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COVENANT THEOLOGY CORAM DEO Before the Face of God   C ONTENTS True Theology   20 20 |   44 |   10

n a sermon on Hebrews 8:10 published on October 31, 1912, the English Baptist pastor Charles Haddon Spurgeon declared: “The doctrine of the divine covenant lies at the root of all true theology. It has been said that he who well understands the distinction between the covenant of works and the covenant of grace is a mas- 4 20 ter of divinity. I am persuaded that most of the mistakes which men make con- The Covenantal The Covenants cerning the doctrines of Scripture are based upon fundamental errors with regard Hermeneutic in Scripture to the covenants of law and of grace.” Spurgeon was exactly right, and just as the eth A Mthson Robert Rothwell Ichurch at the beginning of the twentieth century needed to hear his words, the church in the twenty-first century desperately needs to hear them as well. The church in our day has largely forgotten, ignored, or denied many of the tenets of covenant theology. But to under- stand the unity of God’s Word rightly, we must understand covenant theology accurately. 8 28 The doctrine of covenant is foundational not only to our understanding of God’s prom- The Covenant Covenant Theology ises throughout history, but also to our understanding of everything—in Scripture and in History Applied in life. Covenant is not only a topic of theology; it is at the core of all theology. When we R Scott Clr 12 Donn Frederchsen talk about covenant theology, we are talking not only about one aspect of what we believe Covenant Dynamics as Christians, but we are also talking about that which constitutes part of the bedrock Gu Prentss Wters of everything we believe. If we fail to grasp the all-encompassing covenant theology of Scripture, we will fail to accurately grasp the Word of God, the character of God, the plan of God, the prophecies of God, the mission of God, and the redemption of God. While Christians may di“er on our understanding of the nature of covenant theol- STUDIES COLUMNS ogy, all Christians must possess at least some basic understanding of covenant theol- 37 Into the Word 66 heart aflame ogy if we are to understand what it means to be a Christian. For if we do not grasp that Suffering with Christ 40 Worship Has a Context we are sinners who broke the covenant of works in our first father, Adam, and died in Jerem Wler Mr G Johnston our sin, we cannot grasp how Christ, the last Adam, fulfilled the covenant of works so 68 for the church that we might have life. What’s more, if we fail to grasp that a–er our fall into sin we 46 Creation in Bondage Church Family and Fellowship en Jones deserved the eternal condemnation and wrath of God, we will be unable to understand Stephen J Adms 53 A Wildly Uneven Exchange the eternal significance of God’s covenant of grace that He established a–er the fall. 70 city on a hill Covenant theology rightly understood is foundational to our faith, and those who Tm eesee Cherishing and Defending the Old Testament meddle with either the covenant of works or the covenant of grace will soon meddle 59 God Is Good Mtthew H Ptton Dvd Strn with the gospel of God, the assurance we have in God, and the full and final redemp- 74 last things tion that is ours in Jesus Christ. 65 Speech That Builds Up Abortion: Ministering to Mother, evn D Grdner Child, and Family Andre rzese    is editor of Tabletalk magazine and serves as senior pastor of Saint Andrew’s Chapel in Sanford,

Fla. He is author of Why Do We Have Creeds? He is on Twitter at @BurkParsons.  Abrhm nd Isc Crrng th Wood for th Scrfc, Gust ve Doré / Br
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  O CTOBER     by Keith A. Mathison s the Sermon on the Mount realize that we will have to do some work directly applicable to Chris- before we are prepared to read it. We will tians today? Is the Sabbath have to learn the language. We will have commandment still in e“ect? to learn something about the culture in the Should Christians baptize their which it was written. We will have to find infants? How we answer these out what genre of literature it is. When we and many other questions depends on the see an ancient scroll, we recognize that it COVENANTAL interpretive assumptions we have before isn’t the same kind of thing as a modern we even open the Bible. We all come to the novel. What if that ancient scroll has al- HERMENEUTIC Bible with certain ideas about how it should ready been translated, however? What if be read, but herein lies the problem. If we it has been translated and published in a bring these assumptions to Scripture, where modern book format with nice leather did we get them in the first place? Are we covers? What if you grew up with that deriving our assumptions from Scripture or book and were somewhat familiar with bringing them in from the outside? the contents? Such familiarity could lull When we talk about the methods and you into thinking that this book is to be principles we use to interpret the Bible, we read with the same cultural assumptions are talking about hermeneutics. All of us we bring to contemporary written works. practice hermeneutics every day, but we are These are some of the issues we have usually unconscious of it. If we are reading to think about when we read the Bible. works written in our own culture, in our The Bible is a collection of ancient books, own native language, and in our own time originally written in Hebrew, Aramaic, and period, we usually don’t have to give a second Greek. The books of the Old Testament were thought to the rules of interpretation. If we written by numerous authors who lived pick up a book that begins with the words in the ancient Near Eastern world with its once upon a time . . . , for example, we know own customs and assumptions. The books that we should not read it as we would read of the New Testament were written during an encyclopedia article. We automatically the height of the Roman Empire. Those recognize that opening line as an indicator are not the worlds in which we have lived that this writing belongs to the genre of our lives. If we fail to understand the kind “fairy tale.” We are also familiar with our of books found in the Bible, we can eas- own culture’s way of referring to people, ily misidentify genres, which leads to a places, and things. If we are reading an au- misapplication of historical-grammatical thor who says he visited “the Big Apple,” hermeneutics. We can forget these things we know he is referring to New York City because our Bibles have already been trans- and not a giant piece of fruit. New York lated out of the ancient languages. Our Bi- City is what the author literally means by bles have also already been taught to us using this figure of speech. and read by us along the lines of certain But what happens when we pick up a hermeneutical systems we inherited, and book written thousands of years ago in a some of these are more faithful to the text di“erent language? If we were to see this than others. Knowing which of these we book on a fragile papyrus scroll with the bring to Scripture and why is important. original letters of the ancient language in Over the last century and a half, two sys- which it was written, we might stop and tems of interpretation, covenant theolo-

    ,    /        gy and dispensationalism, have been the For more than a century, dispensation- or the gospel. Is that the way the authors dominant alternatives among evangelical alism has been a widespread and popular of the New Testament dealt with the Old Christians. Covenant theology was in seed hermeneutical system among evangelicals. Testament? Certainly not. form in the writings of the church fathers, Although it is best known for its distinctive In recent decades, a number of Baptist but it saw significant developments during eschatological views, dispensationalism’s theologians who were dissatisfied with the the sixteenth and seventeenth centuries. most important element is its distinction older options have o“ered alternatives that It grew out of a recognition that the Bible between two separate peoples of God: Israel they believe provide a middle way between The covenantal reveals God as dealing with His people by and the church. Because of its understand- dispensationalism and covenant theology. hermeneutic recognizes means of covenants. At its most basic, a ing that God has two distinct plans for two Beginning in the 1980s and 1990s, a number and proclaims the one covenant is a formal arrangement between distinct peoples, dispensationalism divides of dispensationalists, for example, began gospel of Jesus Christ. two or more parties. The specific kind of redemptive history into several separate advocating “progressive dispensational- arrangement depends on various factors. time periods or dispensations. During each ism.” Progressive dispensationalism sees Every type of covenant involves obligations of these dispensations, God tests humanity. more continuity in Scripture than tradi- for one or both parties. Some covenants In each of these dispensations, man fails tional dispensationalism does. It sees the also involve formal oaths, some involve the test and a new dispensation is inau- dispensations as progressively develop- ritual ceremonies, and some have external gurated. Most dispensationalists believe ing and advancing God’s plan. Progressive signs. All covenants e“ect some kind of that there are seven distinct dispensations. dispensationalists continue to maintain a relationship between the parties. The present dispensation, the church age, distinction between Israel and the church, this view, the covenants in Scripture pro- Covenant theology emphasizes the im- is unique because it is a parenthesis in re- but the distinction is not as radical as one gressively reveal God’s one plan of salva- portance of Genesis 1–3 for our understand- demptive history during which God turns finds in traditional dispensationalism. tion. While a§rming a covenantal distinc- ing of all of Scripture. It emphasizes the His attention from Israel to the church. Another alternative that is found in some tion between Israel and the church, they radical change caused by man’s fall. Before Dispensationalists claim that their system Reformed Baptist churches is New Covenant a§rm that there is only one people of God. the fall, God related to man according to alone rests on a consistently literal meth- Theology. As the name implies, the empha- The primary import of the distinction is a certain formal arrangement. Covenant od of interpretation. In reality, the claim sis is on the newness of the new covenant. the a§rmation among Progressive Cov- theology speaks of this as the “covenant itself rests on a very arbitrary definition of Proponents are known for their reevaluation enantalists that the old covenant people of works” or “covenant of life.” A–er the literal that is applied selectively and fails of the Ten Commandments, specifically of God contained believers and unbeliev- fall, in order to save His people, God es- to take into account the kind of literature the Sabbath commandment. They tend to ers and the new covenant people of God tablished a new arrangement, which cov- found in these ancient books. question or reject the usefulness of the dis- contains only believers. This undergirds enant theology refers to as the “covenant These hermeneutical systems a“ect the tinction between moral, ceremonial, and Progressive Covenantalism’s insistence on of grace.” As God prepared for the send- way we read and interpret Scripture. Cov- civil law and specifically question whether believer’s baptism. ing of the Messiah, He established various enant theology, for example, sees much the Sabbath commandment is part of the The main question that must be kept in covenants throughout redemptive history more continuity across all of Scripture. eternal unchanging moral law of God. Many mind when examining these various her- (e.g., the Abrahamic covenant, the Mosaic It also rejects the idea that God has two di“erences remain among those who call meneutical systems is whether they derive covenant, and the Davidic covenant), all of separate peoples. Dispensationalism sees themselves “new covenant theologians.” their key principles from Scripture or are which laid the groundwork for the com- much more discontinuity, on the other Some deny any covenant of works before reading them into Scripture. We do not ing of the Messiah and the new covenant. hand. It argues that much of Scripture ap- the fall, while others a§rm it. Some deny have the space to thoroughly examine each All these covenants were parts of God’s plies only to Israel and not to Christians Christ’s active obedience. Others a§rm it. system on every disputed point. My goal redemptive plan under the one covenant today. This radically a“ects the way we This system is still evolving. is more modest—namely, to make readers of grace—the one overarching plan of sal- read the Bible. It also a“ects the preaching Progressive Covenantalism is a more more aware of the hermeneutical lenses vation by grace alone through the work of the Bible. I recall one of my dispensa- recent view that has begun to gain some through which they are reading Scripture. of Christ alone. The emphasis here is the tionalist seminary professors telling our adherents. This view has some similarities Although we cannot thoroughly examine Protestant insistence on the fact that a–er class that when we preach from the Old with New Covenant Theology, but its pro- every disputed question, we must briefly the fall, the only way for sinful man to be Testament, we should be able to preach ponents clearly a§rm what they would call look at one—the relationship between Israel saved is by faith alone in Christ alone. Cov- that sermon at a Jewish synagogue with- a creation covenant with Adam. They are and the church. Is dispensationalism’s radi- enant theology is simply an outgrowth of out anyone raising an eyebrow. That is also unanimous in a§rming the necessity cal distinction taken from Scripture or read the five solas of the Reformation. only possible if we do not mention Jesus of Christ’s active obedience. According to into it? The New Testament answer would

   O CTOBER     appear to be clear. In Romans 11:17–24, for example, Paul speaks of the people of God, Israel, as an olive tree from which unbeliev- ing Jewish branches have been broken o“, leaving only the true Israel. Believing gentile branches have been gra–ed into this already existing olive tree that is now the church. If unbelieving Jews repent and trust Christ, they can be gra–ed back into this olive tree. Note that there is only the one olive tree. If dispensationalism were true, Paul’s analo- gy would have to change dramatically. He would have to speak of God’s planting a new olive tree (the church) alongside the old olive tree (Israel). God would have to take believing Jewish branches from the Is- rael tree and believing branches from other gentile trees and gra– those branches into the new church tree. As it stands, however, there is only one good tree—the true Isra- el. This is why Paul can say to the largely gentile church in Ephesus that they used to be separated from the commonwealth of Israel (Eph. 2:12) and to the largely gentile church in Galatia that if they are Christ’s, they are Abraham’s o“spring (Gal. 3:16, 29). Any hermeneutical system that posits two separate peoples of God is bringing some- by R. Scott Clark thing foreign to the Bible. The covenantal hermeneutic begins with the the Scripture as it is given, recognizing the kind of book it is and emphasizing what it emphasizes. It recognizes the beautiful un- COVENANTin HISTORY derlying continuity of the plan of God for His people while also recognizing the bib- lical development and distinctions within that plan. Most importantly, it recognizes ntil recently, it was widely the theology of the Reformed confessions. Indeed, Reformed readers who turn to and proclaims the one gospel of Jesus Christ held that covenant the- In the history of theology, the elements of the early church fathers (c. AD 100–500) and the one way of salvation by grace alone ology was created in the what we know as covenant theology—the might be surprised to see how frequently through faith alone in Christ alone. middle of the seventeenth covenant of redemption before time be- they used language and thought patterns century by theologians tween the persons of the Trinity, the cov- that we find very familiar. The covenant     is professor of systematic theology such as Johannes Cocceius (1609–69). In enant of works with Adam, and the cove- theology of the fathers stressed the unity at Reformation Bible College in Sanford, Fla. He is author fact, covenant theology is nothing more or nant of grace a–er the fall—have existed of the covenant of grace, the superiority of several books, including The Lord’s Supper. less than the theology of the Bible. It is also since the early church. of the new covenant over the old (Mosaic)

   O CTOBER         ,     and a covenant of grace. Rather, the grace of A–er Calvin, the post-Reformation theo- a credible profession of faith as Christians the covenant enables one to keep the law. logians faced severe challenges—namely, a until they prove otherwise. Those who are Late in the medieval period, some theo- resurgent Roman Catholic Church, Armin- in the covenant only in this broader sense logians began to stress the idea that God ianism, and Amyraldianism—that forced do receive some of the benefits of the cov- has given a kind of grace to all humans them to articulate a more detailed covenant enant (Heb. 6:4–6), but they do not receive and made a covenant so that “to those who theology. They had to explain not only the what Olevianus called the “substance of the The law demands perfect do what is in them, God does not deny history of salvation but how that history covenant” or the “double benefit” of the obedience, and the grace.” In e“ect, God helps those who help relates to our understanding of how sinners covenant: justification and sanctification. gospel announces Christ’s themselves. The Reformation would not are justified and sanctified. Only those who are elect actually appropri- perfect obedience to only reform the covenant theology of the The Reformed theologians in Heidelberg ate, by grace alone through faith alone, the that law. early fathers but would wage full-scale did this by weaving together the threads le– “double benefit” of the covenant of grace. war on the covenant theology of the me- by the earlier Protestants. Two of the most Two of the most developed covenant theol- dieval church. important Reformed covenant theologians ogies of the seventeenth century were those When he rejected the medieval doctrine of of the late sixteenth century were the chief of Cocceius and Herman Witsius (1636– salvation by cooperation with grace, Martin authors of the Heidelberg Catechism (1563), 1708). They taught the covenants of redemp- Luther (1483–1546) rejected the old law/new Zacharias Ursinus (1534–83) and Caspar tion, works, and grace, and they used the law understanding of redemptive history. Olevianus (1536–87). Ursinus began his biblical covenants as ways of organizing covenant, and that, because Jesus is the true He came to understand that all of Scripture covenant theology with the covenant of redemptive history. Most other Reformed seed of Abraham, all Christians, whether has two ways of speaking: law and gospel. works in which Adam could have entered a theologians in Europe and Britain taught Jewish or gentile, are Abraham’s children. The law demands perfect obedience, and state of eternal blessedness by obeying the theology using the same categories. This was They also stressed the moral obligations the gospel announces Christ’s perfect obe- law. Transgression of that law covenant also the covenant theology of the Westmin- of membership in the covenant of grace. dience to that law for His people as well as meant eternal punishment. ster Confession of Faith and Catechisms. The covenant theology of the medie- His death and resurrection for them. According to Ursinus, Christ fulfilled the The confessional Reformed theologians val church (c. AD 500–1500) was related Soon a–er Luther came to his Protestant covenant of works and bore the punish- in the modern period followed the outlines to that of the early fathers but distinct in views, others were reforming covenant the- ment due to transgressors. On this basis, of the covenant theology of the Reformation certain ways. In response to the criticism ology along Protestant lines. In the early God made a covenant of grace with sinners. and post-Reformation periods. Nevertheless, that Christianity gave rise to immorality, 1520s, Johannes Oecolampadius (1482– The message of the covenant of grace is there has been confusion about covenant many teachers in the early church tended 1531) was teaching what would later be- the gospel of undeserved favor for sinners. theology since the nineteenth century. Some to speak about the history of redemption come known as the covenant of redemption This was the focus of Olevianus’ influ- of this has been due to the influence of the as the story of two laws, the old (Moses) between the Father and the Son from all ential book On the Substance of the Covenant Swiss theologian Karl Barth (1886–1968). He and the new (Christ). They o–en tended eternity. He also distinguished between the of Grace between God and the Elect (1585). rejected much of classic Reformed covenant to speak of grace as the power to keep the covenant of works as a legal covenant and He taught that the covenant of grace can theology as legalistic, “scholastic,” and unbib- law in order to be justified. the covenant of grace as a gracious cove- be considered in a broader and narrower lical. By the middle of the twentieth century, This habit only increased in the medie- nant. A few years later, Heinrich Bullinger sense. In the narrower sense, the covenant several influential Reformed theologians val church. The major theologians argued (1504–75) published the first Protestant can be said to have been made only with in the Netherlands and in North America that God can call people righteous only if book devoted to explaining the covenant the elect. It is the elect who are united to had rejected the covenants of redemption they are actually inherently righteous. This, of grace. Like the early fathers, this work Christ by grace alone, through faith alone, and works. Others argued that there is no they thought, will happen when sinners stressed the graciousness and unity of the in Christ alone, who receive the benefits of narrow/broad distinction in the covenant are infused with grace and cooperate with covenant of grace. the covenant, strictly speaking. of grace. Other revisions or rejections of or- that grace, so that they become saints. In John Calvin (1509–64) taught the sub- Since only God knows who is elect, in thodox covenant theology include the Fed- this scheme, sanctification is justification, stance of what would become the more its administration, the covenant of grace, eral Vision movement that not only rejects faith is obedience, and doubt is of the es- highly developed federal theology of the considered broadly, can be said to be with the covenant of redemption; it also rejects sence of faith. Reformed tradition, including the covenant all the baptized. Therefore, we baptize on the distinctions between law and gospel In medieval covenant theology, the word of redemption in eternity, the covenant of the basis of the divine command and prom- and between the covenants of works and “covenant” became synonymous with “law.” works before the fall, and the covenant of ise, and we regard covenant children (be- grace. In this view, every baptized person is They did not speak of a covenant of works grace a–er the fall. fore profession of faith) and all who make elect and united to Christ through baptism,

  O CTOBER    but this election and union can be forfeited The experiments of the modern period, promised, the revisions actually lead to ogy, which is helping to recover the clas- through faithlessness. in doing away with the covenants of re- more self-centered theology. sical and confessional covenant theology In sum, throughout the history of the demption and works, have tended to turn There are encouraging signs, however. of the sixteenth and seventeenth centuries church, there has always been a theology the covenant of grace into a legal covenant. Some recent biblical scholarship has called in our time. of the covenants. The Reformation recovery Conflating the covenants of works and grace attention to the existence of ancient Near of the gospel and the biblical distinction confuses law and gospel, which is the very Eastern treaties that illumine the biblical      is professor of church history and between grace and works made it possi- foundational distinction of the Reforma- covenants of works and grace. Historical historical theology at Westminster Seminary California and a ble for Reformed theology to construct a tion. Instead of making Reformed theolo- theology has renewed its study of the orig- minister in the United Reformed Churches in North America. detailed and fruitful covenant theology. gy more gracious and Christ-centered, as inal sources of Reformed covenant theol- He is author of Recovering the Reformed Confession.

ovenant is not a word that we use o–en in the West. But it by Guy Prentiss Waters COVENANT is a word that can show up in surprising places. Some DYNAMICS  of us live in “covenant com- munities”—neighborhoods where each resident agrees to abide by a written set of standards designed to make people’s homes and yards look neat and presentable. Or perhaps you have been to a wedding recently and heard the word covenant used during the ceremony. In both of these examples, covenant is not tossed around casually. Investment in a home and in the lifelong union of a hus- band and a wife are weighty matters that deeply a“ect people’s lives. In an age not known for its seriousness or thoughtful- ness, covenant manages to carry the sense of something important and abiding. That weightiness lines up with the Bi- ble’s teaching about covenants. What does the Bible have to say about what a “cov- enant” is? The answer to this question is far-reaching. Covenant sits at the very heart of the Bible’s teaching about what God is doing in the lives of human beings. If we want to understand the Bible’s teaching, then we should have a good handle on what the Bible says about the covenants. What is a covenant? In brief, a covenant formalizes a relationship between two par-

  O CTOBER        ,   ,        God’s initiative shows us something ty and e“ectively calls in time enjoy all repent and believe to earn our way into the else. In biblical covenants, we do not stand the blessings of the covenant. Only those covenant. Repentance and faith are both with God on the platform as equals. God who have repented of their sin and have gracious gi–s of God to the undeserving condescends (comes down) to take us into believed in Jesus Christ can know that sinner (Acts 11:18; Phil. 1:29). It is through covenant with Himself. And this was true they are walking in covenant with God repentance and faith that we draw near to even before the fall. In the garden, the dis- in the fullest sense of the word (10:9–13). God in Jesus Christ as our God. tance between Creator and (sinless) man In the second place, the Bible is clear Faith rests in Christ, but it is also rest- It is within the was so great that God condescended to that being part of the covenant commu- less for Christ. Faith works by love, and covenant community that enter into covenant with Adam. nity is a tremendous privilege. If you are a that means keeping the commandments Christian families When we think about parties to the cov- member of a true church, God has set you of God. Keeping God’s commands in no are nurtured to be enants of Scripture, there remains some- in a place of blessing. You get to hear the way earns the promises that God gives us places where the Word thing else we need to see. We have been words of eternal life every time the gospel in Christ. That is because everything that is taught and modeled thinking about the individual dimension is preached. The minister and elders point gives earned on a daily basis. God us, Christ has first for us. of biblical covenants. But there is a corpo- you away from sin and call you to trust in United to Christ, we share in the fullness of rate dimension as well. When God entered Jesus Christ. You belong to a communi- the reward that the Father has given Jesus into covenant with Adam in the garden, ty of people who love Christ and model for His obedience, death, and resurrection. Adam stood as the representative of all His character. It is within the covenant That is why, Paul insists, our salvation is human beings who descended from him community that Christian families are “not a result of works” (Eph. 2:9). But, Paul (except for Jesus, of course). That is what nurtured to be places where the Word is continues, we must go on to do good works. Paul teaches in Romans 5:12–21. When God taught and modeled on a daily basis, in We are not saved by good works, but we made a covenant with Abraham, He told the ups and downs of everyday life. are saved for good works, “which God pre- ties, and it does so in terms of promises, Abraham, “I will establish my covenant pared beforehand, that we should walk in conditions, and signs. Covenants in Scrip- between me and you and your o“spring promises and conditions them” (Eph. 2:10). There is no such thing ture, then, typically have parties, promises, a–er you throughout their generations for What are the promises and conditions of as a saved person who is not doing good conditions, and one or more signs. Let’s an everlasting covenant” (Gen. 17:7). This the covenants that God makes with people? works. But the glory of God’s covenants look at each of these. principle continues into the new covenant. Let’s think specifically about the covenants with sinners is that there is no such thing The gospel promise, Peter told his hearers that God makes with sinners. There is, in as a person who hopes to be saved by his parties on the day of Pentecost, “is for you and for the first place, a priority of promise. When good works. He has been saved by Christ’s Covenants in Scripture involve two par- your children and for all who are far o“, God comes to people, He comes gracious- good works. And that’s good news. ties. These parties are God and human everyone whom the Lord our God calls ly. We have no claim on Him. Nothing we beings. God and human beings are, of to himself” (Acts 2:39, emphasis added). have ever done or will ever do can put God signs course, already in relationship before a So, there is a personal dimension to in our debt (11:35). And when He comes, We receive God’s promises through faith. covenant is made. God has made all people God’s covenants and there is a corporate He makes lavish promises to us. Listen to We obey God’s commands in faith. Faith lies and preserves all people. In the garden, dimension to God’s covenants. How can the way that Paul puts it: “Blessed be the at the heart of our covenant relationship that relationship was one of open fellow- we hold these two dimensions in their God and Father of our Lord Jesus Christ, with God. But while God and His covenant ship. Since the fall, that relationship is biblical balance? In the first place, the who has blessed us in Christ with every promises never change, our faith can become one of enmity. Because of sin, people are Bible is clear that simply being a mem- spiritual blessing in the heavenly places” weak and is subject to the attacks of Satan. at war with God, and God is justly angry ber of the covenant community does not (Eph. 1:3). Blessed indeed! Nothing less than This is one reason that God provides signs with them. save you. What counts, Paul tells the Ga- “every spiritual blessing” is ours in Jesus in the covenants that He makes with peo- This relationship helps us see something latians, is not whether you have Abra- Christ. And God promises us that what ple. A sign is something physical or tangi- important about biblical covenants. In ham’s DNA in your body. What counts is He has freely given us, we will never lose ble that points beyond itself to a spiritual Scripture, we never see people approach whether you trust in the God of promise, (Rom. 8:18–39). reality. Much as road signs point us to the God to make a covenant with Him. It is just as Abraham did (Gal. 3:7–9, 29). God In the second place, there are conditions restaurant o“ the upcoming exit or pro- always the other way around. God pur- did not choose to save every physical de- that follow. We have already mentioned vide the distance to the next city, covenant sues us. This pursuit is an act of grace. scendant of Abraham (Rom. 9:1–13). Only two conditions of the covenant—repen- signs point us to the covenant promises God seeks out His enemies. those whom God has chosen in eterni- tance and faith in Jesus Christ. We do not and blessings that are ours in Christ.

  O CTOBER     God typically gives a covenant sign when with God. When God restores fellowship He enters into covenant with people. God’s with sinners, it is never at the expense of His covenant with Noah—the rainbow. God’s holiness and justice. God does not wink at covenant with Abraham—circumcision. our sin. The amazing thing is that God the God’s covenant with Israel—Passover. The Father sent God the Son into the world, in new covenant—baptism and the Lord’s Sup- our humanity, to live, die, and rise again for per. The reason that God is in the habit of our sakes. Christ has done all that sinners doing this is because He wants us to remem- need to be restored to fellowship with God. ber His covenant promises. He wants our By His death, the penalty for our sins has faith to grow stronger as the signs point us been fully paid, and the wrath of God has to the truth and reality of the blessings that been forever turned away. By His obedience, are ours in Christ. He wants our faith to be He has won a place for us in the presence of assured that God means what He says—He God. Christ’s work has redeemed us from is our God, and He intends to bless us fully the curse of God, and has secured for us in Jesus (this is what we mean when we innumerable blessings. speak of covenant signs as seals). Covenant And covenants remind us that God is signs have no power in themselves. They good and gracious. In the garden, God held are not magical or superstitious. But, in the before Adam the blessed promise of con- hands of the Spirit, they help faith to draw firmed life with God. To sinners, God gra- the nourishment from God’s promises that ciously o“ers this life in covenant with we need to thrive in covenant life with God. Himself. And He has lavishly provided everything that the sinner needs to stand our covenant-making, before God and to enjoy His blessed pres- covenant-keeping god ence. We do not deserve a single blessing Covenants in Scripture are not ultimately that He has given us. In fact, what He has about us. They direct us to God. How do given us is contrary to what we deserve the covenants of the Bible help us know because of our sin. And God is complete- our God better? ly faithful to us. He will never leave us Covenants remind us that God is sov- nor forsake us. He cares for us (Do you ereign. God seeks out people to enter into doubt this? Look at the cross). And on covenant with them. He places His cove- that day when He presents us blameless nants on them. He sets the terms of His before His own glorious presence, it will covenants. He ensures that the conditions be with “great joy” (Jude 24). of His redemptive covenants will be ful- As you study Scripture, be sure to spend What is most valuable and precious filled, and that their promises will come time in the covenants that God makes to us—fellowship with the living God—is to fruition. For sinners, knowing that our with human beings. Covenants run from entirely secure in God’s hands. covenant God is sovereign is tremendously the beginning to the end of the Bible. See reassuring and comforting. What is most what a great salvation your God has pre- valuable and precious to us—fellowship pared for you. And see what a great God with the living God—is entirely secure in invites you to draw near to Him. God’s hands. This certainty frees us to trust Him and to serve Him with all our being.     is James M. Baird Jr. Covenants remind us that God is holy Professor of New Testament at Reformed Theological and just. When Adam broke covenant with Seminary in Jackson, Miss., and a teaching elder in the God in the garden, he was exiled from the Presbyterian Church in America. He is author of How Jesus place where he had enjoyed communion Runs the Church and The Life and Theology of Paul.

   O CTOBER           ,      /     The Apostle Paul had no question about what it meant to be a Christian: he was KNOW YOUR “in Christ.” This simple phrase encapsulates the glorious benefits and blessings IDENTITY of the Christian life, and the importance of this expression is underscored by how regularly Paul used it. But many Christians today suffer from an identity crisis, unaware of this truth and how this new identity can reshape every aspect UNION WITH CHRIST of their lives. In this new teaching series, Dr. Sinclair Ferguson explores the with Sinclair Ferguson crucial meaning of our union with Christ, revealing that being a Christian is far more wonderful than many of us know.

1. “In Christ” 7. Baptized into Christ 2. Getting into Christ 8. Set Free from Sin 3. Dimensions of Our Union 9. Hidden in Christ 4. Adam and Christ 10. Putting Off Sin, Putting On Christ 5. A New Creation 11. The Vine and the Branches 6. Crucified with Christ 12. Sharing in His Death and Resurrection

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ORDER YOURS TODAY Ligonier.org/teachingseries | 800-435-4343 by Robert Rothwell n 2018, a senior pastor in At- According to the terms of this covenant, lanta created something of the Father chose a people to save, the Son a buzz when he said, “Chris- agreed to redeem this people through His the tians need to unhitch the Old life, death, and resurrection, and the Holy Testament from their faith.” Spirit consented to apply the redeeming in Immediately, Bible-loving work of the Son to those whom the Father COVENANTS Christians responded with alarm that a has chosen. The covenant of redemption prominent pastor would state, essentially, is the foundation of all that God does in SCRIPTURE that the Old Testament is unnecessary for history to save His people from their sin, believers. The pastor’s attempts at clarifi- and it reveals that the Lord has an eternal cation did not help assuage concerns. Even plan for humanity that involves His saving according to the most charitable reading, sinners and commissioning the church to he devalues the Old Testament. He may declare this salvation to the nations. claim it is inspired, but it is di§cult to see While we do not find the phrasecovenant what that means when he has said there of redemption as such in Scripture, allusions is little divine grace in the Old Testament to this covenant can be found in texts such and that it should not be “the go-to source as John 6:37, which says that the Father regarding any behavior in the church.” has given a people to the Son for salva- Sadly, I think this pastor’s comments tion; Philippians 2:5–11, which speaks of reflect an approach all too common in the the Son’s freely humbling Himself in the church. Few professing Christians take incarnation and in death on our behalf; the route of the ancient heretic Marcion and John 14:16–17, where Jesus promis- and cut the Old Testament out of their es to send the Holy Spirit. While there is Bibles entirely. Yet, many Christians ef- debate over whether we can speak of an fectively follow advice like that above— intra-Trinitarian covenant of redemption to unhitch the Old Testament from our between the Father, Son, and Holy Spirit, faith. We may not do this consciously, but Scripture clearly a§rms that our sovereign many of us do not know what to do with and triune God planned from all eternity to the Old Testament. Things begin to fall save His people in a specific way regardless into place, however, when we learn the of whether we call this plan a covenant. covenantal structure of Scripture. The covenant of works. Sometimes called the covenant of creation or the Adamic three overarching covenants covenant, the covenant of works is the The overall covenantal structure of Scrip- covenant between God and Adam as the ture is evident in the three overarching representative of all people who descend covenants that structure the entirety of the from him by ordinary generation. Under biblical story from Genesis to Revelation: the terms of this covenant, God promised the covenant of redemption, the covenant to confirm Adam in a state of life—to give of works, and the covenant of grace. him eternal life—if Adam were to obey The covenant of redemption. The covenant Him perfectly in taking dominion over of redemption refers to the covenant made the earth and in not eating the forbidden in eternity past between the Father, Son, and fruit. In this covenant, Adam is the federal Holy Spirit to redeem a people for the glory head of humanity. That is, he represented of God and the eternal good of His children. us in such a way that God pledged to count

         ,          what he did to us. If he had obeyed, his in Jesus for salvation. Through faith alone, do whatever else it must do to accomplish obedience would be ours and all people His perfect obedience is imputed to us—it its mission. In turn, God’s people believe would have eternal life. is put on our accounts before God—and this promise and they show their faith by Like the phrase covenant of redemption, the God declares us righteous and as having continuing to have children and families. phrase covenant of works does not appear in fulfilled the covenant of works. Therefore, The Abrahamic covenant. A–er Noah, God Scripture. All the major elements of a cove- we inherit eternal life. When God looks made a covenant with Abraham in which nant, however, appear in the key texts that at our record in His heavenly courtroom, He promised to bless the world through one address Adam’s probation in the garden of He sees the perfect obedience of His Son. family and through one Son from that fam- Eden. God issues a demand for obedience, Again, the phrase covenant of grace does ily. This covenant of promise gave Abraham commanding Adam to take dominion over not appear in Scripture. But the concept many descendants, a good land, and a great the earth and to refrain from eating the Tree is everywhere. Genesis 3:15, where God name. This came at God’s initiative—God of Knowledge of Good and Evil. He attach- promises to crush the serpent who intro- announced what He was going to do for es a curse of death to breaking His word duced sin into the world, first announces Abraham, and Abraham was expected to (Gen. 1:26–28; 2:15–17). A curse of death the covenant of grace. The specific work believe God and to demonstrate this trust for disobedience carries with it an implicit of Christ in fulfilling God’s demands by by following the Lord. The Abrahamic cov- promise of life for obedience, a promise we His obedience is revealed in texts such as enant is one of the most important cove- find explained more in Romans 5:12–21 and Matthew 3:15 and Romans 5:12–21. The nants in Scripture for understanding how 1 Corinthians 15:22. We see in those texts imputation of Christ’s righteousness to we receive salvation. We find the Abrahamic that Jesus succeeded where Adam failed, us is revealed in passages including Ro- covenant in Genesis 12:1–3; 15; 17, 22:1–19, granting eternal life to His people. He gives mans 3:21–4:25 and 2 Corinthians 5:21. Romans 4, and Galatians 3:15–29. us the life that Adam did not grant. The covenant of grace is also seen in its un- Abraham shows us that salvation comes As Romans 5:12–21 teaches, Adam folding through a series of sub-covenants through faith alone in the promises of God. sinned; thus, his disobedience is counted that clarify God’s promises and demands When he believed God, it was counted to to us and we are born in sin and estranged and point us to the coming of the Savior. him as righteousness (Gen. 15:6; see Eph. from God. This does not mean the Lord set 2:8–10). As Paul explains, this means we are the covenant of grace unfolded The covenant of the covenant of works aside. God holds us grace does not ultimately declared righteous because the accountable for Adam’s sin in part because The covenant of grace between God and abolish the covenant obedience of Christ is imputed to us through the covenant of works remains in force. His people is expanded on over time in of works. Under faith in Him alone (Rom. 4; 5:12–21; 2 Cor. The covenant of grace. When Adam dis- five other covenants in which God makes its terms, Christ 5:21). Abraham looked forward to God’s sal- obeyed and ate from the forbidden tree, promises to His children and they pledge Jesus our Lord keeps vation; we look back on it since Jesus has God could have justly le– all of us in a to respond in true faith, which faith bears the covenant come. As is the case whenever true faith is of works for us. state of sin and misery, cut o“ from eter- fruit in obedience. These five covenants are exercised, it results in God’s people’s obeying nal life. However, He has chosen to show the Noahic covenant, the Abrahamic cov- God in gratitude for their salvation. Abraham grace to some, saving them from sin and enant, the Mosaic covenant, the Davidic showed his faith by seeking to obey Him guilt through the person and work of Jesus covenant, and the new covenant in Christ. and repenting when he fell short (James Christ, who fulfills the covenant of grace The Noahic covenant. The first major ad- 2:14–26). We must do the same. that the Lord made with His people. vance of the covenant of grace is seen when The Mosaic covenant. The Mosaic cove- The covenant of grace does not abolish the Lord covenanted with Noah to preserve nant, also called the old covenant, stands the covenant of works. It is a gracious cov- the earth and never again send a flood to out for its extensive legal regulations and enant because under its terms, Christ Jesus destroy all life (Gen. 8:20–9:17). This cove- sacrificial system. This has led some to be- our Lord keeps the covenant of works for nant of continuation or preservation assures lieve that people were saved under the Mo- us. As the last Adam, He renders the perfect the people of God that He will uphold the saic covenant by keeping the law. However, obedience God demanded of the first Adam, created order until His elect have all been covenant theology recognizes that even and He atones for the sin of His people, re- redeemed. It establishes a predictability to under the Mosaic covenant, people were moving God’s wrath. Christ replaces Adam nature that enables the church to make redeemed through faith in God’s promis- as the federal head of those who trust only plans, schedule and structure worship, and es alone. Importantly, God gave the law

  O CTOBER              ,       /     to Israel through Moses only a–er saving of Israel represented his people in a man- Covenant of works: Jesus obeys God them from slavery in Egypt (see Ex. 20). ner similar to how Adam represented his perfectly, succeeding where Adam failed This reveals that God’s people do not keep descendants, David and his family were and securing the perfect righteousness that the law in order to be saved; they keep the selected to be the covenant keepers par enables us to stand before God unafraid law because God has first saved them. excellence and to lead the people of God (Rom. 5:12–21; 2 Cor. 5:21). Nevertheless, the Mosaic law and cove- in faith and obedience. David’s faith and Covenant of grace: God is gracious to nant, as Galatians 3:10–14 indicates, holds obedience would bless the nation, but his us in Christ because He fulfilled the cove- out the promise of eternal life to all those unbelief and disobedience would curse the nant of works and atoned for our sin (John who keep it perfectly (see also Lev. 18:5). Yet, nation. As we see in the books of Kings and 1:14–18; Rom. 1:1–7). God never intended the Mosaic law to be Chronicles, when the Davidic king trusted Noahic covenant: The work of Jesus re- a means of salvation for sinners. The Lord God and obeyed Him, great blessing fol- moves the curse of sin and will remove its included sacrifices in the law precisely be- lowed for the entire nation. When he was presence, leading finally to a new heaven cause He knew sinners could never keep the faithless and disobeyed, disaster ensued, and earth that will continue forever (Rom. law perfectly and would need atonement culminating in the exile to Babylon. 8:18–25; 2 Peter 3:13; Rev. 21). and reconciliation with Him. In fact, the In the royal Davidic covenant, God prom- Abrahamic covenant: Jesus is the Seed Mosaic law reveals to us that we cannot ised David an everlasting throne and a son to of Abraham in whom the world is blessed, keep the law and points us to Jesus, who build Him a temple. Later prophets revealed and those who trust in Him are also Abra- kept the Mosaic covenant in our behalf, that the Lord would exalt David over the ham’s children who receive the promise of fulfilling also the covenant of works (Gal. nations of the earth. In so doing, He would land (the whole earth), a great name (the 3:15–29). In short, the Mosaic covenant re- also exalt Israel—the people of God—to name of Christ), and a multitude of fellow minds us of the covenant of works, but it is rule and reign over the world (Ps. 2; Isa. 11; divine servants (Gal. 3; Rev. 3:12; 7:9–17). not itself a covenant of works for sinners Mic. 4:1–5). However, God also promised Mosaic covenant: Jesus is the final exodus to fulfill. It is rooted in grace, in God’s free that He would not leave David and his sons from sin foreshadowed in the exodus from choice to save Israel and then to provide undisciplined when they committed gross Egypt, the perfect expositor of God’s law, guidance in what pleases Him. sin. Ultimately, David’s family would give and the e“ectual sacrifice (Matt. 5:17–48; The legal stipulations of the Mosaic cove- rise to one Son of David in particular who Rom. 3:21–26; Heb. 10:1–18). The covenant of nant express and apply God’s eternal moral would atone for the sins of David’s line and, Davidic covenant: Jesus is the Son of grace between God law for humanity to the specific context indeed, for all of God’s people (Isa. 53). David who builds the temple of God by and His people is of old covenant Israel. While many of its The new covenant. All the other covenants uniting us to one another as a spiritual expanded on over individual laws are no longer in force since under the covenant of grace and, indeed, house, and He is the promised King who time in five other the coming of Jesus, the moral law as given the covenant of grace itself are fulfilled in governs us righteously forever, mediating covenants. in the Ten Commandments and fulfilled the new covenant made by God in Christ between us and the Father (Luke 1:26–80; in love of God and neighbor remains in with His people. The new covenant is an- Heb. 3:1–6; 1 Peter 2:2–8). place (Ex. 20; Rom. 13:8–10). The Mosaic nounced in Jeremiah 31:31–34; inaugurat- covenant is found particularly in Exodus ed in the life, death, and resurrection of covenant theology today 19–24 and the book of Deuteronomy, which Christ; continued in the ministry of the I began this article by noting that covenant elaborates the history, terms, blessings, and church; and consummated at the return theology helps us understand what to do cursings of the Mosaic covenant in a form of Jesus (Luke 22:20; Heb. 8; 9:15, 27–28). with the Old Testament. In a§rming cov- similar to other ancient covenants. The new covenant began in the first com- enant theology, we see the glorious struc- The Davidic covenant. The Davidic cov- ing of Christ, but the fullness of its blessings ture of God’s plan of salvation and learn enant, given in 2 Samuel 7, 1 Chronicles will not arrive until Jesus returns. All the that we can never unhitch the Old Testa- 17, and Psalm 89, identifies the one family earlier covenants point forward to the new ment from our faith. descended from Abraham in whom God covenant, and Jesus in various ways fulfills would accomplish all the promises to His the promises and goals of these covenants     is associate editor of Tabletalk people. God chose David to hold the king- between God and His people. Here are some magazine, senior writer for Ligonier Ministries, and ship over Israel permanently. As the king highlights of this fulfillment. resident adjunct professor for Reformation Bible College.

  O CTOBER       ,        With my grong family.

With so many ways to listen, we always fit into your schedule. RenewingYourMind.org There’s never been a better time to listen to Renewing Your Mind. by Donny Friederichsen n high school, I saw a print ad matter how powerful the sprinter is if that for a tire company that viv- power cannot be e“ectively applied to the idly stuck in my memory. It track. It is the same for our theology. It does was the picture of a sprinter. not matter how powerful your covenant He was coiled up at the start- theology is if you cannot practically apply COVENANT ing blocks. His muscles were that theology to the real lives of the fam- tensed and ready to explode into an all-out ily, the church, and the individual. What sprint. But on his feet were bright red high- does covenant theology do? What does THEOLOGY heeled shoes. The ad’s header explained our covenant theology look like when it this jarring juxtaposition: “Power means is applied to our lives? APPLIED nothing if it cannot be applied.” It doesn’t In applying covenant theology, we need to recognize that God covenants corpo- rately and not simply individually. God’s covenant with Abraham was not just to Abraham but “to [his] o“spring” (Gen. 15:18; 17:7). This does not remove the individual, but the individual does not simply remain an individual. Every in- dividual is born naturally into a family and a people. Likewise, an individual be- liever is born supernaturally from above into a fellowship with Christ as Head. The individual Christian is part of a family; the “household of God” (Gal. 6:10; Eph. 2:19; 1 Tim. 3:15; Heb. 3:6; 10:21). Thus, the application of the covenant primarily happens in the household of God, that is, in the church. It certainly has implica- tions for the individual and for the nat- ural family, but it is seen primarily in the church. This means that a faith expressed solely as “just God and me” is foreign to the pages of Scripture. We can see how the covenant is applied in the life of the church when we see the par- allels between Christ as the substance and Mediator of God’s covenant blessings and the church as the recipient and instrument of God’s covenant blessings. The substance of the covenant is Christ Himself, “who has blessed us in Christ with every spiritual blessing” (Eph. 1:3). And these blessings are mediated through Christ (Eph. 1:20; 1 Tim. 2:5). The “what” and the “how” of

     ,    /       Christ, as substance and Mediator, is was called, Jesus said, “Today salvation argued that discipline serves as “the sinew revealed to us through the Word. There- has come to this house, since he also is a of the church.” It is also called the power fore, how we worship is dictated to us son of Abraham” (Luke 19:9, emphasis of the keys of the kingdom (Matt. 16:19; by the terms of God’s covenant with us added). This call is based on the call giv- 18:18). It includes the governance of the as expressed in that Word. It is directed en to Abraham and his o“spring. And church through its o§cers and their ob- If there is one by more than just our feelings; rather, now it flows through Zacchaeus and his ligation to pronounce well-being on the covenant of grace our worship must be obedient to God’s o“spring. This is repeated in each of the righteous and woe to the wicked (Isa. between God and Word. Our worship must sing the Word, household baptisms in Acts (Acts 11:14; 3:10–11). Paul modeled this in Corinth man mediated by the pray the Word, hear the Word, preach the 16:30–34; 1 Cor. 1:16). If there is one cov- when the incestuous man was removed Lord Jesus Christ, Word, and see the Word. In this obedience enant of grace between God and man me- from the church (1 Cor. 5:2). In order to then it is signified to God’s Word, we renew our commit- diated by the Lord Jesus Christ, then it maintain the glory of God, the peace and and sealed by ment and faithfulness to His covenant is signified and sealed by baptism to all purity of the church, and in hope that a baptism to all those belonging, by on a weekly basis. those belonging, by birth or conversion, lost sinner would be reclaimed, discipline birth or conversion, As we think about how we receive to that people. A consistent view of the is exercised. This includes, on occasion, to that people. Christ and then are built up in Christ, covenant of grace requires the sign and the excommunication of the unrepen- we come again to our being nurtured by seal of baptism to be given to all believ- tant, though most discipline is not quite Christ through God’s Word. It is milk to ers and their children. as severe. the immature and solid food to the ma- The other sign and seal of the covenant So, there is, on occasion, need for the ture (1 Cor. 3:2; Heb. 5:12). We abide in of grace is the Lord’s Supper. In the Old Tes- church to put some outside its member- the Word (John 8:31). We keep His Word tament, the Passover was a sacrificial meal ship. But the church is called on to exer- (14:23). We study the Word (5:39). It is by that pointed forward to Christ (John 1:29; cise great compassion and mercy on those the Word of God’s covenant applied to us 1 Cor. 5:7). The Lord’s Supper is a meal in outside the church. Yes, the church is to the covenant are Christ. But where these in and through Christ that we are reborn, which believers are spiritually nourished “contribute to the needs of the saints” blessings make contact with believers is brought to faith and repentance, purified by the body and blood of Jesus. Through (Rom. 12:13). The church must care for in and through the church. This is where and sanctified, and gathered and established. the eating of the bread and the drinking those who are members of the covenant the rubber meets the road. The church is We are built up on the firm foundation of of the wine, the death of Christ and the people. But the church is also to “show the recipient of Christ, “the fullness of that Word into the “pillar and buttress of fulfillment of the covenant is proclaimed hospitality.” The Greek word for hospi- him who fills all in all” (Eph. 1:23). And the truth” (1 Tim. 3:15). until He comes again (1 Cor. 11:26). Both tality is philoxenia, which means “love of the church is the instrument of Christ, The application of the covenant is also sacraments are signs and seals of the cove- stranger.” There is to be a kindness and by which this blessing causes the church marked by the proper administration of the nant of grace. But where baptism is a sign care shown to those outside the covenant to build “itself up in love” (Eph. 4:16). In sacraments. These are signs and seals of the and seal of incorporation into the cove- people. The covenant applied in our lives sum, the application of the covenant is covenant of grace that serve to strength- nant, the Lord’s Supper is a sign and seal means that there is mercy, compassion, when the church receives and is built up en our faith. As mentioned, the covenant of maturation and strengthening in the and love not only for those inside but also in Christ. One way we can speak about is made not with individuals but with a fellowship of Christ. for those outside. how the church receives and is built up people. We are individuals, but we are To the marks of the Word and sacrament, So, we must remember that the cove- in Christ is by what theologians call the born, naturally and supernaturally, into the exercise of discipline should be added. nant is just words if it isn’t applied. But “marks of the church.” families and peoples. As circumcision Because the covenant is made with a par- when the church receives and is built up Usually theologians speak of three marks marked a person belonging to a covenant ticular people, there are boundaries that in Christ, it experiences power. The pure of the church: the Word, the sacraments, people by birth, so baptism also marks one define its membership. The covenant is proclamation of the Word, the orderly and discipline. But there is enough overlap belonging to a covenant people by birth. made with this people and not that people. administration of the sacraments, and the in these that Calvin saw only two, Word The same grace that called out a people Thus, membership in this visible people faithful exercise of discipline are what it and sacrament, whereas Francis Turretin to belong to God is at work in baptism is the greatest thing that the church can looks like when the power of covenant limited it to the Word alone. This points and in circumcision (Col. 2:11–12). Addi- bestow. And membership in the visible theology is applied to our real lives. to how the Word can be seen as primary tionally, that promise was never just to a church is critical for all in the covenant. in that it governs how the sacraments and person but to a person and his o“spring The maintenance and cultivation of this     is pastor of Covenant discipline are administered. (Gen. 15:18; Acts 2:39). When Zacchaeus membership is called discipline. Calvin Presbyterian Church in Short Hills, N.J.

   O CTOBER     What if the priorities of your church and the priorities of God’s Word were worlds THE REFORMATION apart? This realization launched the sixteenth-century Protestant Reformation ISN’T OVER as figures like Martin Luther and John Calvin worked to bring the church back under the authority of Scripture. Slowed by opposition, Calvin wrote to defend the necessity of reforming the church. This work could not wait, for souls THE NECESSITY OF REFORMING were on the line. In this new teaching series, Dr. W. Robert Godfrey gathers THE CHURCH insights from Calvin’s treatise to ask penetrating questions for Christians and with W. Robert Godfrey congregations today. Far from being over, the work of reforming the church is still needed—and it cannot wait.

1. The Necessity Then 4. Reforming the Sacraments 2. Reforming Worship 5. Reforming Church Government 3. Reforming Soteriology 6. The Necessity Now

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AVAILABLE OCTOBER 1 Ligonier.org/teachingseries | 800-435-4343    Covenants Made Simple JONTY RHODES

Those who are new to covenant theology sometimes find its main details difficult to grasp. This book helps cut through any confusion, presenting the chief aspects of covenant theology in an accessible format.

Christ and Covenant Theology CORNELIS P. VENEMA

This collection of essays looks at several debates related to covenant theology and assesses them in light of Scripture and the classic doctrine of the covenants. Issues addressed include infant baptism, infant salvation, the Mosaic covenant’s relationship to the covenant of works, and the Federal Vision theology.

What Is Reformed Theology? R.C. SPROUL

Dr. R.C. Sproul provides an overview of the core tenets of Reformed theology. Looking to Scripture and the history of theological reflection, Dr. Sproul shows that Reformed theology includes but is more than the five points of Calvinism. It is also covenantal, Apostolic, and faithful to the solas of the Reformation. The Christ of the Covenants O. PALMER ROBERTSON The Promises of God In this important work, Dr. O. Palmer Robertson gives an in-depth introduction R.C. SPROUL to covenant theology. Examining the covenantal structure of Scripture, Robertson looks at each of the major covenants between God and His people, exploring their biblical basis and their application today. In so doing, he shows This book is a succinct introductory-level us the remarkable unity of God’s Word in all its diversity and helps us develop presentation of the biblical covenants a way of interpretation that is faithful to how the Bible itself shows how to and how they are developed over time and read it. This book is highly recommended. fulfilled finally in Jesus Christ.

   O CTOBER     RIGHT

NOW   2020     INTO the WORD

SEVEN CHURCHES AND A SCROLL

orldliness, theological ture Jesus’ letters to seven churches in compromise, lovelessness— Asia Minor. His words to these ancient W many observers have noticed churches regarding their struggles re- such problems and others in many mod- main vital for Christians today. We will ern churches. However, endeavor to learn from as church history shows these letters how to deal us, such difficulties are “WE CAN SEE JESUS with similar problems in not unique to our era. SAYING, ‘CHURCH, our own context. Throughout its history, BE FAITHFUL! BUT IF After considering the the church has had to deal YOU FIND YOURSELF letters to the seven church- COUNTS with such sins in its midst. IN A CHURCH THAT’S es in chapters 2–3, we will This was true even in the NOT FAITHFUL, YOU look at John’s magnificent first century, as the New BE FAITHFUL.’ AND vision of the worthy Lamb Testament shows us. THAT’S A GREAT of God and His scroll that FOREVER This month we contin- ENCOURAGEMENT unleashes what must take ue our study of the book TO US.” place before His return of Revelation, making our —W. Robert Godfrey, (chs. 4–8). May the Lord way through Revelation from his teaching series use this vision to keep us 2–8. These chapters fea- The Blessed Hope confident in Christ. 2021 Ligonier National Conference     Week of October     These verses parallel the themes of the SPEAKERS INCLUDE March 18–20 | Orlando, FL Week of October    studies each week. We encourage you Voddie Baucham, Alistair Begg, to hide them in your heart so that you Week of October ­    Sinclair Ferguson, W. Robert Godfrey, Joel Kim, may not sin against the Lord: Week of October €‚    Steven Lawson, Stephen Nichols, Burk Parsons, Michael Reeves, and Derek Thomas LIGONIER.ORG 2021      TO THE CHURCH IN EPHESUS TO THE CHURCH AT SMYRNA

 217 “I hve ths nst ou, tht ou hve bndoned the love ou hd t frst  2811 “He who hs n er, let hm her wht the Sprt ss to the churches The one Remember therefore from where ou hve fllen repent, nd do the wors ou dd t frst If not, I wll who conquers wll not be hurt b the second deth” (v 11) come to ou nd remove our lmpstnd from ts plce, unless ou repent” (vv 4–5)

n Revelation 1, we learn that Jesus appeared to John on the ©er Ephesus, Smyrna would be the next destination that isle of Patmos in order to reveal to the seven churches in Asia the courier delivering the message of Revelation to the    Minor things that were soon to take place. Before describing seven churches in Asia Minor would visit in his travels.    Living before the I A Living before the the vision, however, Jesus sends specific warnings and commen- So, Jesus addresses the church at Smyrna immediately a©er speaking face of God face of God dations to each of the seven churches (chs. 2–3). to the church at Ephesus, as we see in Revelation 2:8–11.

Scr pture commends Undoubtedly, these church-specific messages address issues of During the first century, Smyrna was an important locale for In the West, we re us to loo out for particular relevance to each individual church. Yet, we dare not worship of the Roman emperor, which helps explain what Jesus currentl fr more flse tech n , so we think that each message is for only the congregation identified. says to the church at Smyrna. Revelation 2:9 refers to “the slander of l el to be clled must be ever Each message exhorts the reader to “hear what the Spirit says to those who say that they are Jews and are not, but are a synagogue of b ots thn to be v lnt Yet, t s the churches” (2:7, 11, 17, 29; 3:6, 13, 22). As one commentator has Satan.” Most people in the Roman Empire were compelled to wor-  lled b the es to let doctr nl noted, each church is invited to read the other churches’ mail, as it ship the emperor at various points in the history of caesar worship, uthor t es concern devolve nto were. What Jesus says to one church He is saying to all the churches, but Jews were granted an exception. Initially, the early Christians Nevertheless, tht s  cr t cl sp r t tht  form of persecu- th ns t hs found and not only to the seven churches in Asia Minor but to all church- benefited from this exception, for the Romans saw Christianity t on, nd we w ll be flsehood es throughout history. Any individual congregation that is part of as a sect of Judaism. In time, however, especially a©er the Chris- tempted to ve n ever where nd s the church universal can find itself guilty of the sins mentioned tians did not join the Jews in rebelling against Rome in AD 70, Jews But s we persevere unconcerned w th in Revelation 2–3 or worthy of the praise given in those chapters. and Christians became strongly diªerentiated. In some places, the n f th, we conquer the relt onl needs Jesus addresses the church in Ephesus first among the seven church- Jews informed Roman authorities on Christians who did not wor- the enem es of the of the people round es in Revelation (2:1–7). Ephesus was the closest city to Patmos, so it ship the emperor. This seems to be what happened to Polycarp, ospel, nd some us We must urd m even come to would have been the first destination to which a messenger would the second-century bishop of Smyrna, who went to his death for the truth wh le trust Chr st throu h cont nu n to love carry the message of Revelation. It was also the largest and most im- worshiping only Christ. The Jews in Smyrna slandered the original our w tness Let us others nd help portant city in Asia Minor at the time, a commercial and religious audience of Revelation by exposing the refusal of Christians in that stnd for Chr st th s meet ll the r needs, hub because it was the location of the great Temple of Artemis or city to worship the caesar. d , trust n H m to not ‡ust the r need Diana, one of the Seven Wonders of the Ancient World. This city Naturally, this would have inspired the Christians in Smyrna to v nd cte us for b bl cll f thful was rife with false religious teaching, so the church there would fear for their lives. Recognizing this, Jesus tells this church not to nstruct on have to have been discerning in order not to be led astray. Verses fear the ten-day imprisonment and martyrdom that some of them 2–3 indicate that the church in Ephesus enjoyed such discernment, were about to face. Notably, Smyrna and Philadelphia are the only weighing and rejecting much error. For this Jesus praises the church. churches of the seven that are not issued a call to repent. Jesus gives Still, not all was well with the church in Ephesus. That church only an encouragement to persevere, promising the crown of life had “abandoned the love” it had at first, and it needed to repent or and freedom from the second death to those who refuse to deny Jesus would remove its lampstand—take away its status as a true Him even when it means their deaths (vv. 10–11). Later in the book church (vv. 4–5). What love had the church in Ephesus abandoned? of Revelation, we learn that the second death is the eternal judg-     Daniel     Most likely, commentators argue, is love for people. However, we ment that awaits all whose names are not written in the Book of Revelation  :
– Proverbs : cannot separate love for people absolutely from love for Jesus. True Life (20:14–15). The promise to those who conquer—to those who Hosea : –       John : – love for one entails true love for the other (1 John 4:20–21). Appar- have true, persevering faith in Jesus—is eternal life (2:11). Isaiah – Acts
:– ently, the church of Ephesus had let a noble concern for true doc- Today, we are called to the same persevering faith. Even if we Ephesians trine make it overly critical and unloving, unwilling to minister never face martyrdom, we may be slandered for our witness to Christ.           Isaiah –  to people the love of Christ. The same can happen to us if we are We might lose our jobs, be called names, or be disrespected by our Isaiah –
Ephesians  not careful. We must pursue both truth and love. families. Regardless, we will reign with Christ (2 Tim. 2:12). Philippians –

   O CTOBER ‘’‘’     TO THE CHURCH IN PERGAMUM     34 WORSHIP HAS A CONTEXT  21217 “He who hs n er, let hm her wht the Sprt ss to the churches To the one who conquers I wll ve some of the hdden mnn, nd I wll ve hm  whte stone, wth  new nme wrtten on the stone tht no one nows except the one who receves t” (v 17) MARK G. JOHNSTON

othing in life happens in a vacu- all. It is that God has designated a day for ergamum, the next city Jesus addresses in Revelation, served um, and in an even greater sense public worship: the Lord’s Day. as a center for the worship of Asclepius, the god of healing this is true in the Christian life. It is clear from Genesis that the six days whose symbol was a serpent. A large altar to Zeus that includ-    N P Living before the The problem is that too o©en we forget of the divine creative activity were crowned ed images of serpents also stood there. Pergamum was one of the first face of God this—not least when it comes to worship. by a seventh set apart for the world to en- cities to side with Rome against other eastern powers, and it became a

A great deal of discussion of this theme joy its Creator and Lord. Far from being key site of emperor worship once the Romans took over. Other forms We cn be vocl n has focused on the content of worship: what burdensome, this day was invested with a of paganism were plentiful in Pergamum as well. For any or all of our defense of the we oªer to God in our sacrifice of praise. But unique blessing. Even a©er Adam’s fall, it these reasons, Jesus locates “Satan’s throne” in Pergamum (Rev. 2:13). Chr st n f th nd there are other crucial factors that ensure remained enshrined in the fabric of creation In this city where false worship was prevalent, the Christians in et f nd ourselves our worship is pleasing and acceptable to and in God’s law for the good of human- Pergamum were tempted to compromise the faith. Yet, Jesus com- conform n to the God and also is a source of joy and blessing ity and creation itself. It was a day when mends the church there for standing fast against external pressure, dols of th s world to us as worshipers. all were so closed in with God that all else with one Antipas even dying for Christ (vv. 12–13). However, as Reve- Often, the retest dn ers to the The fundamental consideration that was eclipsed by His glory and the bless- lation 2:14–15 reveals, at least some in the church at Pergamum were Chr st n re the shapes both our understanding of and par- ings found in Him alone. So, in terms of succumbing to the temptations of subtler forms of idolatry. They most subtle, so we ticipation in worship is that it is “in the the economy of time, it was no sacrifice followed the “teaching of Balaam,” eating food oªered to idols and must be on urd Lord.” We can approach God and worship to “lose” a day to God, because the gain it engaging in sexual immorality. Here we have a reference to Numbers lest we be n to Him in spirit and in truth only through oªered enriched everything else. 25 and 31:16, where Balaam enticed the ancient Israelites to commit pr ze the th n s of our union with Christ. He is the true wor- The transition from old to new covenant idolatry and sexual sin with the Midianites. Something similar was th s world more thn Chr st Jesus ship leader (Heb. 12:24) who leads us into epochs changed the day of this Sabbath going on in the first-century church of Pergamum. Perhaps many Are there n dols the inner sanctum of heaven. He makes us celebration, but it also changed its benefit. believers were bowing to the pressure of the trade guilds and partic- n our l fe tht acceptable to God by His justifying grace It took it to a whole new plane, from an- ipating in the sacrificial meals oªered to the gods in order to keep ou need to and enables us to enter into the spirit of ticipating God’s promised salvation to its their jobs (see 1 Cor. 10:1–21). Maybe some Christians in Pergamum reco n ze nd worship by His Holy Spirit. realization in Christ. The day also changed were visiting prostitutes. Or sexual immorality in Revelation 2:14– repent of th s d — Flowing directly out of this is that wor- to the first day of the week, marking the in- 15 could refer to idolatry, as it does in many Old Testament texts, ship is also a corporate activity. It involves auguration of God’s new creation through including the book of Hosea. Whatever the problem, at least some God’s people, not as isolated individuals, Christ’s resurrection as its focus. It was in- of the Pergamian Christians were not entirely faithful to Christ. but as God’s family in joyful commu- vested with further benediction through Jesus warns the Pergamian Christians that He will judge them nion—“the assembly of the firstborn who the outpouring of the Spirit at Pentecost— unless they repent (v. 16). However, those who conquer by exercis- are enrolled in heaven” (Heb. 12:23). We which also fell on the first day of the week. ing repentant faith will receive “hidden manna” (v. 17). Christ prom- are caught up into an expression of wor- God has set aside this day not to spoil ises to sustain His people just as He sustained Israel with manna in ship that unites the church militant here our enjoyment of life but to enrich our en- the wilderness (Ex. 16). The Pergamian Christians are also promised on earth with the church triumphant in joyment of Him in worship and provide a white stone with a name engraved on it (Rev. 2:17). White stones     the realm of glory. its perfect context. were highly valued for many reasons in the ancient world, so Jesus Genesis  : – Isaiah There are many other considerations is promising something of great value to faithful Christians. On this John : – that inform and enable worship that is al-        is pastor of Bethel Presbyterian stone is a “new name,” perhaps a reference to a new status conferred Revelation : ways growing into richer and deeper di- Church in Cardi, Wales, and a trustee of the Banner by Jesus just as a new status went with a new name for people such       mensions, but one stands out as the most of Truth Trust. He is author of several books, including as Abraham (Gen. 17:1–8). Those who persevere are forever acknowl- Isaiah – underappreciated and neglected of them Our Creed: For Every Culture and Every Generation. edged as children of God. Philippians 

   O CTOBER ‘’‘’      TO THE CHURCH IN THYATIRA I TO THE CHURCH AT THYATIRA II

 22429 “To the rest of ou n Thtr, who do not hold ths techn, who hve not  21823 “I ve her tme to repent, but she refuses to repent of her sexul mmorlt lerned wht some cll the deep thns of Stn, to ou I s, I do not l on ou n other burden Behold, I wll throw her onto  scbed, nd those who commt dulter wth her I wll throw nto ret Onl hold fst wht ou hve untl I come The one who conquers nd who eeps m wors untl the trbulton, unless the repent of her wors, nd I wll stre her chldren ded” (vv 21–23) end, to hm I wll ve uthort over the ntons” (vv 24–26)

yprian of Carthage was one of the most important lead- e have seen in our study of Jesus’ letter to the first-century ers in the third-century church, well known for his stress church at Thyatira that a false prophetess in that church    on the importance of the church and his refusal to give was encouraging the believers there to participate in    Living before the C W Living before the any one bishop in the early church higher authority than others. the idolatrous feasts associated with the trade guilds (Rev. 2:18–23). face of God face of God In commenting on the letters to the seven churches of Revelation, Such participation was necessary for Christians in certain trades to

God does not str e Cyprian says this about our Lord’s call to repent: “The Lord certainly remain part of those guilds and thus to be able to earn a living. In When we re ever flse techer would not exhort to repentance if it were not because he promises our day, we may not have to engage in outright idolatry in order to lbor n d l entl w th llness or str e to pardon the penitent.” This is an important principle to remember earn a living. However, that does not mean we will not be tempted for the Lord nd ded h s or her whenever we see a church or individual caught in sin. No matter to compromise our convictions. We may be asked to lie or cheat rem n n f thful to d sc ples Yet, the how heinous the transgression, there is always hope for the repen- in order to keep our jobs. A¯rming God’s demands for human H m, people n the wrn n n tod ’s tant. Jesus will by no means refuse to forgive and restore anyone sexuality might cost us a promotion or even lead to job loss. Jesus’ church do not pss e ves us who comes to Him in faith, turning away from sin (see John 6:37). warnings to the church at Thyatira warn us against negotiating lw s te not ce reson not to del We m ht even th n l htl w th error God never promises that any one congregation or denomination God’s demands for the sake of economic success. bout v n up nd flse techers n is guaranteed to persevere in faith and orthodoxy unto the end. His Not every believer at Thyatira, however, followed the teaching However, Jesus the church There promise that the church will prevail over the gates of hell is a prom- of the false prophetess. Jesus says as much in His letter, as we see in lw s sees those m be rve ise that the church universal, consisting of all those with true faith, today’s passage (v. 24). He acknowledges those who have remained who serve H m, nd consequences f we will never pass away and not a pledge that any single visible expres- faithful to Him. This encourages us, given that sometimes faith- He w ll not for et us do not put w sion of the true church will persevere. Thus, any call to repent must fulness to Jesus costs us much and it seems that we are not being Even f no other flse tech n  Let bel ever not ces our be taken seriously. If we as individuals or any of our churches are rewarded for holding fast to Him and His Word. In truth, even if we us te th s wrn n serv ce to Jesus, He to hert nd be guilty of the same sins identified in the seven churches of Revela- are not rewarded in the present, Jesus takes note of our faithfulness does, nd He w ll v lnt not to tion, we must repent or meet the same end that Jesus warns about. just as He did with the Christians at Thyatira, and He will reward us. rewrd us tolerte flse In Revelation 2:18–29, Jesus speaks to the church at Thyatira. To- But what will we receive for persevering in faith and obedience tech n n day we will look at verses 18–23. A center of commerce in the first to our Lord? “Authority over the nations,” Revelation 2:25–26 says. the church century, Thyatira had many trade guilds for textiles and other indus- This authority includes even authority to judge, as verse 27 makes tries. Thus, most commentators believe that Jesus’ warning about clear with the imagery of an iron rod breaking pottery. With these sexual immorality and food sacrificed to idols is related to Christian words, Jesus is reiterating other promises in Scripture that the people participation in these guilds (v. 20). One had to be a member of one of God will rule over the nations and even judge them (Mic. 4:1–5; of these guilds to participate in commerce, and these guilds o©en 2 Tim. 2:12). Faithfulness to Christ may cost us in the short run in held pagan sacrificial meals at their meetings. To not participate terms of economics and social status; however, such faithfulness in these meals was to endanger one’s membership in the guild and means we will come out on top eternally. The Lord of the universe thus one’s ability to make a living. In the church at Thyatira, a false will grant His faithful servants the right to share in His reign over

    prophetess was apparently encouraging such participation. Jesus all things. How great and amazing is our incarnate Savior!      Kings  : – calls her “Jezebel”—not her real name but a comparison with the fa- Not only will we rule and reign over creation, but we will also Deuteronomy : Jeremiah  Luke : –
Mark : mously wicked queen of ancient Israel (v. 20). The designation is apt receive the “morning star” (Rev. 2:28). The morning star, we learn  Corinthians : a  Cor. : – given Jezebel’s well-known support of idolatry (e.g., 1 Kings 18:19). in Revelation 22:16, is none other than Jesus Himself. As incredible Revelation :–
Jesus warns that if this false teacher does not repent, He will strike as it will be to rule and reign over creation, we will enjoy a far great-             Isaiah – her with illness and kill her children—her disciples (Rev. 2:21–23). er blessing as well. The best reward for the believer is Jesus Himself Isaiah – Philippians Idolatry has deadly consequences. in all His magnificent glory. Colossians :– :

   O CTOBER ‘’‘’     TO THE CHURCH  TO THE CHURCH AT SARDIS IN PHILADELPHIA

 316 “I now our wors You hve the reputton of ben lve, but ou re ded  3713 “The one who conquers, I wll me hm  pllr n the temple of m God Never We up, nd strenthen wht remns nd s bout to de, for I hve not found our wors complete n shll he o out of t, nd I wll wrte on hm the nme of m God, nd the nme of the ct of m God, the sht of m God Remember, then, wht ou receved nd herd Œeep t, nd repent If ou wll not the new Jeruslem, whch comes down from m God out of heven, nd m own new nme” (v 12) we up, I wll come le  thef, nd ou wll not now t wht hour I wll come nst ou” (vv 1–3)

ardis, the city where the church addressed in today’s passage ach of the churches addressed in Revelation 2–3 faced a unique was located, had a reputation as a center of glory and wealth set of circumstances. Some of the churches, such as the con-    and was associated with several famous Greek kings. By the gregations in Thyatira and Sardis, do not seem to have faced    Living before the S E Living before the first century, however, Sardis was a shadow of its former self. Though much opposition from the culture (2:18–3:6). They may even have face of God face of God the city had wealth, it was no longer as important in geopolitics as been embraced, more or less, by those cities. Other churches, how-

Nom nl f th s  it once was. Its legendary reputation no longer matched its reality. ever, had a contentious relationship with the culture. The church in J m Ell ot, the thret tht s ever Residents of Sardis, including the Christians, knew this well. So, Philadelphia, for example, had little power and faced much hostility. twent eth-centur present n the church unsurprisingly, Jesus uses a metaphor based on this when He addresses In Philadelphia, the chief threat to the church apparently came m ss onr to the Mn people profess the church in Sardis. We read in Revelation 20:1–3 that the church’s from the Jewish community, “those of the synagogue of Satan who Huorn people of f th n Chr st, but reputation of being alive did not match its true condition. To put it say that they are Jews and are not, but lie” (3:8–9). This statement Ecudor, fmousl the r l ves revel tht another way, the church in Sardis possessed only a nominal faith at reflects the New Testament a¯rmation that those who are truly s d, “He s no fool the l el do not the time Revelation was written. Its works were incomplete (v. 2)— Jewish in a spiritual sense—who are the true people of God—are not who ves wht he possess f th True cnnot eep to  n f th ev dences tself the church as a whole failed to live up to its Christian profession. those who are Jewish merely by physical descent but who believe in wht he cnnot s we cont null Consequently, Jesus warns them to “wake up,” to repent and pos- Christ alone for salvation (see Rom. 2:12–29; Gal. 6:16). Those who lose” G v n up our repent of our s ns, sess the faith they professed, for He would come at an unexpected have Jewish heritage but reject Christ are not the children of God erthl oods nd see to follow Chr st, moment to hold them to account (v. 3). This refers not to our Lord’s but, like other non-Christians, are outside the kingdom of God in even our l ves s no nd love God nd second coming at the end of history but to a coming in judgment on Jesus. In Philadelphia, these Jews caused problems for the church, rel loss, for we w ll our fellow Chr st ns that specific congregation. Furthermore, the warning is especially and commentators suggest that it may be that the non-Christian Jews be prt of God’s Do n such th n s s house nd en‡o H s pertinent in light of the city’s history. In centuries past, the Persians kicked the Philadelphian Christians out of the synagogue. The early the necessr nd bless n forever f nev tble fru t of captured Sardis unexpectedly when they breached defenses thought Christians, particularly those of Jewish heritage, met in the syna- we trust n Chr st sv n f th Such to be impregnable. Jesus warns the church that it will be caught in gogues and eventually the non-Christian Jews expelled them, which lone Our true nd th n s re the mr judgment unaware if it does not repent. led to their losing the religious protections Rome gave to the Jews. lst n nher tnce s of true, not nom nl, Yet, not every professing believer in Sardis failed to live up to his The believers in Philadelphia had not denied Jesus in the face of n heven, nd t Chr st ns profession. Some had unstained garments and would be clothed in such trouble; rather, they remained true to Christ, and He promised cnnot ever be white garments if they were to persevere in true faith (v. 4). White to keep them from the coming trial (v. 10). Since “conquering” in destro ed garments are associated with purity, the condition of those who Revelation 2–3 usually means staying true to Jesus in the face of enjoy eternal life and its glory (Dan. 12:10; Mark 9:2–3; Rev. 19:14). persecution, the promise to the one who conquers in the church in Those whose Christianity is not merely nominal, whose possession Philadelphia (3:11) probably shows that Jesus’ preservation of the of faith and practice match their profession, will live forever. More- Philadelphian church does not mean He would let suªering pass over, Christ will never blot the name of such people out of the Book them by. Most likely, keeping them from the trial to come meant of Life but will confess them before the Father (Rev. 3:5–6). We should His preservation of them while they suªered for His name.     Psalm      not read this as a statement that Jesus actually does blot out names, Besides preservation, Jesus promises the Philadelphian Chris- Matthew :–  Zechariah  as an a¯rmation that someone who has been united to Christ can tians that those who endure will be made a pillar in God’s temple Matthew : –        Luke  :–  fall away from salvation finally. Our Lord is simply borrowing the (v. 12). This means that they will be made a permanent part of Isaiah – Revelation
:– common idea that God has a Book of Life that lists His saints in or- God’s people, as God’s eternal temple is His people, united to Him Colossians :– : der to emphasize the surety of salvation. Those who persevere nev- in Christ (1 Peter 2:4–8; Rev. 21:22). We might lose everything in           Isaiah –
er need to fear that they will fall away in the future. All those whom this world for remaining true to Jesus, but we will be a part of God’s Isaiah –  Colossians : –: Christ brings to glory will be kept in glory forever. everlasting house.  Thess. :– :

   O CTOBER ‘’‘’     TO THE CHURCH IN LAODICEA      1011 CREATION IN BONDAGE  31422 “Behold, I stnd t the door nd noc If none hers m voce nd opens the door, I wll come n to hm nd et wth hm, nd he wth me The one who conquers, I wll rnt hm to st wth me on m throne, s I lso conquered nd st down wth m Fther on hs throne” (vv 20–21) KEN JONES

few months ago, a pastor in Tennes- terribly displeased with our original as well aodicea was home to the last church Jesus addresses specifically see declared that COVID-19 is God’s as our actual sins; and will punish them in in the book of Revelation, and our Lord has nothing positive judgment against the United States his just judgment temporally and eternally, to say about this congregation. Moreover, Jesus’ warning to    A L Living before the for, among other things, same-sex marriage as he hath declared, “Cursed is every one that this church is perhaps better known and yet more misunderstood face of God and no prayer in our public schools. Of course, continueth not in all things which are written than all the other warnings in Revelation 2–3. this isn’t the only Christian or preacher to in the book of the law, to do them.” (Q&A10) In Revelation 3:15–16, our Savior charges the church in Laodicea Our retest des re view this current crisis as a divine “this is for with lukewarmness, stating that He will spit the believers out of His s servnts of Chr st that,” nor is this the first time such a claim So, to acknowledge that disease and dev- mouth unless they change. He would rather they be hot or cold. Many should be to be has been made. But it is my opinion that such astation in the created order are according people think this means that Jesus does not want a half-hearted com- useful for H m nd assertions of divine “this is for that” are ques- to the sovereign purposes of God is accurate mitment, that it is better to fervently hate Him (cold) than to luke- for H s  n dom In tionable, largely because such proclamations and orthodox. The mistake is to believe that warmly love Him. Of course, Jesus demands more than a half-hearted ourselves, however, go beyond the church’s prophetic function. we can specify with certainty particular sins commitment (Luke 9:57–62). However, He is not saying that He we cnnot be useful He must ve us the I hope to oªer a better way of explaining as the reason for particular events. prefers vigorous hatred over nominal love. Laodicea was known for rce to serve H m the hand of God in the devastations of the We live in a cursed creation where the its lukewarm, unclean, virtually useless water. Hierapolis, a city six d l entl , so let us created order. Before doing so, I would like wrath of God is manifest against all unrigh- miles north of Laodicea, had springs of hot water used for washing pr re ulrl tht to focus on two sound presuppositions that teousness. All the disorders experienced in and for medical treatment. Colossae, a city ten miles east of Laodi- He w ll me us form the basis for their unsound conclusion. the created order are described by the Apos- cea, had fresh, cold, drinkable water from a mountain stream. Jesus useful servnts n H s In the first place, the idea that disease and tle Paul in Romans 8 as “subjected to futil- seems to be saying that the Laodicean Christians are useless in ser-  n dom Let us lso s our pstors, disaster in the created order are according to ity” (v. 20), in “bondage to corruption” (v. vice to Him, perhaps comparing them to Laodicea’s poor water and elders, nd other the purposes of a divine Creator is consistent 21), and “groaning together in the pains of exhorting them to be useful like the water of Hierapolis or Colossae. church leders wht with orthodox Christian teaching on the sov- childbirth” (v. 22). All these events and ex- Ironically, the Laodicean Christians thought that they needed we cn to do serve ereignty of God. The Belgic Confession states, periences are but precursors of the final nothing (v. 17). Laodicea was a wealthy center of banking and tex- our locl church In judgment at the end of human history. Those tiles, and it had a medical school that developed an ointment to treat serv n the church, We believe that the same God, aer he had who are united by faith in Christ will ex- eye problems. The Laodicean believers had grown comfortable with we re serv n Chr st created all things, did not forsake them, or perience the eªects of living in a cursed the culture, thinking that all these things gave them spiritual ad- nd H s  n dom give them up to fortune or chance, but that creation, but we are those “on whom the vantages. But Jesus’ exhortation that they buy gold refined by fire, he rules and governs them according to his end of the ages has come” (1 Cor. 10:11). In white garments for their nakedness, and salve for their eyes (v. 18) holy will, so that nothing happens in the Christ’s death our judgment has been ren- showed that they actually lacked anything of spiritual advantage world without his appointment. (Article 13) dered, and in His resurrection our glorifi- despite their possession of material benefits. He is calling them to cation has been secured. So, as well intend- seek spiritual advantage by comparing what they thought they had The other sound presupposition is that ed as “this is for that” rhetoric may be, it with true blessings only He can provide. This call to buy such things

God in His holiness will not allow sins to misses the point. The most we can say with is not a call to merit His grace by works. God’s grace is “without     go unpunished. There are both temporal certainty in this era is that natural tragedies price” (Isa. 55:1)—free to all who ask for it. Zechariah :– Malachi :– and eternal consequences for human sin. result from the fall, and the ultimate solu- Jesus knocked at the door of this church, promising to reward all Luke  :–
The Heidelberg Catechism states: tion is what happened on Calvary. who let Him in (Rev. 3:20). This is not an evangelistic invitation for Romans :  nonbelievers to believe in Jesus but a warning that He will break       Will God suer such disobedience and rebel-      is pastor of Glendale Baptist Church down the door and judge the church if it does not repent (James 5:9). Isaiah –
lion to go unpunished? By no means, but is in Miami. Judgment begins with the household of God (1 Peter 4:17).  Thess. :–:

   O CTOBER ‘’‘’       JOHN’S VISION OF HEAVEN WORSHIP IN HEAVEN 

 416 “After ths I looed, nd behold,  door stndn open n heven• And the frst  46b–11 “Around the throne, on ech sde of the throne, re four lvn cretures, full of voce, whch I hd herd spen to me le  trumpet, sd, ‘Come up here, nd I wll show ou wht ees n front nd behnd™ the frst lvn creture le  lon, the second lvn creture le n ox, the thrd must te plce fter ths’ ” (v 1) lvn creture wth the fce of  mn, nd the fourth lvn creture le n ele n flht” (vv 6b–7)

ore than anything else, the book of Revelation li©s the ommenting on the similarity between the lightning and veil that keeps us from seeing what is really going on in thunder in John’s vision of heaven (Rev. 4:1–6a) and God’s    creation. Today’s passage is a great example of this. So appearance on Mount Sinai (Ex. 19), Matthew Henry writes,    Living before the M C Living before the o©en, we are tempted to think that the kings, presidents, and prime “[God] gave forth the law on Mount Sinai; and the gospel has not less face of God face of God ministers of this world are running things. Yet, in John’s vision of glory and authority than the law, though it be of a more spiritual

God’s sovere nt heaven, we see who is truly in control—the Lord God Almighty. nature.” In Revelation, we get a manifold revelation of the glory and Humn be n s were does not urntee John hears a voice “like a trumpet,” calling Him up to heaven in authority of God and the glory and authority of His gospel, for which creted for the lor tht we w ll order to see “what must take place a©er this” (Rev. 4:1). As with oth- we are to lay down our lives if it means staying true to Jesus (Rev. of God, nd we f nd exper ence no er prophets such as Isaiah, John’s commissioning to the prophetic 2:10). In so doing, we actually lose nothing, for we will rule and reign our dent t most d ff cult es n l fe It task occurs in heaven itself (see Isa. 6). This is the same voice John forever over all things alongside our Savior (3:26–28; 2 Tim. 2:12). trul s we worsh p does rem nd us, heard in Revelation 1:10, the voice of Christ Jesus. Our Savior calls Revelation 4:6b–11 continues the description of John’s vision of H m In the stte of however, tht God John up to heaven, where he sees “a door standing open” (4:1). The heaven. We see in verses 6b–8 that in addition to twenty-four elders lor , we w ll behold hs  pln nd  pur- the fce of God We pose for ever th n , Lord does not keep His truth hidden from His people but gives us around the throne of God, “four living creatures” are present in heav- w ll not row t red of even when we an open door to them through John and the other prophets through en. One creature looks like a lion, one like an ox, one like a man, and th s, for see n our cnnot see t We cn whom God has revealed Himself. one like an eagle, and each has six wings and is covered in eyes. This Cretor w ll fulf ll trust H m to br n In heaven, John sees a throne with “one seated” on it (v. 2). A de- imagery comes from Ezekiel 1, although each of the four creatures ever one of our ood out of scription of this One is given in broad strokes, using symbols that in Ezekiel’s prophecy had four faces and only four wings. We are not lon n s Tod , our ever th n for H s give us only a sense of what John glimpsed, not a detailed picture meant to think that John is seeing something diªerent from what corporte worsh p s people, for noth n  foretste of the of the One on the throne. The One seated has “the appearance of Ezekiel saw. Both use extensive symbolic imagery to describe the cn thwrt H s pln et more lor ous £now n tht jasper and carnelian” (v. 3), clear precious stones through which magnificence of the beings they saw. The power and glory of these worsh p to come As noth n hppens light could shine. We have a depiction of luminosity, of the bril- angelic creatures is so great that Ezekiel and John have to talk about we ‡o n w th others outs de God’s control liance of the glory of God. Around the throne, John sees a rainbow them in terms of the most magnificent of earthly creatures; human n worsh p on the ves us ret that resembles an emerald. Likely the rainbow is present to assure language cannot fully convey their splendor. Being covered with Lord’s D , we re ssurnce John. Just as the rainbow we see on earth reminds us that the Lord eyes probably indicates that nothing escapes the sight of these crea- prepr n ourselves will not destroy the world by flood (Gen. 9:8–17), the rainbow in tures. That, as one commentator notes, draws our attention to God. for heven heaven assures the saints of God that He will not destroy them. If these creatures can in some sense see everything, how much more Surrounding the throne of God are twenty-four smaller thrones, does the Lord, who made these creatures, see and know all things? on which twenty-four elders are seated. In keeping with Revelation John’s vision tells us that the chief task of the four supernatural 21:12–14, these are likely the twelve heads of the twelve tribes of Is- creatures involves worshiping God. Like the angels in Isaiah’s heav- rael and the twelve Apostles of Jesus. The people of God throughout enly vision, they praise the Lord for His incomparable holiness (Isa. the ages can be summed up in these twenty-four individuals, so we 6:3) and exalt Him for His eternality. He “was and is and is to come!”

    likely have reference to God surrounded by His people as a whole. (Rev. 4:8). Yet, these creatures do not worship the Lord by themselves.     Exodus :– Lightning and thunder come forth from the throne (4:5), a clear As they unceasingly praise God, the twenty-four elders fall down Psalm  Ezekiel  Ezekiel 
Habakkuk :– echo of Exodus 19, where the Lord came down to Mount Sinai in His and glorify Him as well, casting down their crowns and proclaiming Hebrews  :–  Revelation :  sovereign majesty to reveal the law to Moses. John’s vision of heaven, Him worthy of all honor because He created and sustains all things Revelation :– then, depicts God in His absolute sovereignty and glory, reassuring (vv. 9–11). As the twenty-four elders represent God’s people, this             Isaiah – His people that no matter what happens on earth, He reigns in heav- points to at least some of what we will be doing in heaven—wor- Isaiah  –  Thess. : – en and is in full control of all that is seen and unseen. shiping the Lord in the splendor of His holiness.  Thessalonians

   O CTOBER ‘’‘’     THE SCROLL WITH SEVEN SEALS 

 515 “One of the elders sd to me, ‘Weep no more behold, the Lon of the trbe of Judh, the Root of Dvd, hs conquered, so tht he cn open the scroll nd ts seven sels’” (v 5)

ohn was called to heaven in order to see “what must take place,” a reference to the events of history (Rev. 4:1). However, thus far J in his vision, John has seen only the heavenly throne room and    the worship that takes place therein (vv. 2–11). It is time for John to Living before the face of God see the truth about human history, but as today’s passage indicates,

a problem must first be overcome. God does not wnt In Revelation 5:1, we read that in the right hand of God is a scroll, to eep H mself written on the front and back and sealed with seven seals. Here h dden from H s again, the prophet Ezekiel gives us some background. The Lord people So, He sent gave a scroll to Ezekiel with the oracles that he was to proclaim. Chr st Jesus to Ezekiel’s scroll, unlike the one that John sees, was unrolled, and it conquer, m n H m was given to Ezekiel to eat, symbolizing the fact that Ezekiel was to worth to open the hevenl scroll nd receive the scroll into his very being and preach its contents (Ezek. d sclose God’s w ll 2–3). The contents of the scroll that John sees are yet to be disclosed. for humn t  The For the scroll in John’s vision to be opened, its seals must be bro- Lord does wnt us to ken, so a search begins to find one who is worthy to break the seals now H m, nd we LISTEN TO RENEWING and reveal the writing on the scroll (Rev. 5:2). In the ancient world, cn now H m trul messages were commonly written on scrolls that were then rolled n Chr st When we come to Jesus nd up and tied with a string. Dollops of hot wax were then put on the YOUR MIND IN THE see to now the string, and the sender of a message and witnesses would press their Word of God, then FREE LIGONIER APP signets into the wax, creating impressions that authenticated the we w ll now the message and proved that it was from the one who was identified as Cretor of ll th n s

Renewing Your Mind is a daily Bible-teaching podcast featuring Dr. R.C. Sproul, the its author. One could unroll the scroll and read it only if the seals were broken, but not just anyone could break the seal. Only the Ligonier Teaching Fellows, and other gifted scholars and pastors. Each day brings addressee had the authority to break the seal. Anyone else who did a new message to help equip you for faithful Christian living. Carry this daily so typically intended to tamper with the message. discipleship resource with you in the Ligonier app, where you can not only listen Initially, the search for one with authority to open the heavenly scroll finds no one. Not even the glorious creatures have the right to past episodes, but also read devotionals and blog posts, watch daily videos, and to break the seals and unroll the scroll (vv. 2–3). John begins to much more. Just search for “Ligonier” in your app store to get started. weep over the problem, and it is a significant problem, for a scroll from God must have an important message indeed (v. 4). John’s

weeping does not last long, for thankfully, there is One who has     DOWNLOAD THE FREE LIGONIER APP TODAY. the authority to open the scroll, read it, and carry out its message. Esther  Song of Solomon : – “The Lion of the tribe of Judah, the Root of David, has conquered, Corinthians : – so that he can open the scroll and its seven seals” (v. 5). Of course, Timothy : this individual is Jesus the Messiah, the Son of David of Judah. He       Ligonier.org/app has clear divine authority, for He can break the seals and bring God’s Isaiah  – will to pass. He alone is worthy to open the scroll.  Thessalonians 

    THE LAMB TAKES THE SCROLL         1 7  1 8

 5610 “Between the throne nd the four lvn cretures nd mon the elders I sw  Lmb stndn, s thouh t hd been sln, wth seven horns nd wth seven ees, whch re the A WILDLY UNEVEN EXCHANGE seven sprts of God sent out nto ll the erth And he went nd too the scroll from the rht hnd of hm who ws seted on the throne” (vv 6–7) TIM KEESEE

earing that the Lion of the tribe of Judah has conquered n Matthew 13:44, in the midst of a kingdom parable points to the King. and can open the scroll in God’s hand (Rev. 4:5) prompts series of parables about the kingdom He is the exceedingly great treasure    John to turn and catch a glimpse of this Lion, the Lord Je- of God, Jesus tells this brief parable: in that field. He is better than all the Living before the H I sus Christ. Yet, John sees not a Lion but “a Lamb standing, as though treasures of the world and better than face of God it had been slain” (v. 6). In symbolic form, John sees a glorious truth The kingdom of heaven is like treasure all our own personal treasures—the

Jesus the Mess h of our redemption—namely, that Jesus is both Lion and Lamb, that hidden in a field, which a man found and things we value most, whether our plans, conquered s n, Stn, He conquers the enemy in His passion (Col. 2:13–15). Satan and covered up. Then in his joy he goes and possessions, time, health, or even life nd deth not w th sin threw their worst at our Savior, wielding their most powerful sells all that he has and buys that field. itself. If Christ is supremely valuable, the sword but b weapon—death. Jesus died, of course, but He did not stay dead. He then selling everything and giving ev- d n for H s people rose again, proving that He overcomes even the strongest opposi- In this parable of the treasure in the erything to have Him is not a loss—it’s As we w t for H s tion possible. Augustine of Hippo explains the significance that field, a man discovers some extraordinary gain. Jesus told us as much, for He said return, we bttle H s Jesus is both Lion and Lamb: “Why a lamb in his passion? Because treasure, he makes sure it stays tucked to those who would follow Him, “For enem es not w th erthl wepons but he underwent death without being guilty of any iniquity. Why a away, and then he is oª—oª to sell ev- whoever would save his life will lose w th the proclm- lion in his passion? Because in being slain he slew death. Why a erything that he has in order to obtain it. it, but whoever loses his life for my t on of the ospel lamb in his resurrection? Because his innocence is everlasting. Why What must this have looked like to his sake will find it” (Matt. 16:25). John tht wrns people of a lion in his resurrection? Because everlasting also is his might.” neighbors when a “For Sale” sign went up Piper put it this way: “The ultimate the ‡ud ment to John’s further description of the Lamb underscores His power. The in his front yard, he started pulling junk purpose of life is to show that Jesus is come B our Lamb has “seven horns and . . . seven eyes, which are the seven spir- out of his garage, and he sold everything more precious than life.” now n nd its of God sent out into all the earth” (Rev. 5:6). We have already said he owned? Everything. For those on the One other thing that strikes me about procl m n the truths bout the that multiple eyes are a way of conveying that someone is all-seeing, outside looking at this, he would have this parable is that it is not passive. There L on nd the Lmb, so the eyes convey our Lord’s omniscience. There is nothing that seemed like a crazy fool. is action. There is urgency. There is risk. people come nto escapes His sight. In the Old Testament, horns frequently symbol- But the man was no fool—he knew And there is joy. Salvation is God’s work the  n dom nd s n ize strength (e.g., 2 Sam. 22:3; Ps. 18:2), so here they emphasize our something that they did not know. Most from start to finish by His grace and pow- s put to deth n our Savior’s power and might. These are all connected to the seven people would struggle and dither about er alone, but living out that gracious work own l ves spirits of God, a metaphor for the fullness of the Holy Spirit. Isaiah selling all their possessions, but this man should not be half-hearted. And there was 11:1–5 and Zechariah 4:6 highlight the importance of the Spirit in made a quick but calculated decision. He nothing half-hearted about this man who achieving God’s purposes and giving the Messiah success, so John’s reckoned that the treasure in the field found treasure in a field. I see a spirit of vision confirms that Jesus is the Almighty, Spirit-empowered Mes- far exceeded in worth all he had—and full-heartedness, of confidence, of tenac- siah who in taking the scroll is the agent through whom God will all he could ever hope for. And so, his ity, of the carpe diem of the Christian life. bring His plan to pass (Rev. 5:7). calculated risk was actually no risk at all. We are to be living out this life for the     Once Jesus takes the scroll, the four living creatures and twenty-four Instead, it was a joyful and wildly uneven glory of God every single day. It is not a Isaiah  John : – elders surrounding the throne of God begin to worship the Lamb, exchange—as wildly, graciously, and lav- half-hearted venture, and it is not a pas- singing a new song that praises Him for His salvation (vv. 8–10). ishly uneven an exchange as when we sive life. It’s a life of action and urgency       Isaiah –  Under the old covenant, new songs frequently attended God’s great are given Christ’s glorious robe of righ- and risk and joy. Thessalonians  works of salvation, particularly the song of Moses that accompa- teousness and acceptance for the filthy nied the exodus from Egypt (Ex. 15:1–21). A greater exodus from shrouds of our own self-righteousness.    is executive director of Frontline     Isaiah – sin has taken place in His death, so it is only right to sing to Him a This parable pictures the truth in the Missions International and author of the book and DVD Thessalonians – new song of praise. book of Hebrews that Jesus is better. This series Dispatches from the Front.

   O CTOBER ‘’‘’       PRAISING THE LAMB THE WHITE AND RED HORSES 

 51114 “I herd ever creture n heven nd on erth nd under the erth nd n  614 “I wtched when the Lmb opened one of the seven sels, nd I herd one of the the se, nd ll tht s n them, sn, ‘To hm who sts on the throne nd to the Lmb be blessn nd four lvn cretures s wth  voce le thunder, ‘Come•’ And I looed, nd behold,  whte horse• And ts honor nd lor nd mht forever nd ever•’ ” (v 13) rder hd  bow, nd  crown ws ven to hm, nd he cme out conquern, nd to conquer” (vv 1–2)

aul tells us in Romans 8:19 that “the creation waits with s we continue our study of the book of Revelation, it will eager longing for the revealing of the sons of God.” Having be helpful for us to be reminded that the highly symbolic    been subject to the curse for our breaking the Lord’s cove- character of the book means that we need to be careful    Living before the P A Living before the nant in Adam, the universe longs for the day when the eªects of about reading the imagery of the book as a literal and chronologi- face of God face of God the curse will be removed from creation (vv. 20–21). On that day, cal depiction of end-times events. If we try to read the images too

All cret on w ll everything will be set right, and the glory of the Lord will be on full woodenly, we will end up unable to make sense of Jesus’ message Jesus s sovere n pr se the Lord Jesus display in all the universe (Hab. 2:14). This removal of the curse, of to us through John. An important clue to this end, one commen- over ll, but tht Chr st, nd n tht course, comes through the work of Christ in His ministry, death, tator notes, is the scene in Revelation 5:6–7 and John’s description does not men the pr se the w ll resurrection, ascension, and return (Rom. 8:1–17, 22–25). This has of Jesus as slain Lamb with seven horns and seven eyes. Without per od before H s scr be to H m ll been God’s plan from the beginning (Eph. 1:3–10), and it has been a doubt, John is not telling us that the ascended Christ now resem- return s one of worth nd lor , s unfolding in time since the coming of Jesus two thousand years bles some kind of mythical creature. Moreover, a lamb would not pece Insted, wr we see n Revelt on ago. All we are waiting for is the return of Jesus and the complex of ordinarily be able to grab a scroll with hooved feet, but the Lamb w ll chrcter ze th s 5 B our worsh p, er, nd espec ll we re be nn n events that attend it, all of which must proceed according to God’s in this text approaches God’s throne and takes the scroll. These are wr   nst the th s lor f ct on of eternal decree for the curse to be removed. not literal descriptions of heaven but pictures used to portray the people of God When Chr st even now, nd With that in mind, we can understand why John sees such in- strength and work of Christ. we see wr ll so t s mportnt tense worship of the Lamb of God in Revelation 5. As the One who So, when we come to the breaking of the seven seals that are on round us, we should tht our pr se be has conquered, He is worthy to open the scroll (vv. 1–7), which will the scroll, we are not likely reading about a series of consecutive not be surpr sed¦ nor focused on who He not only reveal the events associated with the consummation of the events that proceed as they are literally described. Today’s passage should we be s nd wht He hs prl zed b fer work of Christ but will also allow these events and consummation describes the breaking of the first two seals, which release two horses done In our pr vte These th n s must worsh p, we must to occur. The end result of the scroll’s opening will be the new heav- that have specific tasks. Zechariah 6:1–8 serves as the background te plce At the scr be lor nd en and earth (ch. 21), so there is great joy in heaven when the Lamb for these horses and those in Revelation 6:5–8, with the colors of sme t me, let us honor to Jesus, nd is found worthy to break the seals on the scroll and fervent praise the horses in each case largely matching one another. In Zechari- pr tht the Lord we must support of His name for His worth in both His eternal deity and obedient ah’s prophecy, the horses and the chariots they pull represent the w ll eep H s people corporte worsh p humanity to enact God’s eternal plan of salvation (5:8–10). watchful eyes of the angels as they patrol the earth and keep watch sfe nd tht tht s centered on Today’s passage continues John’s description of the worship of on what is going on. The horses and their riders in Revelation 6, v olence w ll be our tr une God nd restr ned H s lor  the Lamb in heaven. In 5:11–12, not only do the four living crea- however, do more than just keep an eye on earthly events. They tures and twenty-four elders worship Jesus but so also do “myriads are each given a specific job to perform. of myriads and thousands of thousands.” Since “myriad” means ten The first horse is white, and it features a rider armed with a bow thousand, John sees an immense number of angels, likely millions. who is sent forth to conquer. Some interpreters have argued that His intent is not to give us an exact quantity but to reveal that a vast the rider here is Jesus, who conquers with the gospel. Yet, even multitude of angels worships the Lord in heaven, and therefore, the though Jesus does ride a white horse later in Revelation (19:11–16),

    Lamb’s worth far exceeds the worth of all else. It cannot be quanti- the rider in 6:1–2 is probably not our Savior. White horses were      Chronicles  : –  fied. In John’s day, Roman emperors claimed glory for themselves, commonly associated with the military in the first century, and Psalm 
:– Psalm :– Ecclesiastes :– Philippians :– but the true glory belongs to God and to His Spirit-anointed Lamb. the Romans feared the Parthians on the eastern border of the em- Matthew : Romans  : Yet, there is more. Every other creature in the universe also joins pire, who carried bows and sought to capture territory. The idea Revelation : – in the praise of Jesus (vv. 13–14). Even those who do not eagerly here seems to be that war will characterize the period leading up             Jeremiah – await the return of the Lord will end up bringing glory to our mag- to Jesus’ return. That the second seal gives us a red horse with a Jeremiah –  Timothy  nificent triune Creator. rider who brings strife to earth seems to confirm this (vv. 3–4).  Timothy

   O CTOBER ‘’‘’       THE PALE AND BLACK HORSES THE CRY OF THE MARTYRS

 6911 “When he opened the ffth sel, I sw under the ltr the souls of those who  658 “I looed, nd behold,  ple horse• And ts rder’s nme ws Deth, nd Hdes hd been sln for the word of God nd for the wtness the hd borne The cred out wth  loud followed hm And the were ven uthort over  fourth of the erth, to ll wth sword nd wth voce, ‘O Soveren Lord, hol nd true, how lon before ou wll žude nd vene our blood on those fmne nd wth pestlence nd b wld bests of the erth” (v 8) who dwell on the erthŸ’ ” (vv 9–10)

even seals must be broken before the contents of the heav- our diªerent horses and riders were released when Jesus enly scroll in John’s vision can be read and enacted (Rev. opened the first four seals of the heavenly scroll, revealing    5:1–4). Having conquered sin, Satan, and death by His death that war, violence, disease, famine, economic calamity, and    Living before the S F Living before the and resurrection, the Lamb of God, Jesus the Messiah, can break the death will come and go around the world as we wait for the return face of God face of God seals and open the scroll—He can enact the plan of God, especially of Christ (Rev. 6:1–8). Our Lord’s opening the fi©h seal allows us to

We do not wnt to its final stages. He can fulfill all that the Father has purposed for see not what is happening on earth during this era but rather what Scr pture s f lled underm ne the these last days, the entire period between the first and second ad- is happening in heaven. As we will see, however, the situation in w th the r hteous sever t of pl ues, vent of Jesus (see Acts 2:1–41). As the seals are broken, we see the heaven is not entirely disassociated from earthly events. cr n out to God fm nes, wr, nd so things that must take place throughout this era. The first two seals Christ opens the fi©h seal, and John sees “under the altar the souls nd s n H m how forth These th n s release a horseman on a white horse and a horseman on a red horse of those who had been slain for the word of God and for the witness lon t w ll be unt l cuse rel nd who bring war and other violence to the earth (Rev. 6:1–4). So, we they had borne” (v. 9). John views Christians who have died for their He v nd ctes them terr ble devstt on should expect to see conflict until Jesus comes back. faithfulness to Jesus, the company of martyrs who have paid the ul- When we re At the sme t me, we suffer n for our should not th n tht Revelation 6:5–6 describes the breaking of the third seal, which timate price for their gospel testimony. Their earthly lives having f thfulness to Chr st, these th n s men releases a rider on a pale horse who announces prices for grain ended, they live on in heaven waiting for the resurrection of their t m seem s f the tht l fe on erth w ll and calls for the preservation of oil and wine. With respect to the bodies. That they are under the heavenly altar and able to converse Lord s slow to set ll come to n end wheat and barley in verse 6, we have a situation of incredible price with the Lord indicates that the close, ongoing relationship between th n s r ht People w ll suffer inflation. The cost given is up to sixteen times greater than the av- Christ and His people does not end at death. However, ever th n ndeed, but the Lord erage price of grain in John’s day. Economic problems are in view, Scripture and first-century Jewish tradition both speak of the mes- s proceed n w ll not end ll l fe ccord n to H s likely caused by a shortage of grain caused by famines, which o©en sianic woes, a period of intense suªering for the people of God that throu h them We pln, nd our need not fer tht accompany wars. The rider on the pale horse builds on what John precedes the consummation of the Messiah’s reign (Dan. 7:21–22; suffer n for H s se pndem cs, food has said about the white and red horses (vv. 1–4). But note that the Mark 13:19–20; Col. 1:24). God’s Word also talks about His truth go- pl s n mportnt short es, or world oil and wine are spared. This reflects a connection to John’s orig- ing forth from Israel to the nations and the conversion of gentiles to prt n H s eternl wrs men tht God inal audience in Asia Minor, where oil and wine were important faith in the God of Israel (e.g., Isa. 19:19–25; 43:10–12; Mic. 4:1–2; Zech. purposes He w ll s not n control or crops but grain had to be imported. The idea seems to be that food 2:11). Commentators note that John’s vision in Revelation 6:9–11 cert nl not tht the church w ll shortages and economic problems will characterize the era before brings all these things together, making it plain that the conversion overloo t not surv ve them Christ returns in glory, but some food supplies—represented by oil of the nations involves the suªering of God’s people as witnesses to and wine—will remain. God tempers His judgment on the earth the truth. As horrible as the death of the martyrs may be, it serves with grace, leaving some sustenance behind. a purpose in the Lord’s eternal plan of salvation. The same principle of God’s tempering His judgment appears This does not mean that God will not hold to account the people also when the black horse and its rider are released in Revelation who inflict such suªering. The martyrs in heaven cry out for vindi- 6:7–8. This rider on the black horse brings death, but only to one- cation, and Jesus promises that it is coming, but not quite yet. First,

    fourth of the world’s population. Likely, we are not to think that the full number of those appointed for martyrdom must die (vv. 10–      Chronicles  exactly a quarter of people on the earth will die in God’s judgments; 11). The Lord has not forgotten those who suªer for their faith. He Deuteronomy  : Psalm  Psalm  Luke : the number could be larger or smaller. The point is that some will takes note of every injustice visited on His children and will repay Luke :– Acts : –
survive. Sickness, famine, and war will come and go throughout it in full. Matthew Henry writes, “When this number [of martyrs] is Thess. :–
these last days from the birth of Jesus to His return, but they will fulfilled, God will take a just and glorious revenge upon their cruel             Jeremiah – not wipe out everyone on the planet. Christ is reigning, and He has persecutors; he will recompense tribulation to those who trouble Jeremiah –  Timothy  set up boundaries beyond which destruction must not pass. them, and to those that are troubled full and uninterrupted rest.”  Timothy

   O CTOBER ‘’‘’     SIGNS IN THE HEAVENS      2425

 61217 “When he opened the sxth sel, I looed, nd behold, there ws  ret erthque, nd the sun becme blc s sccloth, the full moon becme le blood, nd the strs of GOD IS GOOD the s fell to the erth s the f tree sheds ts wnter frut when shen b  le The s vnshed le  scroll tht s ben rolled up, nd ever mountn nd slnd ws removed from ts plce” (vv 12–14) DAVID STRAIN

ne di¯cult issue regarding the book of Revelation concerns he chant of the suicide bomber, good God has come to us. That is why in John the dating of the work. We have noted that while most now infamous in the West, “Alla- 10:11 He tells us: “I am the good shepherd.    scholars today believe John wrote the book in the mid- hu Akbar! Allahu Akbar!” (God is The good shepherd lays down his life for Living before the O T 90s, a significant minority argues for a mid-60s date. If the second great! God is great!), can ring with jarring the sheep.” In the Old Testament, the Lord, face of God position is correct, many of the judgment scenes in Revelation likely cognitive dissonance in the minds of Chris- the I Am, is the Shepherd of His people (Pss.

Revelt on 6©15 predict the destruction of Jerusalem in AD 70. Thus, proponents of tians. For we know that truly, God is great. 23:1; 28:9; 80:1; Isa. 40:11; Ezek. 34:15; 23). mes t cler tht the earlier date think more of the book of Revelation has already But the great God does good in all that He That Jesus called Himself the Good Shep- even the most been fulfilled than those who hold to the later date. Advocates of the does. He cannot be other than good, and His herd was an unambiguous claim to deity. powerful people on later date tend to believe Revelation describes the entire church age goodness has been demonstrated to us, not Indeed, John links the Good Shepherd dis- erth w ll not escpe and the things that will happen throughout that era. Typically, they by the self-immolation of His followers in course with Jesus’ further claim that “I and d v ne ‡ud ment No hold that Revelation does this in a cyclical fashion, looking at the an eªort to destroy those who disagree but the Father are one” (John 10:30). At this, His mount of mone , same events repeatedly but from diªerent perspectives. Early date by the self-sacrifice of His Son to save those Jewish hearers prepared to stone Him be- no pol t cl sttus, no pos t on of advocates can read the book cyclically as well, the diªerence being who hate Him and rebel against His rule. cause He made Himself God (v. 33). In Jesus uthor t , no erthl that John is returning to the destruction of Jerusalem again and again. Seven times in the opening chapter of we see the good God come to do us good. dvnt e w ll The diªerent dates might aªect one’s interpretation of today’s Genesis, God’s creative work is said to be If Moses saw the goodness of God, but protect the enem es passage. The imagery of Revelation 6:12–17 conveys the idea of cat- good. And in 1:31, it is “very good.” God’s not God’s face, “for man shall not see me of God’s people on aclysmic, universe-transforming judgment. The created order is works reflect God’s character. Because He and live” (Ex. 33:20), we see so much more ‡ud ment d  coming undone. Some interpreters read this language as if the moon is good, His work is good. This connection as we look at Jesus Christ. In the face of the Becuse of tht, t s will turn as red as blood, the skies will go away like a scroll that is is reflected in Exodus 33:19 when the Lord One who lays down His life for His sheep, lso fool sh to put our ult mte hope n rolled up, and so forth. However, the imagery is more likely figura- tells Moses that He will “make all my good- we see the goodness of God most fully re- n of those th n s tive. The Old Testament sometimes describes God’s judgments in ness pass before you and will proclaim be- vealed (2 Cor. 4:6). In Christ crucified and Our secur t s found history with such language. Consider Jeremiah 4:24, which is part fore you my name ‘The Lord.’ And I will be risen, the good God does eternal good to all n God lone of a passage concerning the fall of Judah to Babylon. Much destruc- gracious to whom I will be gracious, and who trust in Him. Having become the ben- tion happened at that time, but the mountains did not literally move will show mercy on whom I will show mer- eficiaries of God’s goodness in Jesus, we are on their own. Similarly, Isaiah 13 describes the fall of Babylon with cy.” The proclamation of the divine name transformed into that same pattern. We are universe-shaking imagery, though the stars did not stop shining explains the experience of the goodness being made good and are called to do good: when the Persians conquered the Babylonians in 538 BC (see v. 10). of God passing before Moses’ eyes. God “So then, as we have opportunity, let us do In each case, the judgment on a particular people marked the end of is good in Himself, and the gracious and good to everyone, and especially to those one era in God’s plan of redemption and the beginning of a new one. sovereign covenant love of the great I Am who are of the household of faith” (Gal. 6:10); The change was so momentous that one could say it transformed demonstrates and expounds that goodness. “Do not neglect to do good and to share what     the entire cosmos even if the natural world carried on as usual. When Jesus was asked, “Good Teacher, you have, for such sacrifices are pleasing to Ecclesiastes  :– Matthew : – Revelation 6:12–17 could be using similar images to mark the fall what must I do to inherit eternal life?” He God” (Heb. 13:16). The good God is glorified of Jerusalem and the decisive setting aside of the old covenant in replied in part, “Why do you call me good? when, because of His goodness to us in Christ,       Jeremiah 
– favor of the new. Such judgment also serves as a foretaste of the final No one is good except God alone” (Mark we do good to others in His name.  Timothy :– : a judgment to come on all people. But if Revelation was written in 10:17–18). Jesus wasn’t denying that He was the mid-90s, we likely have a description of the final judgment, also good. But, if He can rightly be called good     is senior minister of the First Presbyterian     Jeremiah  – in a manner that is not strictly literal. Either way, the point is simi- (and He can), then He was implying that Church in Jackson, Miss. He is author of a commentary on  Tim. : b– Tim. : lar—the Lord will certainly judge all those who oppose Him. He was more than a mere man. In Jesus, the Ruth and Esther in the Focus on the Bible commentary series.

   O CTOBER ‘’‘’       SEALING THE SERVANTS OF GOD THE GREAT MULTITUDE 

 718 “I sw nother nel scendn from the rsn of the sun, wth the sel of the  7912 “After ths I looed, nd behold,  ret multtude tht no one could number, lvn God, nd he clled wth  loud voce to the four nels who hd been ven power to hrm erth from ever nton, from ll trbes nd peoples nd lnues, stndn before the throne nd before nd se, sn, ‘Do not hrm the erth or the se or the trees, untl we hve seled the servnts of our the Lmb, clothed n whte robes, wth plm brnches n ther hnds, nd crn out wth  loud voce, God on ther forehed’ ” (vv 2–3) ‘Slvton belons to our God who sts on the throne, nd to the Lmb•’ ”

iving an account of the chronological order in which the f our reading is correct that the 144,000 individuals in Revela- events of the last days will take place does not seem to be tion 7:1–8 sealed for protection from the wrath of God represent    the purpose of the book of Revelation. Today’s passage helps the entirety of God’s people, His spiritual army consisting of    Living before the G I Living before the us see this. Remember that Revelation 6:12–16 gives us a scene of all who believe in Jesus, then an important consequence follows. face of God face of God judgment to accompany the opening of the sixth seal on the heav- Given that this group is described as the tribes of Israel, that it rep-

A d of wrth s enly scroll. In this judgment, mountains pass away and the whole resents all believers in Christ entails that the true Israel of God is Dr RC Sproul com n for s nners, cosmos is shaken. Revelation 7:1–3 says that “a©er this” judgment, determined not by ethnic heritage but by faith. Of course, Paul tells frequentl rem nded but those who four angels are held back from harming “the earth or the sea or the us this explicitly in Romans 9, but Revelation 7 adds further support. us tht God hs put belon to Jesus w ll trees,” which can mean only that these things continue as they are A©er seeing the 144,000, John turns in today’s passage to see an H s power n the not suffer t As Pul a©er the divine judgment of 6:12–16. The “a©er this” of Revelation innumerable multitude from every tribe and tongue worshiping ospel We do not tells us n 1 Thesslo- 7:1 cannot be a chronological marker of what happens a©er judg- the Lord (Rev. 7:9–12). Clearly, we are looking at believers here, and need to chn e the n ns 1©10, Jesus hs ment; it is a reference to a new vision given to John. their waving of palm branches connects this group with the spir- ospel, wter down sved us from the the ospel, dd wrth to come We Revelation 7 actually answers the question, “Who can stand?” at itual army in Revelation 7:9–12. In John’s day, the Jews frequently spec l pro rms to cn loo forwrd n the end of chapter 6. Who will endure the great day of the wrath of used palm branches as military symbols. This group, then, consists the ospel, or do conf dence to the d the Lamb unscathed? The people mentioned in chapter 7. God will of the true Israel of God, servants of Christ from all nations. n th n else but of God’s f nl hold back the destructive forces of judgment in their case. Several conclusions are inescapable. First, if God receives the wor- prech the ospel n ‡ud ment f we Those who are protected are sealed by God on their foreheads (6:3– ship of people from every ethnicity, the church can by no means order to see souls belon to Jesus 4). Among other things, seals in the ancient world were a mark of turn people away on account of their race or nationality. Racism in sved nd the Those who do not church ed f ed Let us ownership, so the people sealed in Revelation 7:1–8 are marked out the body of Christ is especially grievous because it rejects people now H m hve much put our conf dence to fer on tht d , by God as belonging to Him. Probably the mark on their forehead is whom the Lord receives through faith in Jesus. n the ospel nd but the w ll be also related to texts such as Deuteronomy 11:18, where God’s people C.H. Spurgeon, in his sermon “The Multitude before the Throne,” encour e our sved from the wrth are told to place the law on their foreheads as a symbol of their loyalty gives us a second truth we derive from the text. Spurgeon says, “If leders n the of God f the trust to the Lord. The 144,000 sealed are faithful servants of God, marked there shall be in heaven a multitude surpassing all human arith- church who re Jesus tod  Let us oª by Him as His own and thus safe in the day of wrath to come. metic, out of all nations, and kindreds, and peoples, and tongues, do n the sme never sh w from The 144,000 sealed saints of God belong to the tribes of Israel (Rev. how certain the Gospel is to achieve yet a great success.” Although procl m n th s truth 7:5–8). John is likely not talking only about Jewish believers here. there are times when the gospel does not seem to be making much The list of twelve tribes does not correspond to any list of twelve in headway and few individuals are being converted, we can be sure the Old Testament. The tribes of Dan and Ephraim are excluded. that the gospel of God will not fail to save all the people of God. The The list includes the tribe of Joseph, yet properly speaking, there Lord has His people, and they will certainly trust in Christ. Moreover, was no tribe of Joseph but tribes named for his sons Ephraim and this people consists not merely of a few men and women but of a Manasseh. When we consider also that even gentile believers are number of individuals so vast that no one but the Lord can count

    sealed by God in the New Testament (Eph. 4:30), it becomes clear it. The centuries-spanning, worldwide church fulfills the promise     Numbers  that the 144,000 represent all believers in Christ. Twelve tribes times made to Abraham of innumerable descendants (Gen. 22:17; Gal. 3:29). Genesis :– Ezekiel :– :  Isaiah : –  Matthew 
:– twelve is just another way of saying “the people of God,” as Israel— Finally, the success of the gospel reveals the gospel’s power. John Luke : –  James : God’s people—could be summed up in twelve tribes. This twelve wrote in a day of persecution, when the church had no political pow- John  : – times twelve is then multiplied by a thousand, the number of men er or any cultural advantage. All it had was the gospel, and the sight             Jeremiah  – in a military unit. The entire church, God’s spiritual army, is set of innumerable believers shows that the gospel is enough. It will ac- Jeremiah –
Timothy apart for protection in the day of wrath. complish God’s ends even when preached by the powerless. Timothy 

   O CTOBER ‘’‘’       CLOTHED IN WHITE ROBES OPENING THE SEVENTH SEAL 

 71317 “One of the elders ddressed me, sn, ‘Who re these, clothed n whte robes, nd from where hve the comeŸ’ I sd to hm, ‘Sr, ou now ’ And he sd to me, ‘These re the  815 “When the Lmb opened the seventh sel, there ws slence n heven for bout ones comn out of the ret trbulton The hve wshed ther robes nd mde them whte n the hlf n hour” (v 1) blood of the Lmb’ ” (vv 13–14)

ohn sees an innumerable multitude of believers from every ommentators diªer regarding the relationship of John’s tribe and tongue worshiping the Lord Jesus Christ (Rev. 7:9–12), vision of the church on earth and on heaven to the seven    J but more must be said about their identity. Thus, in Revelation seals on the heavenly scroll (see Rev. 5–6). John sees the    Living before the C Living before the 7:13–15, the company of worshipers is further described. This hap- church triumphant immediately a©er our Lord opens the sixth seal face of God face of God pens through a interchange in which one of the twenty-four elders and before He opens the seventh seal (6:12–8:1). Revelation 7’s de-

In th s world we asks John to tell him who these worshipers are. John responds that scription of the multitude of believers features greater detail than We should never must endure much the elder knows, and then the elder goes on to tell John explicitly what we see when the first six seals are opened, so many scholars doubt the power of p n nd sdness about the great multitude. Before we look at the elder’s description, view chapter 7 as an interlude, a pause before the seventh seal is pr er n the We m even lose let us note that this kind of question and answer session is relatively opened. Others include the vision of believers with what happens unfold n of God’s ever th n for Chr st common in Jewish literature of the time. In fact, the device goes as in the opening of the sixth seal. Including the vision of the sealed purposes Here n But t w ll ll be far back in Jewish history to at least the prophet Ezekiel in sixth cen- saints on earth and the blessed saints in heaven slightly strengthens Revelt on, the worth t Do we tury BC. Ezekiel 37 features the Lord asking the prophet a question the point that God will protect believers from His wrath, since the s nts pr for rell bel eve th s— ‡ud ment, nd So often, we f nd that He already knows the answer to, which Ezekiel acknowledges. sixth seal concerns His judgment (6:12–17). However, that point ‡ud ment hppens ourselves becom n Similarly, in Revelation 7:13–15, the elder asks a question of John but remains true even if chapter 7 is merely an interlude. Of course, not ll our too ttched to our does not really expect an answer. He knows who the multitude is. In today’s passage, we come at last to the opening of the seventh pr ers me th n s possess ons, fer n The innumerable multitude of verses 9–17 consists of believers seal (8:1). Heaven has thus far been anything but quiet, for we have hppen mmed tel  the r loss Yet wh le from every tribe and tongue, but these are believers who have come seen the twenty-four elders, the four living creatures, and the depart- However, the Lord we should en‡o the through the “great tribulation” and have washed their clothes white ed believers all singing praise to the Lord (4–5; 7:9–12). The silence does respond to ood fts tht God them, nd the cn in the blood of the Lamb (v. 14). This multitude, in fact, consists of that accompanies the breaking of the seventh seal, therefore, merits ves us n th s effect chn e n th s world, we must hold those who have been persecuted for their faith. Daniel 12:1 predicts reflection. Zephaniah 1:7 and other texts from the Old Testament world We should on to them loosel a period of great trouble for God’s people before the final judgment, prophets call people to silence before the great day of God’s judg- pr bel ev n tht lest the become so this is likely what is in view here. Before the consummation of ment, so the silence in heaven likely has something to do with the our pr ers mtter dols Remember n all things, there must be a period of suªering, and those who come coming of the day of the Lord. That judgments follow the opening nd tht the do tht the best s et through it without abandoning their trust in God through Christ of the seventh seal would seem to confirm this (Rev. 8:2–13). How- effect th n s to come for us w ll make up the worshiping multitude. This is the church triumphant, ever, the events of Revelation 8:2–5 indicate that the silence serves help us do ‡ust tht the believers who have remained true to Jesus and have passed on other purposes as well. to glory. Most likely, individuals who have been martyred for their In keeping with the close association of prayers and incense (Ps. faith are particularly in view here, but all those who die in faith, 141:2), John sees angels holding censers filled with incense—the even if they have not been killed for trusting in Jesus, will partici- prayers of the saints, which rise before God (Rev. 8:2–4). The silence, pate in this multitude. then, likely occurs also to facilitate the hearing of the prayers. Our Again in the book of Revelation, we have assurance that God will great God is so attentive to the prayers of His people that He is will-

    not overlook our suªering for the sake of Christ. We may have to ing to silence heaven to hear them.     Isaiah
die in order to stay faithful to Jesus, but those who persevere will The prayers are specifically for judgment on the Lord’s enemies, Exodus  :– Luke : –  Proverbs :  John :– be clothed with robes washed in the blood of Christ. They will be for when the angel uses the censer to cast fire from the heavenly Acts : –  Revelation  :– vindicated before the whole world on judgment day as the true altar down to earth, signs of divine wrath follow (v. 5). These prayers, James :– people of God. Moreover, they will lack nothing. Any deprivation in some sense, cause the judgment to occur in light of their connec-             Jeremiah –  suªered for the sake of Jesus in this world will be more than made tion to the censer and what occurs. In God’s providence, our prayers Jeremiah – Timothy up for in the world to come (Rev. 7:15–17). are powerful and eªective. Titus 

   O CTOBER ‘’‘’     FOUR TRUMPETS OF JUDGMENT         3 1 SPEECH THAT BUILDS UP  8613 “The seven nels who hd the seven trumpets prepred to blow them” (v 6)

KEVIN D. GARDNER

he fi©h and sixth seals on the heavenly scroll revealed the uch of the time, people try to Acts 14:17; Rom. 1:18–20). Our common existence of martyrs and their cries to God for vindication keep their ugliness concealed. humanity means that we are neighbors    (Rev. 6:9–7:17). In the opening of the seventh seal, we see We are all, in our natural state of one another, called to love one another Living before the T M that the Lord hears and answers these prayers, as the prayers are as Adam’s children, born in sin and slaves to (Lev. 19:18; Luke 10:25–37). face of God cast down to earth and the signs of judgment accompany them. The unrighteousness, however much we may In the second place, we as Christians are

The ssurnce tht seventh seal releases seven angels with seven trumpets (8:1–5), and try to hide our sin or justify it. Even the re- part of something even more glorious: the the enem es of God the blowing of the trumpets will show with more specificity how deemed still struggle against sin’s vestiges, church, the body and bride of Christ, the w ll be defeted judgment is meted out to the nations. and we will do so until we are freed from house and family of God. Our new identity ves us comfort So According to the Old Testament, trumpets announced the presence the presence of sin in glory. in Christ and our new position as God’s ad- often we feel of the Lord both at Mount Sinai and when the Israelites gathered for That ugliness sometimes comes to the opted children call us to a new manner of powerless, nd from the feasts (Ex. 19:19; Num. 10:10). Trumpets also frequently warned surface in the form of slanderous, intem- living. The Larger Catechism says the ninth  humn perspec- of the coming of God to judge and defeat His enemies (Josh. 6; Joel perate, false, or otherwise sinful speech. commandment calls us to a “charitable es- t ve, we often re But f we re n 2:1–11). The angels released by the seventh seal blow the trumpets Because individual sin o©en has a social teem of our neighbors” and to “studying Chr st, we re on to declare God’s wrath on His and our enemies (Rev. 8:6). dimension, the motive for such speech may and practicing of whatsoever things are God’s s de, nd God Revelation 8:7–13 describes what happens when the angels sound be to be part of something. We long for a true, honest, lovely, and of good report” lw s w ns n the the first four trumpets. Note, first of all, the commonalities between shared experience. (Q&A 144). end Our m ht est the ensuing judgments and the plagues against Egypt in the time of The desire for a shared experience is not Our Lord cautioned, “On the day of judg- wepon s not the the exodus. Blood, hail, darkness, poisoned water, and fire were all a bad thing in itself, for God has made us as ment people will give account for every sword but pr er released against Egypt, and in these last days before Christ consum- social creatures. Where it becomes a bad careless word they speak, for by your words tht clls on the Lord to defet H s mates God’s plan, they are released against those who oppress His thing is when that shared experience is you will be justified, and by your words enem es nd protect people (vv. 7–13; see Ex. 7; 9; 10:21–29). Moreover, since Pharaoh’s based on sin—partiality, racism, sexism, you will be condemned” (Matt. 12:36). This H s church Let us defeat and the exodus accompanied the plagues thousands of years xenophobia, or other poisonous attitudes is a fearsome warning. Likewise, Paul ad- pr re ulrl ago, we understand that these judgments on the enemies of the and actions. Even in indiªerent matters, monished the Ephesians, “Let there be no for both church will surely occur and finally defeat them. we might assume that everyone around us filthiness nor foolish talk nor crude joking, Second, given the symbolic nature of the book of Revelation, it is thinks the way that we do and so express our which are out of place” (Eph. 5:4). unlikely that Revelation 8:7–13 means actual hail will fall or that opinions without humility or love. Among What should we speak instead? Thank- the heavenly bodies will truly shrink by one-third. In fact, the de- the sins forbidden by the ninth command- fulness (Col. 3:17). Praise (v. 19). The gospel struction John describes matches what happened in warfare in the ment, the Westminster Larger Catechism (Matt. 28:18–20). Truth in love (Eph. 4:15). ancient world. The burning of grass, trees, and land accompanied lists “speaking the truth unseasonably, or Encouragement (Heb. 10:25). siege warfare (v. 7). Invading armies would poison water supplies maliciously to a wrong end, or perverting May our speech never bring shame on     (vv. 8–11). Smoke from all this would create darkness (v. 12). In sum, it to a wrong meaning” (Q&A 145). the name of Christ. Rather, may it build up Zechariah :– Revelation : John seems to be saying that even the mightiest powers who oppose For Christians, there is a better way. In other believers and lead them to praise God, His church can fall to other earthly military powers. These judgments the first place, we know that as humans and may it cause even unbelievers to glo-       Jeremiah –  also seem to be the concrete results of the four horsemen released made in the image of God, we are already rify Him (1 Peter 2:12). Titus earlier, as they were to unleash war, violence, disease, and death (6:1– part of something. We have a shared expe- 8). This lends support to the idea that Revelation is not giving a strict rience. We all partake of the blessings of        is associate editor of     Jeremiah – chronological order of events but is looking at the same kinds of God on earth and behold Him in the things Tabletalk magazine and a teaching elder in the Titus –Philemon things again and again from diªerent perspectives. that have been made (Ps. 19:1; Matt. 5:45; Presbyterian Church in America.

   O CTOBER ‘’‘’    once paid the price for the atonement of her to a stake in the sea nearer to the land His people. Rather, He enters into and un- than her companion in suering, hoping   derstands the experience of His suering that Margaret would be terrified into re- people (Isa. 63:9). nouncing Christ. As the tide came in, they Our experience, then, is more than sim- asked her, “Margaret, what do you see yon- ply suffering for Christ. We also suffer der?” She replied, “I see Christ suering in with Christ. Our suering is not salvific the person of one of His saints.” Margaret or mediatorial. We do not add to His sav- knew that Christ would be with her when Suering with Christ ing work. That is all His, and His alone. her turn came and would never leave her But our Savior suered, and we follow in or forsake her. As He did for Stephen, the His footsteps and so suf- glorified Christ would JEREMY WALKER fer together with Him. sustain His suffering Paul would say that “as saint through the trial the suerings of Christ TRUE and then receive her abound in us, so our con- CHRISTIANITY into glory. solation also abounds IS NO EASY SELL. That glory is the ot everything we suer as It lies in those pressures, pains, and perse- through Christ” (2 Cor. inevitable sequel of WE DO NOT CALL Christians is Christian suering. cutions that follow when we cling to the 1:5, NKJV), and that His suering with Christ. N By nature, we are fallen creatures name of and walk in the way of the Lord affliction was for the PEOPLE FIRST TO A Our life is hidden with in a fallen world, subject to sin and its (Acts 14:22). Such trials and tribulations benefit of the saints. CROWN BUT FIRST Christ in God. We are consequences in and around us. Under Paul wanted to know His children, “heirs of in connection with the Savior are honor- TO A CROSS. such circumstances, all suer in measure, able and profitable. Christ “and the power God and fellow heirs and all far less than we deserve. We suf- When the Apostles were beaten and for- of his resurrection, and with Christ, provided fer as sinners and as creatures in a world bidden to speak in the name of Jesus, those may share his suerings, we suer with him in wrecked by sin. Apart from God’s free men “le¦ the presence of the council, re- becoming like him in his death” (Phil. 3:10). order that we may also be glorified togeth- favor, we would face the eternal suer- joicing that they were counted worthy to We do not need to seek suering. If we er” (Rom. 8:17). The Christ who once suf- ings of hell. suer dishonor for the name” (Acts 5:41). are faithful in following Christ, it will fered for sins, and who now enters into our By grace, Christians are no longer what Peter reminded believers that such trials come to us. Christian suering brings suering as His servants, is sympathizing we were by nature. Once dead in trespasses are typical; Christians should “rejoice in- us close to Christ, and it brings Christ with us. Taking up our cross and following and sins, now we are alive together with sofar as you share Christ’s suerings, that close to us. This is part of what it means Him, we shall soon come to be with Him. Christ. We still suer some of the tempo- you may also rejoice and be glad when his when our Lord assured His obedient peo- Our suerings shall then cease. ral consequences even of forgiven sins. We glory is revealed” (1 Peter 4:13). Deserved ple that He would be with them to the True Christianity is no easy sell. We do still face creaturely suerings in a fallen suering as an evildoer ought to be no end of the age (Matt. 28:20), when He not call people first to a crown but first to world. We have been spared the eternal part of Christian experience: “Yet if any- promised that by His Spirit He would be a cross. The path to glory is a path of suf- suerings of the hell we deserve, a pun- one suers as a Christian, let him not be present with them (John 14–16), when fering. Our joyful suering with Christ ishment laid on our Redeemer instead of ashamed, but let him glorify God in that He repeatedly made clear the union and will be swallowed up by glory with Christ us. Cleansed by His blood and raised with name” (1 Peter 4:16). communion that bind Him and His be- still to come. That first moment of resur- Him to newness of life—the life of the age The Apostle Paul first glimpsed this loved saints together. rection life will make the worst that the to come—we live united to Christ by faith. when the risen Jesus confronted him on If we suered apart from Christ, we could world has done fade into insignificance. We have become citizens of heaven, pil- the Damascus road: “Saul, Saul, why are you not bear it. When we suer for Him and Then all present suering with and for grims on our way to the world in which persecuting me?” (Acts 9:4). When Saul as- with Him, our communion with Him means Christ will be seen as worthwhile, for He all suering is forever ended and all is joy saulted the members of his body, our Head that even then we rejoice. Our suering is worthy indeed. and gladness. Now it is our privilege to was Himself assaulted. But the corollary cannot separate us from Him but draws us suer as Christians. is that when the members of the body are closer together. A young Scottish woman     is pastor of Maidenbower Christian suering is distinctive: it arises a«icted, they are not separated from their named Margaret Maitland was drowned for Baptist Church in the United Kingdom. He is author of from our union and association with Christ. Head. Christ is not suering as when He her faith in Christ. Her persecutors bound several books, including Life in Christ.

  O CTOBER     Lord Jesus Christ (Acts 20:28; 1 Peter 1:19). many ways that the bonds of fellowship In Him we have an equal standing (Gal. are established, fed, and strengthened. All    3:26–29) and share in the graces uniquely these take place through the regular, ordi- and divinely bestowed on each member nary, day-by-day lives of Christians walking (Rom. 12:3–8; 1 Cor. 12; Eph. 4:1–16). with one another in faith, hope, and love. It is not for nothing, then, that the Yet, there is likewise a particular empha- church—bought by, cleansed by, and united sis on the gathering on the Lord’s Day and Church Family in the blood of Christ—is o¦en portrayed the weekly rhythm of rest and communion as the family and household of God. The that we experience on that day. The nucle- and Fellowship impulse of Christian communion in the ar family ought to be a place of safety and family of God is that we share in thekoin nia, rest, where burdens are li¦ed and a freedom the participation or fellowship of the Spirit to be open that is rooted in a love for one STEPHEN J. ADAMS of God, which ushers us into a vital com- another brings forth the strength and en- munion with our triune durance to go about our God. Too o¦en, such a daily responsibilities. So, discussion can remain THIS FAMILY too, the gathering of our he westminster confession of discipline take place within the family. A abstract, with little ob- SHARES spiritual family on Sun- Faith is typically associated with similar logic exists for the church, which vious relevance. Yet, far day, the new covenant T clarity and precision regarding sys- likewise is a place of protection and rest, from complicating or GENEROUSLY, Sabbath, the day we tematic and confessional Reformed the- as well as of nurture and discipline, all to distracting from our BEARS EACH mark the defeat of death ology, yet it also provides rich insight as be woven together in love (1 Cor. 13; 16:14; fellowship with one OTHER’S BURDENS, in the resurrection of to the nature of the church body and her 1 Peter 1:22). Where blood relation forms another, this theology Christ Jesus our Lord and DOES GOOD, fellowship. In the chapter “Of the Church,” the initial bond for the earthly family, the enriches and enlivens the unity we have in the the divines, pulling directly from Scripture, blood of Christ by the work of the Spirit it. The New Testament AND ENDURES Spirit of God, is the day describe the church as “the house and fam- forms the bond for Christians of dierent variously describes our WITH LOVE. we are renewed togeth- ily of God” (25.2). In the following chapter, families, ages, ethnicities, and languages fellowship as with the er, by teaching and ad- “Of the Communion of Saints,” the confes- to find a deep and abiding union in and Son (1 Cor. 1:9), the Holy monishment in the gos- sion describes the union and communion through the Lord Jesus Christ. Spirit (2 Cor. 13:14), and the Father and pel of grace as well as by the new familial of believers, which flow from our union The Scripture that undergirds our con- the Son together, which directly grounds bonds, greater than all earthly blood. This with Jesus Christ by the Spirit, as bound fession regarding church family and fel- our fellowship with each other in our fel- family shares generously (Acts 2:42–47), in love and marked by attending obliga- lowship intentionally uses imagery of the lowship with our triune God (1 John 1:3). bears each other’s burdens, does good, en- tions both of a “public and private” matter earthly home and the family to teach us Indeed, if we considered this truth in the dures with love (Gal. 6:2, 10; Eph. 4:2), and and concerned both with “the inward and something of what communion between same manner that the Shema calls us to holds fast to our confession of hope. And outward man” (26.1). The confession pas- Christians ought to look like. Consider, for love and bind ourselves to the Word of in view of this blessed hope, we consider torally takes the theology of Scripture and example, the Shema found in Deuterono- God, at any and every moment of the day how we can stir one another up to love and shows the straightforward application to my 6:4–9, which encapsulates the call to to be pondering it, the fellowship of the good works, gathering together and encour- everyday life in the church. love God and to diligently pass on to our Holy Spirit to which the New Testament aging each other as we eagerly await the Considering the two descriptions of the children all which God has commanded, calls Christians would take on a dierent coming again of our Lord (Heb. 10:25), ever church as a “house” and “family” instructs and the wisdom of Proverbs 1:8–9, which practical import in our lives. mindful that God is faithful, by whom we us on how we ought to think of our fellow- holds out a grace-filled promise to those Whether it is a¦er Lord’s Day worship are called into the fellowship of His Son, ship as Christians. A house is where one who receive the instruction of a godly father when congregants remain in the sanctu- Jesus Christ our Lord (1 Cor. 1:9). lives, a place of protection and rest. Family is and mother. The very idea of blood relation, ary talking at length or the more intimate the complex of social, hereditary, and legal which provides the initial and most basic living room setting of a home Bible study,    is a graduate of Reformation bonds that provide the lifeblood that makes ground of unity and oneness in the natural whether it is the casual poolside chat at a Bible College and Reformed Theological Seminary. He a house a home. A house, then, is the typical family, forms our unity in the church, for youth fellowship or weeping on the shoul- has served in ministry at Saint Andrew’s Chapel in context wherein faithful nurture and loving we are bought with blood—the blood of our der of one walking a path of grief, there are Sanford, Fla., since 2014.

   O CTOBER     In God’s mercy, He warns before He judg- (Prov. 25:2). Our God wants us to think, to es, giving an opportunity for repentance labor diligently in the mines of His Word     (e.g., Josh. 2:10–11; John 3:4). Our present (Prov. 23:12), and to receive the joy of dis- time is a time of warning, when we love covering its treasure (Prov. 2:4). our enemies and call them to faith in Christ (Matt. 5:44). jesus’ view of the ot and ours 3. The Old Testament has a low view of Many of these objections are a problem of Cherishing and Defending women. Actually, the Old Testament has a posture. We stand over the Old Testament, very high view of women, dignifying them condemning it for not meeting ourstandards as fellow image bearers with men (Gen. of what we feel Scripture ought to be. In- the Old Testament 1:27), as vital to God’s plan of redemption stead, we should come humbly, recognizing (3:15), and as heroic in faith and virtue that if we have a problem with the Bible, MATTHEW H. PATTON (Ruth; Esther; Prov. 31:10–31). the problem lies with us and our demands. Perhaps the heart of this objection is that When we let the New Testament shape God gives authority to husbands and fa- our view of the Old, we discover Jesus and thers over women (e.g., Num. 30), which His Apostles saying the Scripture cannot hen you invite folks to din- ment, and that anger is part of His glory. many find oppressive. But this objection be broken (John 10:35) and that the Old ner, there are certain rooms Far from being spiteful and compulsive, actually reflects a problematic view that Testament is all about Christ and His glory W you hope they won’t see be- God is always angry for good reasons. He assumes all authority is exploitative. (Luke 24:25). It has great power to instruct cause there wasn’t enough time to clean hates sin for how it oends His honor. Are 4. The Old Testament is unscientific and us in the love of God and love of neighbor everywhere. Similarly, for many Christians, you angry when people ignore God? Are inaccurate. Many assume that science has (Matt. 22:37–40) and to encourage hope the Old Testament is not a gem to show you angry when the innocent are hurt? decisively proven the Bible wrong. But we (Rom. 15:4; 2 Tim. 3:16). In short, the Old o but a closet of problems that we hope You should be. God is too. must privilege our unerring God over fal- Testament is Christian Scripture, an incom- our unbelieving friends won’t see or ask In the gospel, God’s compassion and His lible humans. What is more, we must not parable treasure for showing us Christ’s us about. But what if the Old Testament is righteous anger for our sins meet, for in assume that the Bible always relates facts glory and for conforming us to His image. actually one of our greatest treasures? What God’s compassion He put forth His Son to about nature in the same manner required by Indeed, it is part one of the great, epic story if some of its most problematic parts are bear the wrath that our sins deserved (Gal. our modern conventions. The Bible speaks of redemption that climaxes in Jesus. Far actually part of its glory? In this article, we 3:13). No wrath of God, no gospel. poetically of the “windows of heaven” and from being irrelevant, the Old Testament will step through several objections to the 2. The Old Testament encourages hatred the “pillars of the earth” (Gen. 7:11; 1 Sam. gives us the key for knowing Jesus, our Old Testament and show how these issues toward enemies. What about the destruc- 2:8), not as misleading “primitive” talk but King, our Prophet, our Priest—categories actually point us to the glory of Christ. tion of the Canaanites under Joshua? What as glorious ways of revealing the beauty we wouldn’t understand if it weren’t for about the spiteful prayers against enemies and stability of God’s creation. Also, the the Old Testament. common objections to the ot in the Psalms (e.g., Ps. 139:19–22)? These Bible does not promise to answer all our We haven’t answered all the objections. 1. The God of the Old Testament is always can be troubling texts for us. scientific questions—only the questions But if we come trusting that God is good angry and spiteful. This objection is based Yet, these texts show that God’s glory God wants to answer (Deut. 29:29). Many and He does good (Ps. 119:68), and if we on ignorance. In Exodus 34:6–7, the Lord matters more than anything else. Those problems concerning the accuracy of the come expecting great treasure in the Old describes Himself as “merciful and gracious, who defy God must be judged, and God Bible disappear when we read it humbly Testament, then we will have the right slow to anger, and abounding in steadfast used Israel as an agent of His justice against on its own terms. posture for finding answers. Rather than love and faithfulness” (a text echoed re- the Canaanites. If these texts oend us, the 5. The Old Testament is hard work. A float- as a messy closet we hope our guests won’t peatedly in the Old Testament). When pro- NT must oend us even more. Revelation ing ax head. A basket with a woman inside, see, we should instead think of the Old voked by His people’s sin, the keyword that depicts perfected saints praying for judg- flying to Shinar. A donkey that talks. So Testament as a wise, aged relative whom keeps emerging is God’s compassion (Neh. ment (Rev. 6:10) and Jesus leading a more much of the Old Testament is obscure and we hope our guests will have the privilege 9:17, 19, 27, etc.). Some of the most soaring severe conquest than Joshua when He re- requires a lot of eort to understand. Is of getting to know. celebrations of God’s love are found in the turns in glory (Rev. 19:11–21). These Old the Old Testament really worth the work? Old Testament (e.g., Ps. 103). Testament texts, far from being outdated, The Old Testament responds that it is       is pastor of Covenant But God is o¦en angry in the Old Testa- actually point forward to the final judgment. the glory of kings to search out His wisdom Presbyterian Church in Vandalia, Ohio.

   O CTOBER     A Daily Destination for Growing Christians

God calls us to be transformed by the renewing of our minds, and every day, growing Christians around the world look to Renewing Your Mind as their source for accessible, in-depth Bible teaching. Messages from R.C. Sproul and other trusted pastors and theologians help you deepen your understanding of God’s Word and live faithfully for His glory. Visit RenewingYourMind.org for today’s broadcast and resource offer.

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RenewingYourMind.org checkout lane. She’s scared, ashamed, over- are. Thankfully, in the end, the church whelmed, and under enormous pressure. graciously came alongside her emotion-   She had plans for her life, and getting preg- ally and materially, helping her make the nant was not one of them. Now, all she can next right decision. Years later, I met this think about is how to undo what she’s done. mother and her son, and I still marvel at Does she want an abortion? Not like she how her testimony truly reflects the grace wants a new handbag or chocolate cake. of God in her life. Instead, like a trapped animal that is willing In order to eectively help women who Abortion: Ministering to to gnaw o its leg to escape, she is thinking are considering abortion, we must be clothed of getting out of her predicament by an act in the humility of Christ, love, genuineness, Mother, Child, and Family of violence and self-preservation. Seeking and empathy. When we meet people whose an abortion is o¦en born of desperation, circumstances are dierent from our own—

ANDREA KRAZEISE desperation that invites her to think an people with big problems that o¦en have no even greater sin is the only answer. ready or easy fix; people with broken families As those who bear the name of Christ torn apart by drugs, alcohol, violence, and and are His ambassadors to the world, we poverty—it’s can be easy to feel that we are orty-seven years ago, when Roe church to “be prepared” when confronted have the opportunity to slow down an emo- better than they are and to look down at the v. Wade enshrined the legal right with a woman in a crisis pregnancy. We tionally charged decision and shed light choices they have made, forgetting that we F to abortion nationwide, a mission can’t just hand her a Bible tract, present- on life-giving options. This is our chance “all have sinned and fall short of the glory field was created in every town of Amer- ing her with deep spiritual truth that she to show her the great care and compassion of God” (Rom. 3:23). To love well a woman ica wherein Christians are called to take isn’t ready to hear. Done without grace, of our loving heavenly Father. who is considering abortion, we meet her a stand to protect the unborn. Since then, this merely feeds her fears of judgment LifeWay Research reported in 2015 that 36 with the compassion of Christ, knowing that pro-life groups have worked tirelessly in and condemnation. We must listen and percent of postabortive women attended a in order to save the baby, we must minister the political and legislative arena to outlaw understand the heart of a mother facing Christian church once a month or more. This to her heart and pray that in our loving her, abortion. But though we long to see Roe v. a crisis pregnancy, realizing that in order statistic reminds me of what an abortionist she will grow to love her baby. Wade overturned, just being against abor- to share the good news of Jesus, we need once said a¦er being invited to repent of his Abortion devastates everyone it touch- tion is not enough to address the problem to take time to understand her. If we want evil acts: “I’ll consider coming to church with es—baby, mother, the extended family, and of abortion. In order for the church to see what matters to us to matter to her, then you when the church stops coming to me.” even the church. Those who have had an babies saved from abortion, it is paramount what matters to her must first matter to If our desire is to save babies from abortion, abortion (including one out of four profess- that we put love into action by minister- us. In Philippians 2:5–11, we read about a good place to start is in our churches. ing Christians—men and women) o¦en ing to the physical and spiritual needs of Christ’s humbling Himself by taking on I once received a call from a church sec- suer alone. They are in need of a place to women facing an unplanned pregnancy. the form of a servant. We are called to im- retary asking if we could help a pregnant take their shame, guilt, and regret. We can Twenty years ago, God called me to take itate Him in humility and service. When single member with material needs. I said extend Christ’s love to the wounded among an active part in pro-life ministry as the di- it comes to a woman who is facing a crisis that we could, sharing that what the mother us—those deciding what to do about a cri- rector of a crisis pregnancy center. Every pregnancy, this o¦en entails gently and re- really needs is for her church family to rally sis pregnancy and those who have already day, young women walk through our doors spectfully entering her world, feeling her around her and her unborn baby. Slightly aborted—with the redeeming forgiveness filled with fear and confusion, thinking, “I desperation, and validating her struggle, embarrassed, the secretary said the pastor that awaits them at the cross. Putting love might be pregnant, and I don’t know what being careful not to aim merely to “fix” her. had forbidden the ladies in the church from into action is rarely easy. It is messy, o¦en to do.” My prayer is always that we would Who is this woman considering abor- throwing a baby shower, as it would give inconvenient, and costly. Yet, it is what we love them well and would see each meet- tion? We may perceive her to be a proud the impression that the church condoned are called to do as servants of Christ. Let us ing as a divine appointment with a woman marching feminist exercising her reproduc- premarital sex. While we must not condone not grow weary in doing good, and let us whom we may ultimately point to Christ. tive rights, but this does not represent the premarital sex, we absolutely must celebrate continue to display the love of Christ. Scripture tells us to be “prepared to make majority of women who are considering the glorious gi¦ of human life. Stories like a defense to anyone who asks [us] for a rea- abortion. She may be someone we already this one demonstrate why many Christian       is founder and executive director son for the hope that is in [us]” (1 Peter 3:15). know—our daughter, granddaughter, the women feel that they are under more pres- of The Pregnancy Center of Sanford and Oviedo, Fla., I’ve o¦en pondered what it looks like for the girl in our youth group, the cashier in our sure to abort than non-Christian women and author of He Came Back for Me.

   O CTOBER     GOD IS HOLY. is using you to renew minds and transform and minds renew to you using is Ministry Partners. Every month, the Lord the month, Every Partners. Ministry Thank you to each and every one of our of one every and each to you Thank lives in the knowledge of His holiness. His of knowledge the in lives LIGONIER.ORG/PARTNER

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