ThinkGOSPEL Q&A

See Proverbs 11:10-11 (when the wicked perish, there is shouting.")

Euphoria has enveloped America this morning at the news of the death of Osama Bin Laden. World leaders give press releases in support of the American Seals who carried out the meticulous operation. Our Canadian Prime Minister brings balance to the situation when he said that this death should be received with “sober satisfaction.” Sobriety would not come to mind as one watches the celebrations in America and many will be questioning the legitimacy and extent of the celebrations. Should a Christian rejoice at the demise of the ungodly and if so what should be the grounds of that rejoicing.

There is the Joy of Righteousness - the death of Osama Bin Laden was an act of God. God has “unchangeably ordain[ed] whatsoever comes to pass”¹. As with the Amorites in the conquest of Canaan (Genesis 15:16), the iniquity of Bin Laden was full, the mercy of God has come to an end for him. The Proverb (11:11) identifies the perishing of the “wicked” but we step back beyond the individual and see the demise of wickedness, before we begin to identify those who practice it. For the Christian there should always be rejoicing at the demise of wickedness. This is the joy that should characterize the Christian’s personal life as we, through Christ, destroy the works of the devil. (Romans 16:20; I John 3:8).

There is the joy of Relief - the death of Osama Bin Laden was an act of war. Proverbs 29:2 “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” Nations have mourned because of the confessed atrocities of Osama Bin Laden and families have been bereft of loved ones. This act of war was on their behalf (Romans 13:3-4). While another may rise to fill the bloody boots of Osama Bin Laden yet as he was recognized as an instigator and communicator of violence his demise is a relief. In more recent years Bin Ladan has been in hiding and his actions curtailed. The Proverb tells us however (11:11 cf. I Corinthians 15:33) that the mouth of the wicked is the destructive instrument. There is a sense of relief and in a relative sense the world can breathe easier knowing that it is no longer under the tyranny of this particular oppressor.

There is the joy of Rectitude – the death of Osama Bin Laden was an act of justice. In a sense the scales have been balances the blood of thousands that has been calling for justice is now answered. Those who lost loved ones see this the death of Osama Bin Laden as the end of a chapter, justice has been done to the blood of the innocent.

The Christian should rejoice therefore with “Sober satisfaction” but we must view victories like this in light of the ongoing inconsistency of our own government policies and recognize that the cruelty displayed by men like Osama Bin Laden is also displayed in abortion clinics across the nations that today are applauded the death of Bin Laden. President Obama in his statement on the death of Bin Laden said that it “should be welcomed by all who believe in peace and human dignity” It is more than a little disingenuous for the President, not to mention our governments, to stand on their moral soapbox and celebrate the defeat of tyranny in the death of Osama Bin Laden when they tyrannise the unborn in their millions to satisfy the insatiable selfishness of society. “Peace” may be victorious today, but “human dignity” is still violated.

Furthermore, sobriety should control the Christian in times like this when he realized that all ungodly men, whether tyrant or tolerant will share the same eternal fate, “for all have sinned” (Romans 3:23). The murderer will share the same hell as the philanthropist, if they share the same unbelief in the Saviour.

^1. (Westminster Confession of Faith Ch. 3:I cf. Ephesians 1:11; Romans 11:33; Hebrews 6:17; Romans 9:15).

The first question that we have to ask as we analyze this is; in what sense the Lord used the word “church” in Matthew 18:16?

There are five usages of the word “church” in the New Testament. The first and fundamental idea of the Church is that of living union with Christ. Registration in this church is not by ink and paper. This is the spiritual body of Christ whose names are “written in the lambs book of life” (Revelation 21:27). From this primary idea of the Church as a living organism all other uses of the word church are derived. The second use of the term church therefore is that of the visible and practical organisation of this on the earth of those who outwardly profess faith in Christ. The third idea is the local organisation into congregations; those gathered together in one place to worship. The forth use in the New Testament is that of these local congregations uniting and associating under a common denominator, those forming what is known today as a denomination (Acts 8:1; 13:1). The fifth use of the word in the New Testament denotes a society of assembled believers as represented by their office-bearers and rulers (Matthew 18:17).

If Christ meant the local congregation we might say that the Devil prevailed against the church in Ephesus or Laodicea, or in other places where the church split through some petty problem. We might say that the Devil prevailed in destroying a ‘church’ (an organized gathering of professed believers).

If Christ meant the denomination in the sense that we would speak of church today we might say that the devil has prevailed in any number of denominations that have unashamedly apostatized.

If Christ meant the representative church (Matthew 18:17) we might say that the Devil has prevailed on a local session level or deacon level to destroy the harmony of God’s people.

But If Christ meant the invisible Church then we have to say that nothing can prevail against the work of God in the heart of the most ardent sinner (Psalm 110:3). Satan cannot stand against the effectual call of the Gospel? The Devil is not able to extinguish the truth in the heart or to close the heart of those whom the Father has given to Christ (John 6:37; Acts 16:14).

Furthermore, the child of God is safe once he has been brought into the kingdom of God, none whom God has saved can or will be lost (Romans 8:35-39; John 10:28-29).

Let us briefly consider the visible Church. Has the visible church prevailed? We have to say that so far as the invisible Church has the visible Church has. There are a number of aspects that we need to keep in mind however.

First; our thinking is time related because we live in time and 1500 years is an awful long time for us. The longevity of trials was a continual and real problem for the Psalmist (Psalm 13:1; 35:17; etc.). But the Lord’s plan for his church is eternal and time means nothing to him.

Second; We ought not to gauge the success of religion by human standards. God was still in control and victorious even when Elijah thought he was the only faithful one left on earth. God had reserved to himself those who were faithful (I Kings 19:18 cf. Romans 11:4). In the last days there is going to be a “falling away” and a “waxing cold” but this does not mean that Christ’s Church is being defeated.

Third; The strength of the Kingdom of God ought not to be judged by the organized church. The reign of Christ is something that cannot be measured with the eye because the “kingdom of God is within you” (Luke 17:21) the Lord said. The church of Christ is first of all an organism and afterwards an organization. There are saints in strange places just as there were in Caesar’s palace (Philippians 1:13).

Fourth; Having said this, the history of the Church shows that before the reformation there were individuals who looked to Christ alone for salvation and did not follow the Roman Church. We have the writings of men in history, such as the Confessions of Patrick and those of Augustine (both claimed by Rome) and other writings that give evidence of a true and sincere faith in Christ. Furthermore there were organized groups throughout the history of the Church who were opposed to the Roman Catholic system such as the Culdee in Ireland, the Waldensians in France and Northern Italy, the Lollards in England and John Huss in Bohemia.

Fifth; The question therefore is not did the gates of hell prevail, but did the Church of Christ advance. Is there a church of Christ today? Yes, therefore the purposes or designs of hell (the thought behind “gates” used as a figure of speech) have not prevailed. The Church of God is advancing and hell cannot hinder that advance.

Even if one soul were in heaven, delivered from the Kingdom of Satan, and all others consigned forever to the flames of hell with Satan, the Lord would be the victor and preeminent over his creation (Colossians 1:18), having proved his power both to save the believing and damn the unbelieving. But the Scripture tells us that in heaven there will be a multitude which no man can number (Revelation 7:9). This is good news, that God has power to save from the dominion of Satan, and keep them!

In Christ

A. Dunlop

In New York, a retired 60 year old man Robert Fitzpatrick spent over $140,000 of his life savings on subway posters and outdoor advertisements warning of the May 21 Judgment Day. As he stood in Times Square in New York surrounded by onlookers, Fitzpatrick carried a Bible and handed out leaflets as he waited for Judgment Day to begin….When the hour came and went, he said: "I do not understand why ...," as his speech broke off and he looked at his watch, "I do not understand why nothing has happened."

Workers at the Family Radio headquarters wear dejection as visible as their “judgment Day” baseball caps. Family Radio offices display a sign reading “closed, sorry we missed you,” and Harold Camping cannot be found at his home where he said he would spend his final hours. His neighbour of 40 years said "I'm concerned for them, that somebody would possibly do something stupid.” The emotional turmoil that might cause someone to do something “stupid” is not the unfortunate possession of Harold Camping alone, but is shared by thousands of his followers around the world.

So what harm has all this done and what are his sins? It is ironic that while love covers a multitude of sin, it is also love that exposes the sins of men like Camping. The difference of course is the one speaks of the common imperfections in a brother (I Peter 4:8) and the other speaks of publicized and destructive sins, in this case of a false prophet (I Timothy 5:20 “Them that sin rebuke before all”).

It is necessary to expose this charade because it has been so public. If this were the ramblings of an old man living next door, one would “cover” it in sympathy and respect for age. Camping on the other hand, now airing his second prediction, has a multi-million dollar machine to spread it around the world and has therefore seen much success in numbers.

Another reason for his success in gathering followers is the fact that we are living in an age when men are given to religious delusion and charged with the “energy of deceit.” (II Thessalonians 2:11 cf. Romans 1:24).

Harold Camping is indeed a fool to be reckoned with. He enjoys a listening audience of millions around the world under the name ‘Evangelical’. This of course is a name that associates him with us, unfortunately, which lays in our lap the necessity to answer the inevitable (and warranted) criticism.

So what are Harold Camping’s sins?

First, his abuse of Scripture: In the face of clear biblical teaching regarding the obscurity of the coming of Christ, Harold Camping cultivated his already fertile imagination for over twenty years in this area of study. It is frightening to think that intelligent men and women could follow the mathematical machinations of an old man with such dedication. His cult-like following bore nothing of the spirit of the Berean’s who searched the scriptures.

He has caused the enemies of the Lord to blaspheme: (II Samuel 12:14) The atheists are having a party, the world is mocking the biblical teaching of the Lord’s return and the sober judgment of God has become a point of mockery; the boy has cried wolf too many times, and Harold Camping, like the shepherd boy has become a fable!

What ought to be the Christian’s Response?

Ought we to be grieved? Yes, that the name of Christ and the work of God have been mocked, and that mockery has been precipitated by the so-called Church of Christ.

Ought we to be fretful and disturbed? No.

• The Christian ought to rest in the knowledge that God is still sovereign; He is not manipulated by the whims of men.
• The Christian, like his Lord, ought to view the futile attempts of the world with contempt. (Psalm 2:4 “He that sitteth in the heavens shall laugh: the Lord shall have them in derision”).
• The Christian should rejoice that the church of Christ is still advancing. There may be rejoicing in hell today at the confusion of nominal Christianity, if indeed the devil can rejoice in his pitiable condition, but such rejoicing, if it exists, will be brief; the kingdom of God is still in power and the Lord tarries his coming only in grace. II Peter 3:9 “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” He has other sheep, which he will bring in and is suffering long with the world to this end. The cry of the Lord’s people is “Lord, come quickly” (Revelation 22:20) but the Lord delays his coming so that needy sinners would come and find peace.
• The Christian should also rejoice that the second advent of Christ will be a glorious one for those “who love his appearing.” This element of the Lord’s return was mournfully understated, if even mentioned in Camping’s campaign of terror. Adolph Saphir, the converted Hungarian Jew (1831-1891) said “no waiting of the second advent is healthy and purifying unless it is called forth by the contemplation of the great God and Saviour, who gave himself for us and redeemed us from all iniquity.” (Christ Crucified, page 9)

Aaron Dunlop, 21^st May 2011

for thinkGOSPEL.com

The meaning of the word altar

The altar in the Old Testament was the place of sacrifice. This is also the meaning of the word in the Greek (thusiasterion—the place of sacrifice). The Latin wordaltere refers to the lifting up of the sacrifice from the earth.

The importance of the distinction between “altar” and “table”

The Roman Catholic Church today uses the word altar because it teaches that the mass is a sacrifice. The Missal (instruction book for the mass) teaches that at the mass the wrath of God is appeased and the soul redeemed.

The communion table, on the other hand, as taught by the Reformed and evangelical church is not a sacrifice, but a remembrance of the “once for all” sacrifice of Christ (Hebrews 10:10). Nicholas Ridley (Bishop of London, martyred on 15^th October 1550) gave three biblical reasons why we ought not to use the word altar:

1. Because the word altar speaks of the sacrifices of the law and both the law and the sacrifices of the law have ceased; they have been fulfilled in Christ.
2. Because Christ instituted the sacrament on a table and not on an altar. The Apostles after this always used the table rather than an altar in the administration of the Lord’s Supper.
3. Because an altar is for sacrifice and a table is for communion. We do not sacrifice Christ again and again; we feed on Him spiritually who was once for all offered for sin.

In addition, it is important to notice the inconsistency of the Roman Catholic mass:

1. The Old Testament tells us that the sin offering was never to be eaten (Leviticus 6:30); it was consumed by fire. According to Roman Catholic teaching, in the mass the actual body and blood of Christ are eaten.
2. When Christ instituted the Lord’s Super it was not offered to God as a sacrifice; He gave the bread and wine to his disciples as symbols. The disciples were commanded to partake of the feast, not to offer it as a sacrifice. It follows therefore that the Protestant minister is not offering Christ to the people as a sacrifice, but is partaking with them in communion with Christ.

Brief historical background

The celebration of the Eucharist on the “altar” as it is known in the Roman Catholic Church developed in the Middle Ages. It is not apostolic (i.e., it was not taught by the Apostles in the New Testament). The use of the word altar in the celebration of the Lord’s Supper was not used by the church fathers; both Augustine and Athanasius used the phrase tables of wood when they spoke of the furniture of the sanctuary.

The Roman Catholic doctrine of transubstantiation (the bread and wine changed into the real and actual body of Christ) as it is taught today was absolutely denied by Pope Gelasius in 492. In 637 a friar named Anastasius first raised the idea, but it was not until the ninth century that it was fully developed by the Abbot of Corbie in France, Paschus Radbert. The term transubstantiation was first used about 1100 by Stephen, Bishop of Augustodunum, and was formally adopted at the Lateran Council in 1215 and reaffirmed by the Council of Trent during the Counter Reformation (Session xiii, canons 1-4).

This doctrine was reaffirmed by the Roman Catholic Church when the Reformers revived the distinction between the altar and the table because the reasons already mentioned above were seen to be fundamental to the teaching of Scripture. The Reformers were eager to return to the simple remembrance of what Christ has completed on the cross and to feed the soul in communion with Christ.

When Protestants come to the communion table today they do so by faith in the finished work of Christ, remembering (1 Corinthians 11:24–25) what Christ has done for them personally. The bread and wine symbolize the body and blood of Christ that was sacrificed, and the believer coming to the table of communion is remembering that what was done at Calvary was done for him. To discern the Lord’s body (1 Corinthians 11:29) means to partake of the benefits of what Christ has finished for the believer on Calvary. This is the great comfort found at the communion table, a means of grace.

Additional sources:

John Jewel, Works, 2:602.

Nicholas Ridley, Works, 322-323

John M’Donald, Romanism Analysed (Scottish Reformation Society: Edinburgh, 1894).

Re: your question “how somebody could have their sin truly dealt with [seeing] we continue to sin, no matter what?”

The two facts you mentioned are not contradictory, i.e. our sin can be dealt with and we continue to sin. The Bible nowhere teaches that salvation from sin leads to a sinless perfection.

Our sin is dealt with by an act of God when we receive Christ as Saviour. The Bible refers to this act of God as Justification. Justification is the declaration of God that we are forgiven and righteous. How can God make such an irrevocable declaration? Because the righteousness that is given to our account is the righteousness of Christ; it is not our own. Our sins were imputed to Christ and His righteousness was imputed to us (II Corinthians 5:21 “For he hath made him [Christ] to be sin for us, who knew no sin; that we might be made the righteousness of God in him [Christ]”). You see then, that our sin has been dealt with legally, finally and completely in Christ, it is not depending on our righteousnesses which are as filthy rags (Isaiah 64:6).

The Second fact that you mentioned is that we continue to sin. This is reconciled to the first point only because of the Grace of God. There is nothing in us, or anything done by us at any stage of our Christian life that makes us acceptable to God; it is all of grace.

Martin Luther struggled with this as he tried to work his way into favour with God. He came to understand the glory of salvation as peace with God by a righteousness that was outside of him. In reconciling the fact that sin is dealt with and yet he still sinned, Luther came to the conclusion that he was “simultaneously saint and sinner.” He was eternally right with God. The question then turned to how the Christian should live in light of the fact that sin remains. The first of Luther’s Ninety-five Theses states “When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of repentance.” This is what John spoke of in I John 1:9; the continual confession of sin. While our union with God is secure in Christ’s righteousness yet because of sin our communion (fellowship) is often spoiled. In confessing sins daily the Christian is addressing the area of communion, not union.

If fellowship with Christ is spoiled the Christian will continually feel his sin. He knows he is, to use Luther’s phrase “a miserable sinner” and he therefore lives in a state of penitence before God. But this state of penitence is not hopelessness or despair. Indeed sensitivity to sin is a mark of true conversion and a means of driving us continually to dependence on Christ, rather than our own virtues. The more we see our sin the more gracious Christ appears to us and the more we love Him for who he is and what he has done.

According to Luther and St. Augustine before him this was true godliness; true repentance for felt sin and the subsequent joy of resting in a sufficient Saviour. In the words of another more recent theologian, the Christian lives a life of “solaced contrition.” If you have a heart that is burdened with sin, a conscience that is plagued with the past, Christ says “come unto me all ye that labour and are heavy laden and I will give you rest.” Matthew 11:28.

It is important to note also that in sanctification God graciously weans us off sin, Sanctification is the process of growing in Christ, whereby God graciously enables us to defeat sin in our lives and live more like Christ (Romans 8:1 cf. I John 3:3). In Short, the Christian is not alone in the battle against sin in this life; he has been given the directions and amour of warfare (Ephesians 6:10ff), the continual prayers of Christ (Hebrews 7:25) and the promise of the indwelling Spirit of Christ (John 16:7 cf. Hebrews 13:5)

Yours for Christ’s sake

A. Dunlop