Biblical Authority in the Local Church

One of our messages in our sermon series on the life and work of elders and pastors is "Following the Leader(s)."  Below is an excerpt from The Perfect Pastor? which may help the reader to understand the limits of biblical authority in the local church.

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“Didn’t know we were coming to a party!” Dan said as he gave the woman a hug.  “Thank you so very much.”

            After each of the men collected platefuls of food and drink of choice they claimed comfortable seats in the elegant living room.  “I’ve asked us to talk about the real nature of the authority invested in the pastor or elders,” Marcus started off.  “I’ve finished reading Jay Adam’s book The Place of Authority in Christ’s Church (2003).  Ya’ll need to read it.”

            “It’s a spiritual authority, governing the citizens of Christ’s Kingdom here and now. It’s restricted to Christ’s church,” Dan said.

            “Yeah, but what does that really mean?” asked Marcus.

            Dan reminded Marcus and the other two new elders that they had studied this in their training.  Joe had not studied the issue.  Authority is not invested in a person, but in the office.  That’s the way it is in life.  If you take a biblical perspective on things then you would understand that all are equal before God, and that we owe obedience to no other human except by virtue of their office ordained by God.  “Office is the only justification and proper limitation of any human exercise of power and authority because no one has a natural right to rule over others,” Dan quoted an unknown source.

            “Just exactly what do you mean by office?”  asked an elder.

            “Any legitimate, official position with responsibility, authority and power:  the office of parent, of teacher, of civil servant, of military officer, as well as of the elder and pastor,” responded Dan.

      He reminded them that the office of elder is the one office ordained by God to rule his church.  The three interchangeable terms for this position are presbuteros (elder), episkopos (overseer) and poimen (pastor-shepherd).  The apostles saw themselves as elders (1 Pet. 5:1; 2 John 1; 3 John 1), and each church as having multiple elders (Tit. 1:7 cp. Acts 14:23; 20:17; Phil. 1:1; Jas. 5:14). The one elder who became prominent as a servant of God’s Word and spiritual leader was the pastor, or better, the bishop (overseer).

            “As someone else has said, office involves institutional authority granted by God, an appointment by God to a position endowed with majesty and authority,” Marcus added.

            The discussion continued with Dan and Marcus doing most of the talking.  They had learned that God sets up church government with proper jurisdiction, with a right to govern according to the Bible.  This comes through three significant words.  The first, exousia has to do with the delegated right, duty and freedom from the Lord Jesus to exercise authority over God’s flock as determined by Scripture (Tit. 3:1-2).  In a general sense, all believers are to be subject to legitimate authorities over them (Luke 10:19; Tit. 3:1).  The special authority in the church is given to build the church up, not tear it down (2 Cor. 13:10).  This delegated authority from God is the biblical duty and right to think, decide and function within the sphere of God’s assigned authority God.  Jesus has his area which is the entire universe (Matt. 9:6, 8; Mark 6:39).  The centurion had authority in his sphere (Matt. 8:9).  Parents have authority over children, masters have authority over slaves (Eph. 6), and elders have authority over the church (Acts 5:1-13; Heb. 13:7, 17).

            The other term is hegeomai (Matt. 2:6; Acts 7:10; 14:12) which means to lead or guide (Heb. 13:17).  This is what ordained church leadership is to do (Heb. 13: 7, 17, 24).  The third word that underscores biblical church authority is proistemi.  The context determines this translation, so it can be to lead (Rom. 12:8), to manage (1 Tim. 3:4, 5, 12), or to rule (1 Tim. 5:17) (BibleWorks 5, 2002; Meisinger, 1981).

            “In our form of government there are two aspects of church rule and discipline.  One is administrative, which deals with maintaining good order and government in Christ’s church, seeing that everything is done decently and orderly for God’s glory,” citing 1 Cor. 14:40 and 10:31.  “The other is judicial.  This is the right, responsibility and duty to address matters of truth and practice.  As God’s elders we are to do what we can to prevent anything in doctrine or living that would be contrary to the Word of God.”

            “We’re also supposed to correct sinful offenses in the church in order to protect God’s people and bring the offending person back to godly thinking and doing.” Marcus added.

            “We’ve got that kind of authority?” asked one of the long-time elders.  He seemed to be unfamiliar with what was being propounded.

            “You know, this delegated authority from God is in the office we hold, not in who we are as people.  We also believe that this authority to make decisions, implement policies and so forth, comes when we sit together as a council or in session.  The judgments or rulings are not mine or yours, but ours.  These things must be consistent with the teachings of our final authority the Scriptures, and for the good of God’s people, not for personal will or singular benefit, and not according to personal demands.  No singular elder can dictate policy or rule alone,” Dan stated.

What is the "Call" to Ministry?

A godly leader must have a proper motivation for leadership. Leadership is a role, as much as it is a quality of character and an endowment of gifts. Biblical leadership is faithful service of a faith-filled servant.  

God has given His people a calling. The first, and most important calling is to a personal relationship with Jesus Christ.  God calls all people through the means of the proclamation of the Good News about Jesus Christ (His sacrificial work of life and death for the sins of His people was accepted by God, so God raised Him from the dead and placed Jesus at the Father’s right hand in the heavenlies). This general calling is a universal one presented all to whom the Gospel is preached,  to receive and believe upon Jesus Christ and His work of salvation. This is an external calling (Matthew 22:14; Matthew 28:19; Luke 14:16-24; Acts 13:46; 2 Thessalonians 1:8; 1 John 5:10). It is a sincere presentation of the Good News in Christ to sinners, exhorting them to turn from their sins and turn to God for the forgiveness of their sins in belief. This is a universal calling in that the Gospel is freely offered to any and all who would only believe. God does not consider one’s gender, nationality, race, or status in life when giving this call (Isaiah 55:1ff; Joel 2:32; Matt. 11:28; 22:14; John 3:16; Acts 18:9,10; 2 Cor. 5:20; Rev. 22:17)

Yet there is also a special calling from God. This calling is internal. The Holy Spirit brings the Gospel message to the very heart of the person, and that person is able to receive and believe the Good News of salvation. This is also called an effectual calling. It is effectual because the external call is made effective by the work of the Holy Spirit (Acts 13:48; Romans 1:6; 8:29,30; 11:29; 1 Corinthians 1:23-26; Hebrews 9:15; 2 Peter 1:10 Revelation 17:14).

What we mean is that a person has the inward call from God, so he is responsive to the gifting and the call of the Holy Spirit in his life (Acts 20:28), and hence he desires the office he has as a believer in Christ (a son of God, a co-heir, etc.).

Every believer has another calling in life. That would be to fulfill the God-given mandate to live life before the face of God by applying his gifts and talents God has given to him to all of life. This calling is a person’s vocation. The vocation is more than a job. It is living out and doing what God has placed within him to be and do in life. It might be as a plumber, or musician, a teacher or an artist. God is honored and glorified by this, as much as He is glorified and pleased by those whom He has called to particular kingdom office (deacon, elder or pastor).

The godly leader also has a more specific call for his role as leader. All Christian men are called to fulfill their leadership responsibilities in the various areas to which they were called (husband, father, son, etc.) This means the man is exercising his “kingship” as vicegerent to the Lord in all areas of his life.

Still others receive a more particular call to church office (1 Tim. 3:1). His motives are to be biblical and Christ-like (1 Peter 5:1ff).  Not only does one have the inward call of God, but also that call must be recognized as a qualified and legitimate call by the community of God’s people (Acts 6). He cannot merely assume that because he may be gifted and has that inner motive that he can assume the office in God’s church. . He must also be properly called of God through the means of God’s church (Jer. 23:32; Rom. 10:15; Heb. 5:4). This is what is called ordination.

How to Identify a Potential Church Deacon or Elder

This month (May 2012) we've been going through a sermon series on what an elder is and what an elder does.  The question has been raised, "How do we recognize a rising elder or deacon?"  Here is a guide to help answer that question:



Does the man possess the right equipment?
That is, does he have the right gifts for the office of deacon or elder?

1.  God endows these men with certain gifts and gives the men to His church
     (Mk. 16:15-18; Lk. 21:15; 24:49; Acts 1:8; 1 Tim. 3:1-7; 5:22; Ti. 1:7).

2.  The elder must be able to exhort-counsel from the Scriptures.
     (1 Thess. 2:11,12)

3.  The elder must be gifted to lead.
     (1 Cor. 12:28; 1 Thess. 5:12, 13; 1 Tim. 3:5; 5:17)

4.  The elder and deacon must be gifted to serve.
     (Acts 20:24f; Rom. 15:26-33)

5.  He must be able to share his resources with others.
     (Acts 4; Eph. 4:28)

6.  The elder and deacon must be able to show mercy.
     (Matt. 25; 1 Cor. 12:28)

Does the potential officer of God’s Church possess the right motivation?
What we mean is that he has an inward call from God to serve.

1.  He is faithful and shows an above-average commitment to the Lord, this church,
     and his family.

2.  He is responsive to the gifting and the call of the Holy Spirit in his life
     (Acts 20:28).

3.  He desires the office  (1 Tim. 3:1).

4.  His motives are biblical and Christ-like (1 Peter 5:1ff).

5.  Not only does he have the inward call of God, but God’s people in this church 
     recognize his call as a qualified and legitimate (Acts 6). He cannot merely assume
     that because he may be gifted and has that inner motive that he can assume the
     office of elder. He must also be properly called of God through the means of God’s
     church (Jer. 23:32; Rom. 10:15; Heb. 5:4).

Does the man possess the right character?
As Kevin Reed points out, “these qualities (character qualities found in 1st and 2nd Timothy, Titus and 1 Peter) focus upon the three important aspects of a man’s life: his moral behavior, his knowledge of Christian doctrine, and his family life. An elder continually will be in public view. The respect an officer receives often depends more on an example of good character than from anything else about him” (Biblical Church Government, p. 9). All godly men should have these qualities, but the man who is selected for office in Christ’s kingdom must be measured by these qualities to see if he is ready for the office (1 Tim. 5:22; 2 Tim. 2:2; Ti, 2:7,8). Every person in Christ is called to put off the old sinful nature and put on these traits of Christ. Though no man, candidate or officer in Christ’s Church demonstrates any or all of these qualities perfectly, nevertheless it must be obvious that the officer has and demonstrates most of these qualities with consistent regularity.

The following traits are what the Bible requires of a man being considered for office:

    The candidate is above reproach (1 Tim. 3:2; Titus 1:6).

    He has restrained control in his life (1 Tim. 3:2; 1 Thess. 5:6,8).

    He is a true gentle man (approachable, kind, gracious, firm yet diplomatic)
       (Gal. 6:1; 2 Tim. 2:23-25; Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7;
       James 3:17).

    He is not pugnacious, not prone to violence   
       (1 Tim. 3:3; Ti. 1:7; Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3).

    He is not quarrelsome  (1 Tim. 3:2, 3; 6:3-5; 2 Tim. 2:22-26; Ti. 3:9 Eccl. 10:4;
       Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17).

    He is not greedy (1 Tim. 3:3; Ti. 1:7 cp. 1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7).

    He is not given easily to selfish anger (Ti. 1:7; Pro. 16:32).

    He is not over-indulgent or a drunk (1 Tim. 3:3; Ti. 1:7).
       The principle is one of control over bodily appetites (Gen. 19; Prov. 20:1; 23;
       Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34; Rom. 13:13; Eph. 5:18)..

    He is self-controlled     (Ti. 1:8; Eph. 5:4; Acts 24:25; Rom. 6:12; Jas. 3:2;
       2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8).

    He is truly humble (not self-willed)    (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10;
       1 Pet. 5:5; Rom. 12:3, 10, 16).

   The candidate is holy (religiously, biblically devout, pious) (Ti. 1:8; Lev. 11:45;
       Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11).

    His persona and life demonstrate biblical hospitality    (1 Tim. 3:2; 5:10; Ti. 1:9;
       1 Pet. 4:9; Rom. 12:13; Heb. 13:2).

    He is just (upright, righteous, impartial in dealing with people) (Ti. 1:8; Deut.
       16:20; Psa. 82:3; Prov. 21:3; Isa. 56:1; Rom. 13:7; Col. 4:1).

    The man is a lover of good (has a love of virtue, good men and things)    
       (Ti. 1:8; 1 Thess. 5:21; Heb. 3:6; 4:14; 10:23; Rev. 3:3).

    He is prudent, wise (skilled at bringing God’s thoughts to bear on all matters
       of life)    (1 Tim. 3:2; Ti. 1:8; Proverbs).

    He is respectable (well-ordered, well-arranged, decorous in behavior and
       speech; good manners)  (1 Tim. 3:2).


© 2003 D. Thomas Owsley

Praying for Others from the Scriptures

Heavenly Father, I want to pray for ____ and I ask that You will count him/her worthy of his/her calling, and that by Your power You may fulfill every good purpose ____  has, and every act prompted by his/her faith. I pray that the name of the Lord Jesus Christ may be glorified in ____ and s/he in You, according to the grace of our God and the Lord Jesus Christ. Amen.
2 Thess. 1:11-12

I bow before You Father, from whom the whole family of believers in heaven and earth derives its name. I pray that out of Your glorious riches You will strengthen ___ with power through Your Spirit in his/her inner being, so that Christ will dwell richly in ___’s heart through faith. I pray that ___, being  rooted and established in love, may have power together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge, that _____ may be filled to the measure of all the fullness of God, in Jesus’ name, Amen.  Eph. 3:14-19


Our Father in heaven, hallowed by Your name. Grant that Your kingdom will come more and more to _____’s heart and the rule of Christ in his/her life may be more fully acknowledged. Grant that Your will be done in _____’s heart and life as it is in perfection in heaven. Give _____ today his/her daily nourishment both for body and soul. Forgive all of _____’s debts, and give him/her a forgiving spirit toward others, especially those who have offended him/her.  Do not lead _____ into any temptation, but deliver him/her from the evil one, for Yours is the kingdom,  power, and glory forever. Amen.   Matthew 6:9-13


May You, Heavenly Father, the God of peace, sanctify _____ through and through. Grant that _____ whole spirit, soul, and body be kept blameless at the coming of our Lord Jesus Christ. You, Father are the One Who calls us, and You are faithful to do it. I pray this in Jesus’ holy name. Amen.  1 Thess. 5:23,24

Heavenly Father, I pray that _____’s love may abound more and more in knowledge and depth of insight, so that s/he will be able to discern what is best and may be pure and blameless until the day of Christ. Grant that _____ may be filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of You, our God, in Jesus’ name; Amen. Phil. 1:9-11


Heavenly Father, great God of peace, Who through the blood of the eternal covenant brought back from the dead our Lord Jesus Christ, that Great Shepherd of the sheep, equip _____ with everything good for doing Your will, and may You work in him/her what is pleasing to Yourself, through Jesus Christ, to Whom be the glory for ever and ever. Amen. Heb. 13:20-21
Praying from the Scriptures

Heavenly Father, I thank You for _____ and his/her faith, and I want to pray for him/her right now. I pray that You will give _____ the Spirit of wisdom and revelation, so that s/he may know You better. I pray also that the eyes of _____’s heart may be enlightened in order that s/he may know the hope to which s/he is called, the riches of Your glorious inheritance in the saints and Your incomparably great power to us who believe, in Jesus’ name. Amen. Eph. 1:15-19

Heavenly Father, I pray that You will _____ with knowledge of Your will through all spiritual wisdom and understanding. I pray that You will enable _____ to live a life worthy of the Lord and that s/he will please You in every way, bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to Your glorious might so that _____ may have great endurance and patience, and joyfully give thanks to You Who has qualified him/her to share in the inheritance of the saints in the kingdom of light, in the name of Jesus Christ.  Col. 1:9-12


Heavenly Father, I pray that you will give _____ the grace needed to daily offer him/herself as a living sacrifice to you, holy and pleasing, for you are worthy. Enable _____ to deny him/herself and daily take up his/her cross and follow you. Deliver _____ from being conformed in any way to the pattern of this world. Grant him/her the grace to live in the environment of Your Word so s/he will be transformed by the renewing of his/her mind. Enable _____, Father, to test and approve Your good, pleasing, and perfect will, through Jesus Christ our Lord. Amen. Rom. 12:1,2


Heavenly Father, grant that in Your grace _____ may never think of him/herself more highly than s/he ought, but to think of him/herself with sober judgment, according to the measure of faith you have given unto him/her. Empower _____ to exercise the good gifts you’ve given to him/her for Your glory as s/he exercises them to serve the members of Christ’s Body. Grant that _____ love will be sincere, and that s/he will hate what is evil and cling to what is good, through Jesus Christ our Lord. Amen.  Rom. 12:3, 4,9


Heavenly Father, grant _____ the grace to be devoted to others in brotherly love, and that s/he would honor others above him/herself. Empower _____ so that s/he will never be lacking in zeal, but keep his/her spiritual fervor, doing all things as doing them unto You. Enable _____ to be joyful in hope, patient in affliction and faithful in prayer. Resource _____ to share with God’s people who are in need and practice hospitality among the saints as well as entertain strangers, through Jesus Christ, our Lord. Amen.  Rom. 12:10-13


Heavenly Father, I ask that you enable _____ to rejoice in the Lord at all times and in all circumstances. Grant that his/her gentleness will be known to all. Deliver _____ from being anxious about anything, but in everything by prayer and petition, with thanksgiving, present his/her requests to You. Grant that Your peace, which transcends all understanding, will guard _____’s heart and mind in Christ Jesus. Give _____ the grace needed to be content in whatever circumstances You order for his/her life. Teach him/her the secret of being content in every situation. Empower _____ with the confidence that s/he can do all things through You Who provides the strength. Enable _____ to share in the troubles of others and thereby offer You a fragrant and acceptable sacrifice. In the name of Jesus Christ the Lord I  pray. Amen.


Dear Father, I pray that _____ will be encouraged in heart and united in love with God’s people so that  _____  may have the full riches of complete understanding, in order that  s/he may know the mystery of God, namely Christ,  in whom are hidden all the treasures of wisdom and knowledge. Col. 2:2-3


Heavenly Father, I pray for _________ that s/he would work out her/his salvation in fear and trembling, recognizing that it is You who works in her/him to will and to do for Your good pleasure. May s/he do all things without grumbling or arguing. May ______ become a blameless and harmless child of God without fault in the midst of a crooked and perverse generation, so that s/he would shine as a light in the world, and hold fast the word of life until the Day of Christ. Amen. (Phil. 2:12-16)




Praying Christ’s Beatitudes

Lord, make us poor in spirit (Matt. 5:3)
    Give me humility and help me to continually see my spiritual condition as it really is before You. Help me to remember that before You I am nothing, I have nothing, I can do nothing, and I stand in need of all things from You.

Lord, make us people who mourn (Matt. 5:4)
    Help me to have that inward pain and to grieve over my own sin - its depth, its seriousness, its wickedness, and how it offends You Lord, and harms others.

Lord, make us meek (Matt. 5:5)
    Help me to be teachable and humble under God. Help me not to complain, contend, grumble,  or defy You. Help me not to hold to my personal wants, but to bow to Your wisdom, and to submit to Your purposes.

Lord, make us hungry and thirsty for righteousness (Matt. 5:6)
    You have enabled me to hunger after forgiveness. You have allowed me to receive You by faith, and have given me the imputed righteousness of Christ. Thank You, Lord.  Now enable me to continually walk by faith in Christ, and to have a true appetite to pursue that righteousness, by living obediently in Your commandments.

Lord, make us merciful (Matt. 5:7)
    You have given me Your undeserved mercy, help me now to be merciful to others. Help me to bless, love and forgive them, especially those who wrong me. Help me to point people to Christ, the only One Who provides mercy.

Lord, make us pure in heart (Matt. 5:8)
    Though You have brought me to Yourself, there is remaining sin. Purge my heart, more and more from sin. Don’t let me be content with external obedience. Purify by soul that my motives, thoughts, and choices would please you.

Lord, make us peacemakers (Matt. 5:9)
    You have justified me by faith. I have peace in Christ. Make me one who will, by my words and actions, to invite others to be reconciled with You, and to show true Gospel peace among others.

What We (Officially) Believe About Baptism

(This is just an overview and some thoughts)

1.     It is important to note that the very term for baptism in the New Testament does not tell you anything about the mode, the substance to be used, or of the subjects who should receive it. The context in the Bible will inform you of those things, but not the actual term.

2.     The sacrament of baptism does not only signify the death, burial and resurrection of Christ and the believer’s placement into Him, but also signifies many other things about Christ’s work for His people (review yesterday’s lesson).

3.     The key idea with the baptisms in the Old and in the New Testaments is purification. Scripture is clear about how this is the essential thing in the symbol of baptism (Ezek. 36:25; John 3:25,26; Acts 22:16; Tit. 3:5; Heb. 10:22; 1 Pet. 3:21; etc.)

4.     This symbol of purification can be done by sprinkling or pouring, as well as by immersion (Lev. 14:7, Num. 8:7; Ezek. 36;25; Heb. 9:19-22; 10:22). In fact, the application of the blood of Christ to His people is in the symbol of sprinkling (Heb. 9:13,14,22; 10:22; 12:24; 1 Pet. 1:2). And the active symbol for the work of the Spirit who in-grafts our hearts to Christ is that of pouring.

5.     It must be noted however that baptism by immersion in the Old Testament was extremely rare. Further, there is nothing in the New Testament, which indicates that we must immerse. To presume this is the meaning by the term baptism fails to do justice to the word and the contexts of the verses.  For example, read Acts 8:38 and see how this verse proves too much if it is used to argue for immersion as the only way to baptize.

6.     Who are the proper recipients of baptism? First, the normal pattern in the Bible is for adult believers, primarily heads of households who had not been previously baptized in Christian baptism to receive the sacrament. It was done at the same time they made a public profession of faith (Mark 16:16; Luke 23:39-43 cp. Acts 2:28; Acts 2:41; 8:37; 16:31-34).  As a side note, in the book of Acts repentance is always linked with baptism.

7.     Baptism is also extended to the household (those people who were considered part of the family) of the one receiving the covenant sign of faith. Abraham did (Rom. 4:11; Gal 3:8,9,14), and this was connected to his faith. But God commanded him to subsequently mark his children and their seed with the same sign, with or without faith.

8.     What about children? In the Old Testament, children shared in the blessings of the covenant and were considered God’s possession (2 Chron. 20:13; Joel 2:16).

9.     Now, look at what the New Testament says about children whose father and/or mother is a believer in Christ: (a) Luke 1:41-44 cp 2 Sam. 12:22-23; (b) 1 Cor. 7:14; (c) Matthew 19:13-14 cp. Luke 18:15-17.

With what we know about circumcision as a sign-seal of the covenant of God - the same covenant of grace given to Abraham who then administered the sign-seal of circumcision (Rom. 4:13-18; Gal. 3:15-18; Heb. 6:13-18), and baptism being its counterpart as a sign-seal of the New Covenant of grace, what should we think of verses such as Acts 16:15, 33; 1 Corinthians 1:16?

Why We're Baptizing a Baby?

In a week or so we will have the blessing of witnessing the baptism of an infant, the child of two of our members.  But, what does this mean? Are we baptizing this child so that s/he would be saved? Are we baptizing the child out of tradition? Why do we baptize our children anyway, especially if they are infants who have no natural means to exercise a saving faith?

Here is a brief study that might help to understand what is going on:

Baptism is a Sacrament.
A sacrament is a sign and a seal of God’s covenant of grace. So, what does that mean?

First, it will be helpful if we answer the question, “What is God's covenant?”
A biblical covenant is more than a contract.  It is an agreement between two or more parties that is bonded in blood.  A God-ordained, God-arranged biblical covenant is always an act of grace.  But the first covenant of grace found in the Bible was originally arranged between God the Father and God the Son in eternity past. It was a promise of the Father to the Son that He would have a people for Himself (Adam and Eve).

At creation, God, out of grace, made a covenantal arrangement with Adam, promising to Adam life if Adam fulfilled his end of the covenant. Yet, Adam and Eve sinned. They broke covenant. However, God knew Adam and Eve would sin. The covenant between God the Father and God the Son was a promise of the Son to provide a way to reconcile Adam, Eve and their descendants back to God. So, God-made Covenants are always an act of grace and mercy from God for a people He wanted for Himself (see Romans 5).

There are several Old Testament models of this covenant (ex.: Adam, Noah, Abraham, Moses, David). God’s Covenant was explained to man (Abraham especially) of what God was up to;  that is, how a holy God was going to have a people for Himself. In those covenant ceremonies, God makes a promise, taking an oath by His own name that He was going to accomplish this reconciliation between a holy God and a sinful people.  To show how serious He was and how serious this covenant promise was (to be a people of God), God sealed it in blood by the sacrifice of animals.

There are two basic administrations of this Covenant of Grace: one called the Old and the other called the New. The Old Covenant or Testament (O.T.) looks forward to the promises of God fulfilled in Jesus Christ, while the New Covenant or Testament (N.T.) other looks back.  This is important: the whole point of the Covenant is JESUS CHRIST and everything He did to have a people for Himself. It is an oath to special people, elect people to do what God promised!

The QUESTION for these elect people has always been and continues to be, “Do you believe, and will your children and your children’s children believe?” In other words, will you and your descendants after you trust and obey God in a saving way, becoming His covenant people?
   
But, how do they know this promise was made? How would the world know this promise of the Covenant was made? How would succeeding generations know?

God placed upon them a sign and sealed it to them.

Old Testament the sign-seal was circumcision:
The original sign was given to Abraham (see the account in Gen. 15-17). Abraham believed God; God reckoned (put on his account) righteousness because of faith (Romans 5). God still placed on Abram/Abraham a sign and gave him circumcision.

Why would God do that? In an obvious way this physical sign made him “holy.” By this we mean that he was ceremonially set apart for a special purpose; to be labeled as one who is on God’s "team."

God also did this to show the serious nature of the covenant.  Further, He did this to show symbolically how awful sin is that it must be cut out and thrown away.  What happens in this sign is not nearly as radical as what must happen in reality - WE NEED HEART SURGERY (see Jeremiah 4:4; 9:25-26)! We need a radical stripping away of sin in order to be reconciled with God!

In the future, the person who will make good on this promise of God will pay with his life in blood! The only One who could and did fulfill the Covenant and all covenant promises, and the only One who can perform the heart surgery. That person would be Jesus Christ.

Circumcision also reminded God’s people of all the blessings He had for them, paid by God in blood if only they would keep covenant.  HOW? By an obedient faith!

Now, was this Old Testament sign of circumcision given because of Abraham’s faith?
The sign of circumcision pointed to Jesus Christ. Abraham believed, but then God stamped on him this sign to remind him about what he believed - the promises of God in a future deliverer-redeemer Jesus (see Romans 4:10ff)!  This sign and seal of this covenant was then placed upon Abraham's sons, and a requirement was made to place this sign-pointer and seal upon all future sons of the those who were in covenant with God.

No biblical sign-seal testifies of your life or work or even merely of your personal faith. Instead it is a testimony that God saves by faith. It is not your personal expression to God, but God’s expression to you of His promise that you receive and a promise that is applied by faith.

The testimony of the Covenant remains true no matter what the life of that person receiving it is like.

The sign is a badge of God’s Covenant. It says “The covenant of God is promised and stamped upon this one.”  It does not say “this person has genuine faith”!


In the New Testament, the sign-seal is baptism.
Colossians 2 tells us clearly that circumcision is the historical O.T. precedent for N.T. baptism.  Both are very similar, but because Christ fulfilled His promise of the Covenant, the N.T. offers a more grand, glorious and full expression of the promises in the Covenant. Both the O.T. circumcision and N.T. baptism have one fundamental principle:  they both are signs of the same Covenant of Grace. The O.T. points forward to the promise of Messiah-Savior, while the N.T. points back to the fulfillment of the promise by the Savior. 

Both O.T. and N.T. sign-seals point to the saving work and the benefits of Jesus Christ. They point to the reality that:
•    Christ’s work cleanses the sinful heart
•    Christ makes a sinner righteous
•    Christ alone brings sinners God has chosen back to God to have union and communion with Him.

Circumcision is a statement and testimony to JESUS CHRIST.  Baptism is a statement and testimony to JESUS CHRIST!
       
Both signs stamped upon believers and their children offer the same requirement:  YOU MUST BELIEVE! Believing in a saving-faith kind of way is obeying (applying, acting, trusting, and doing).

Unbelief is utterly inconsistent with the Covenant of God and makes a mockery of the sign placed upon you or your child(ren). This is what hypocrisy means: a heart denial and unbelief. To violate the sign-seal means that the curses of that Covenant are applied. This is even true in the New Testament. This is why the NT does what the OT does:  warn members with the covenant stamp/sign about unbelief (1 Corinthians 11; Heb. 3:19-4:1; 6; 10:28f).

We have one example in I Corinthians 10:1-11. The Jews had received the sign, and were all baptized into Moses, but with most of them God was not pleased. Why? Because: (a) they lusted after evil things,  (b) they became idol worshipers, and  (c) they  committed immorality.  So God visited the promised curses upon them.  In other words, they did not have a true, obedient and trusting saving faith.

This is a warning to you who have received baptism at any age!


What about Romans 6?
Doesn’t Romans 6 say that baptism is about you dying, you being buried, and you being raised? So isn’t it about what is happening to you?

No.  And yes.  Romans 6 is not saying that you or I went through our own physical crucifixion. The context of Romans 6 fits into the overall context of Romans 5-8, which fits into the context of all of Romans, which is answering the question: Who is ever made right with a holy God?  No one is able to make himself right through any means.  We are made right with God by the bodily/spiritual life, death by crucifixion, burial in a tomb, resurrection, ascension of Jesus Christ (compare 1 Corinthians 15).

This baptism in Romans 6 shows not what you or I did bodily/spiritually.  It focuses and centers upon the work of Jesus Christ who died, was buried, raised again and now seated at God’s right hand in heaven.  Baptism makes a statement about the promise of Christ's life and work given to you if you would only personally believe.  This work of Jesus Christ is applied to you through the means of saving faith and by God the Holy Spirit who places you into Jesus Christ's grand and historical event (of his death, burial, resurrection and ascension).

By his life and work Jesus Christ fulfilled the original covenant agreement he had with God the Father.  The covenant was a promise, and that promise was fulfilled in Christ.  In fact, Jesus fulfilled all the covenants and all the other promises of God found in Scripture.  Those Old Testament people who had true faith looked forward to the perfect and fulfilled life-work of Jesus, while we, on the other side of that monumental, historical life-work of Jesus, look back. 

So, Romans 6 is all about Jesus Christ and his actual death-burial-resurrection-ascension, not about your or my death-burial-resurrection-ascension which you or I have done.  Romans 6 points to Jesus and what he did and then tells us that you or I are placed into Christ's life and work by the Spirit.  Baptism points to our union with Jesus Christ - if we indeed believe in him.


Now, finally let’s talk about the way God has treated children of believers.

Let’s step back to the O.T. circumcision again.  It was:
1.     A sign-seal of circumcision that was given to a people (family-tribe-nation).

2.     It started with Abraham, was given to him and to generations after him.  Remember, it was not a pointer to Abraham’s personal faith as much as it was a pointer to God's Covenant made with sinners and served as a seal of a righteousness found in another: Jesus Christ!

So, in Genesis 17:7-14, we read of a sign of the covenant that was given to believers AND to all who were within their household.  It is a corporate, generational symbol for believers and their children (Jer. 32:38-40; Isa. 49:21; Ez. 37:24-26; Psalm 103:17, etc.)

GOD NEVER looked upon children and households that were marked by this covenant sign as pagans. They were marked and set apart to be God’s Covenant people on earth for a special purpose.
   
Here’s what I mean. God commanded the seed (children) to be given the mark of His covenant. Why? Because they were saved?  No!  For God knew well he commanded some to be marked and set apart but who would never come to faith!

Here is a precious teaching for you from Scripture: there is a covenantal succession from one generation to another with all its inherent blessings (Psa. 102:28 cp. Isa. 65:23)!  Successive generations of believers were covenantally holy, though not necessarily personally holy.  God expected that those set-apart by the covenant stamp or brand would obey the Covenant by faith.

That brings us to baptizing little children in our day:

One feature in the New Covenant is the promised restoration of the parent and child relationships, NOT the separation or dividing believing parents from unbelieving children (on earth).  Having said this, we do know that trusting in Jesus Christ in a saving way would indeed separate families because Jesus said it would (Matt. 10:35-37; 12:46-50; etc.).
   
As in the O.T. the practice is the same:  give the sign to a special people (not just national or religious Jews), to a new elect group and to their household (including children), and to everyone who place their faith in the one and only Reconciler, Jesus Christ!

How do we know?
1.  Matthew 19:14 and Mark 10:14 Jesus tells us that children of believers are of the Kingdom.
   
2.  Luke 18:15-16 is quite clear that suckling babes are of the Kingdom of God!

3.  Acts 2:39  Peter tells us that the Promise of covenantal salvation given in the Old
     is to you AND TO YOUR CHILDREN and to those who are afar, and to everyone whom God
     calls to Himself!
           
Take note:  What did Peter wish for his audience to understand?   Did he wish them to believe that children of believers are now excluded as members of the Covenant? NO!

4.  I Corinthians 7: (this passage implies a covenant sign)
     Children of a believer are covenantally holy (in other words, set apart for special purpose).
     Children of unbelievers are “unclean,” which word is the same word to refer to
     demonic spirits.  God does not say these children are holy because they are saved!  They are holy
     because they are children of one or both parents who are Covenantally God's.
     God does not call children of them pagans like He does in the O.T.!

5.  Did parents in the New Covenant place a covenantal sign on their children and
     did the apostles sanction it or okay it?  Yes!   (Acts 21:18ff).

6.  Are children called “saints”? Yes! In Ephesians 1 Paul is addressing the Saints,
     and then in Ephesians 6 he speaks to a special class of saints:  “Children, obey your parents.”
   
     Note:  This is a N.T. expanded expression of O.T. Covenant promise, “Children obey that
     you may live long in the earth!”
   
7.  Are parents to nurture children? Yes!  So what?
     a.  God never commands believers to nurture pagans! Adult or children! You
          evangelize pagans; but God commands you as a believing parent to nurture
          your children.

     b.  The same covenant duty for O.T. parents applies to N.T. parents and their covenant kids!

          So, by principle and example in Scripture we are to give our children the stamp
          of God’s covenant, which today is baptism.

          God sees your children as covenantally holy and special, therefore you are not
          to treat them as pagans, but as His special children to nurture. You are to reflect
          upon your own baptism and remind your children of their baptism - as a pointer
          to the work of Jesus Christ (what He did to have a people set apart for Himself)
   
There is a warning:  as a member of the Covenant you are to have a genuine, saving faith and demonstrate that faith in obedience (for example, see the book of James). You are to "keep covenant". However, if you break covenant, violate it by persistent unbelief or rejection then you are rejecting Jesus Christ. When you demonstrate total unbelief you bear the sign of hypocrisy and apostasy;  you are not speaking truthfully from the heart about Christ.
   
It is not that you would be lying about your internal condition but rather that your internal condition is lying about Jesus Christ and His fulfilled and complete, gracious work in the Covenant!

This is why we baptize our children today.


That leads us to the application of baptism.
We now turn to several passages:

Psalm 127
The context for Psalm 127 is worship. It is a song of ascent; a song sung by God’s people as they ascended the holy hill in Zion on their way to a worship festival in Jerusalem.

Here  is a principles we can derive from this psalm:
You must have and teach a biblical view of children. God is involved in your family. He must bless you as parents, or else your parenting is  futile (127:1). If He blesses you as parents, then worry is futile (127:2). God blesses parents with children (vv 3-5).


From Psalm 128
Godly families are the strength of the Church. God takes care of those who fear Him. A good family life is a blessing from God (vs. 3-4). The prosperity of the Church and family are interrelated (vv. 5-6).


From Deuteronomy 6:1-9
Parenting is a life-style. A good working knowledge of the Bible is a key to successful parenting (vv1-3). A total commitment to God is a key to successful parenting (vv 4-5). A model walk ((vs 6) and a total relationship (7-9) are also keys to successful parenting.


You must aim at maturity in your child(ren) (Col. 1:29). That means you aim at:
1.  Christian virtues which flow from true holiness (Matt. 5:3-12)

2.  A certain measurement of Christian fruit (Gal. 5:22-23)

3.  Developing within your child(ren) a biblical world-view, a true Christ-like perspective, character
     traits, service skills, and so forth.

4.  Developing within them good Christian decision making principles and skills (such
     as putting God first, faith versus feelings, others versus self, long range and short
     range goals, learning reconciliation and conciliation, forgiveness, etc.)

5.  Seeing a faith-filled salvation worked out in your child's life.


Parenting requires other things as well:

1.    Teaching and modeling Christ as parents.

2.    Teaching forgiveness.

3.    Teaching and modeling truth telling.

4.    Teaching and modeling problem solving.

5.    Insisting upon Biblical rules (short and simple).

6.    Enforcing biblical order (ex: Deut. 21:18-21; Rom. 1:30)


So, in a nutshell, these are some of the reasons why we, as Reformed Prebyterians, baptize infants and children.

Honour the Vanilla Men

Our congregation has been going through a sermon series on what the Bible says about elders (ruling elders, pastors, etc.)  Here is an article written by a seminary professor which addresses the subject of giving elders honor.

Go to: http://www.reformation21.org/blog/2012/05/honour-the-vanilla-men.php


"Lloyd-Jones put it pungently in Preaching and Preachers (page 172): '[I]f a Christian man, however able and learned and knowledgeable he may be, is not ready to sit down and listen to the man whom God has called, and appointed, and sent to perform this task, with joy and with keen anticipation, I take leave to query whether that man is a Christian at all.'"

Five of the Most Difficult Challenges for Pastors

• 
  
  This article is posted here to supplement the sermon series Cornerstone PCA is going through on what it means to be an elder and/or pastor in the local church:
  
  
  
  

By Thom S. Rainer , Christian Post Guest Columnist

http://www.christianpost.com/news/five-of-the-most-difficult-challenges-for-pastors-74425/

May 5, 2012|10:29 am

It may be one of the most difficult jobs in the world. Indeed, it may be an impossible job to do in our own strength.

I know. Before I was LifeWay's president or a seminary dean, I served as pastor of four churches.
I know. I have heard from countless pastors in countless churches. Their stories are similar to mine. So I asked the question: What specific part of being a pastor is the most difficult for you? In the weeks ahead, I will share a more exhaustive list. For now, let's look at five tough challenges for pastors.

 1.Responding graciously to someone right before you preach. The pastor has put hours into the sermon. He has prayed for God's power for that moment. He is focused on God's Word and its proclamation. All of his energy is devoted to the upcoming moment. Then someone rushes up to him with a piece of paper and says. "Pastor, you need to announce about the garage sale we're having this week." Most of the times I showed grace. A few times I did not and showed something else.


 2.Knowing what do with a staff member who is not making a vital contribution to the church. Many churches will not let leaders make the tough decision of letting a staff member go, even if he is not really productive and obviously an ill fit for the ministry and the church. Such a move is considered "un-Christian" and will not be tolerated, even if it would ultimately be best for that staff member. Many pastors have lost their own jobs when they made such a move. So we often move those persons to innocuous, low-accountability positions, even though we know it is poor stewardship.


 3.Loving a person in the church when that person is your critic. We want to be Christ-like, and love people unconditionally. I admit that I often saw those people through their critical words instead of seeing them through the eyes of Christ.

 4.Preparing more than one quality sermon a week. When I was a pastor I had to prepare a Sunday morning sermon, a Sunday evening sermon, and a Wednesday evening Bible message. Frankly, it took all I had to prepare one good message. I know many churches no longer have the Sunday evening preaching service, but tens of thousands of pastors still prepare more than one message a week.


 5.Doing the funeral of a person who was not a Christian. We can always hope the person had a deathbed conversion of which we are not aware. And we can always preach messages of comfort to the family and friends. But it is extremely difficult to talk about the deceased if he or she was lost.
What are some of the most difficult times for you as a pastor? Feel free to comment in anonymity if you wish. Pastors, what wisdom can you share with other pastors regarding these challenges? And laypersons, what can you or your church do to support these pastors?

Dr. Thom Rainer is president and CEO of LifeWay Christian Resources of the Southern Baptist Convention.

A Biblical Definition for Ministry

Our reading of the Pauline Letters, with their constant focus on the ethical transformation of communities, leads to a reaffirmation of the definition of ministry offered in the opening chapter: ministry is participation in God’s work of transforming the community of faith until it is “blameless” at the coming of Christ. This definition assumes a corporate narrative in which the community is unfinished business, standing between its beginning at baptism and its completion at the end. Those who are conformed to the image of the crucified one in selflessness and devotion to others will be transformed into the image of the risen one. The community that has shared the fate of Jesus, dying to its own self-interests, is empowered by God to do God’s will. Thus Paul’s pastoral ambition, as he states consistently in his letters is community formation. Although ministry is concerned with the troubled individual, as the contemporary literature on pastoral care makes abundantly clear, the primary focus for Paul’s ministry is the formation of communities that will be his boast at the end (Rom. 15.:15-16; 2 Cor. 1:12-14; Phil. 2:16; 1 Thess. 2:19).  

Pastoral Ministry According to Paul; James W. Thompson, p. 150

Becoming and Being God's Family

Here are the notes for Sunday, April 29, 2012's adult study on what it means to be and live as Christ's family:

Chapter Three

Becoming and Being God’s Family

For Discussion

·      *What does it mean to be a family?

·      *Theologically, what does it mean to be God’s family?

·      *Practically, what does it mean to be God’s family?

·      *Why do we really need to know what it means to be God’s family?

·      *Thinking back into the history of our church, what comes to your mind as 
        examples for how our church has looked and behaved like a family?

Lesson

Introduction

The body of Christ - informs us how we work and function together

The building-temple of Christ – tells us how we worship together and reveal Christ 
           to the world

The bride of Christ – shows us the love relationship we have with our spouse King Jesus

The family of Christ – to reveal to us how we relate to one another in bond and unity

When Bible speaks of us as family, the emphasis is upon our love 
relationship to God as it affects our love relationship with 
one another in Christ.

What Does God’s Word Say About His (New) Family?

            Read the passages below and then answer the questions under them.

1.         John 3:3-7

            What is this saying?

            What does this mean for me and for us?

             

2. But to all who did receive him, who believed in his name, he gave the right to 
    become children of God, who were born, not of blood, nor of the will of the flesh,
    nor of the will of man, but of God.  (John 1:12-13)

Therefore know that only those who are of faith are sons of Abraham. For you are 
all sons of God through faith in Christ Jesus.. And if you are Christ's, then you are 
Abraham's seed  (Galatians 3:7, 26, 29)

Behold what manner of love the Father has bestowed on us, that we should be 
called children of God! Therefore the world does not know us, because it did 
not know Him.  (1 John 3:1)

            What are these passages telling us?

            What do they mean for me and for us?

3. For as many as are led by the Spirit of God, these are sons of God. For you did 
    not receive  the spirit of bondage again to fear, but you received the Spirit of adoption 
    by whom we cry out, "Abba, Father." The Spirit Himself bears witness.  
    (Romans 8:14-16)

            What are these verses saying?

            What do they mean for me and for us?

4.  Jesus said to them, “If God were your Father, you would love me, for I came from 
    God and I am here. I came not of my own accord, but he sent me. (John 8:42)

            What is this verse saying?

            What does is mean for me and for us?

5.  Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, 
     but the one who does the will of my Father who is in heaven.  (Matthew 7:21)

      Jesus answered him, “If anyone loves me, he will keep my word, and my 
     Father will love him, and we will come to him and make our home with him.” 
     (John 14:23)

     But he replied to the man who told him, “Who is my mother, and who are my brothers?” 
     And  stretching out his hand toward his disciples, he said, “Here are my mother and 
     my brothers! For whoever does the will of my Father in heaven is my brother and sister
     and mother.”   (Matthew 12:48-50)

            What are these verses saying?

            What does it mean for me and for us?

            Consider this:

       

          It is imperative to recognize, however, that the way in which Americans 

          do family would have been quite foreign to first-century sensibilities. The 

          early church functioned like an ancient Mediterranean family—not a modern 

          American family.  We need to resist the temptation to read our idea of 

          “brother” or “sister” into the biblical text. Instead, we must learn to grasp 

          the way in which “brother” would resonate with a strong-group person, 

          since the New Testament church family model reflects the relational values 

          and priorities of kinship systems in the first-century world.  

             (Hellerman. When the Church Was a Family. Kindle Locations 823-827)

6.  Jesus said, “Truly, I say to you, there is no one who has left house or brothers or 
     sisters or mother or father or children or lands, for my sake and for the gospel” 

    (Mark 10:29; Matthew 10:29)  

     

     Whoever loves father or mother more than me is not worthy of me, and whoever
     loves son or daughter more than me is not worthy of me.  (Matthew 10:37)

          

      If anyone comes to me and does not hate (separate from) his own father and mother 
     and wife and children and brothers and sisters, yes, and even his own life, he cannot
     be my disciple.  (Luke 14:26)

     

            What are these verses saying?

            What do they mean for me and for us?

            Something to consider:

           The loyalty conflict is not about making a choice between God and people. 

           Rather, it is about choosing between one group of people and another —

           between our natural family and our eternal family. Recall from the previous 

           chapter the three central social values of the ancient Mediterranean world: 

           1. In the New Testament world the group took priority over the individual. 

           2. In the New Testament world a person’s most important group was his   

              family. 

           3. In the New Testament world the closest family bond was the bond between

              siblings.  

              (Hellerman; When the Church was a Family. Kindle Locations 1427-1434).

7.  "I will be a Father to you, and you shall be My sons and daughters, says the LORD 
      Almighty."   (2 Corinthians 6:18)

For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the 
whole family in heaven and earth is named, that He would grant you, according to the 
riches of His glory, to be strengthened with might through His Spirit in the inner man, 
that Christ may dwell in your hearts through faith; that you, being rooted and grounded 
in love, may be able to comprehend with all the saints what is the width and length and 
depth and height -- to know the love of Christ which passes knowledge; that you may be 
filled with all the fullness of God… (Ephesians 3:14-21)        

What are these verses saying?

What do they mean for me and for us?

Some things to think about
We have a common tie because we have a common Father. We are one 
tribe, one clan who share Christ’s surname. “All bear the same name, all 
live upon the same bounty, and are sheltered by the same providence; all 
obey the same authority, are moulded by the same discipline, and are at 
last heirs to the same possessions; while through all these interests run 
the electric current of an instinctive affection, making each member a 
partaker of one common Family life.” Our communion… “does not rest 
upon the accidents of living together in one place, or worshipping together 
in one building, of sitting together under the same ministry…but rests upon 
a common relation sustained to one Head (JC). It is never found except 
with those who have been redeemed by the same sacrifice, who exercise 
the same faith, who have been renewed by the same Spirit, cherish the same 
hopes, and are expectants of the same joy. (We) have substantially the same 
conflicts, are agitated by similar doubts and fears, breathe the same desires
after holiness, engage in the same toils, and look to one heaven as the 
same home.”  - John Alexander

Life-Changing Challenge

Based on what we’ve learned above, use word pictures to describe how we, as 
Christ’s Family, should look like:

Are we truly like this?  In what ways?  Why or why not?

What do we need to believe and do in order to conform to the biblical image 
of Christ’s family?

And what are you going to practice this week?

Next week:  Based on what God says, how do we truly live as Christ’s family?