Called to Bear Witness for the Truth

Photo credit: Metro Praise International Church

The apostle Paul says that the church of the living God is the pillar and foundation of the truth (1 Tim. 3:15). What he meant to say is that the church is the instituted organism called and equipped to uphold and proclaim the truth in this world of lies, illusions, and delusions.

As Christ's church we preach the truth. As members of the His church we testify to the truth, defend it, support those who proclaim it and seek to live it out in our daily lives.

But what is this truth we’re called to proclaim and guard? What kind of teachings should be our forte? It should be the apostolic teaching which centers on the gospel, the good news of salvation in and through our Lord Jesus Christ.

After testifying that the church is the pillar and foundation of the truth, Paul goes on to say, “Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory” (1 Tim. 3:16).

In this verse, we have what scholars call an early Christian creed that contains the gospel in a nutshell. It’s not the whole apostolic doctrine but a good summary of what they proclaimed. This summary is about Jesus Christ and it contains six truths about Him. (By the way, Paul emphasizes the person and work of Christ a lot in 1 and 2 Timothy. It's probably because it was the doctrine under great attack in the church of Ephesus).

Notice in 1 Timothy 3:16 that what is about to be said is “the mystery of godliness” which is great and is commonly confessed. “Great indeed, we confess, is the mystery of godliness” as the other version says. In other words, it's a common creed of the early believers. Every point of this creed is indeed true!

It is called “the mystery of godliness” not because it is something that is puzzling that no one knows or understands it. Rather, it really means something that was once hidden and has now been revealed. The question is not “What is this mystery?” but “Who is this mystery?” Verse 16 tells us that it is Jesus Christ, the true revelation of godliness – and He has been revealed to us in the pages of the Scripture.

Paul tackles six things here that are at the center of the Christian faith. Briefly let's take a look at these truths.

First, Jesus Christ was manifested in the flesh. Many cults and world religions challenge the basic tenets of Christianity, including the incarnation of Jesus Christ. But what a remarkable fact that Jesus Christ is the living, eternal God in human flesh. The Word of God became flesh and dwelt among us!

Second, Jesus Christ was vindicated in the Spirit. It means His resurrection. The ultimate vindication of Jesus took place when He was raised from the dead by the Spirit of God (Rom.1:4). It could also mean that Jesus was vindicated in His spirit. In other words, although He was fully man, He was sinless and perfect (Heb.4:15).

Third, Jesus was seen by angels. Throughout His earthly ministry, angels ministered to Him. They announced His birth. They ministered to Him during His temptation in the wilderness and they strengthened Him in Gethsemane. They also observed him during His death and resurrection. After He was put in a tomb, the angels rolled way the stone at the door of His tomb and they announced His resurrection and ascension. Angels were involved in His earthly ministry from beginning to end. This statement could even have in mind the worship given to the ascended Christ by angels in heaven.

Fourth, Jesus was proclaimed among the nations. After His resurrection, Jesus commissioned His disciples to go and make disciples of all nations. He commanded them to proclaim the message of His salvation to every tribe, nation and tongue. This is taking place. The gospel is being preached all over the world. This is our calling as the church and we fulfill our identity as “pillar and foundation of truth” as we do our share in making disciples from every nation, calling everyone to bow down before King Jesus, and teaching those who would heed the call to obey all the commandments of our Lord Jesus Christ.

Fifth, Jesus was believed on in the world. At the first public preaching of the gospel of Christ after the pouring out of the Spirit to the first disciples, 3,000 people believed and were saved. In the days that followed, thousands more believed. The gospel was spreading and God has ordained that everyone who believed in Jesus Christ will be saved. We proclaim faith in the person and work of Jesus Christ as the only means by which man can be saved. Not by good works or faith plus good works. Salvation by grace through faith in Jesus Christ alone is our message.

Sixth, Jesus was taken up in glory. This refers to the bodily ascension of the risen Christ. It shows that God was satisfied with His atoning work. Hebrews 1:3 says, “After making purification for sins, he sat down at the right hand of the Majesty on high.” Now He is at the right hand of the Father, with all authority in heaven and earth. And that authority He shares with the church by His Spirit.

This is the gospel in a nutshell. God in Jesus Christ became man. He died for our sins, triumphed over death, was honored by angels and feared by demons, and ascended into glory. This message has been preached all over the world and many have believed and been saved and empowered to live in holy obedience and service to Jesus Christ.

As believers in this day and age, you and I are proofs that Jesus is believed on in the world. That is why we ought to take the church seriously, to be strong in our proclamation of Jesus Christ, who is “the way, the truth, and the life.”

God's church is the chosen instrument to proclaim the saving truth of Christ. This is our identity. So let us consider seriously that as Christians, as people called and redeemed by God through faith in Christ, you and I are members of that institution that is the pillar and foundation of the truth. That’s our identity in Christ. And we ought to live accordingly by the power of the Spirit who is in us to bear witness for this truth.

Love and Respect in Marriage

(A message at Nexon and Charibelle Laborte's wedding based on Ephesians 5:31-33)

For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. ~ Ephesians 5:31-33

I like pictures. They help me understand and see better big and complicated things. Pictures especially help us focus on something it portrays. And marriage is like that. Marriage is a picture – a picture of a relationship. And that relationship is between Christ and the church – His body, His people whom He bought back from sin and death by His death. The church is the bride of Christ which He loves so much and for which He willingly gave himself up.

The church is composed of people whom Christ loves and owns as His. He gathers them from all nations of the world, provides for them and protects them. The apostle Paul says that Christ did all of this for His church “[t]hat he might sanctify and cleanse her with the washing of water by the word, that he might present her to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish”(Ephesians 5:26-27).

And in response to that love and care that Christ shows to His church, the church as His bride is called to submit to Christ and to respect Christ. This really life is all about as Christians, as people belonging to the Lord Jesus.

And marriage is supposed to portray this relationship of Christ and the church. Marriage is to picture the unity and inseparability of Christ and the church. This kind of unity is so emphasized in the Scripture in such a way that whoever persecutes or hates the church is really persecuting Christ.

Before his conversion Paul thought that in persecuting the church he was doing God a favor. But when Christ confronted him on the road to Damascus, Christ told him that he was not just persecuting the church but the risen Christ who is the head and husband of the church (Acts 9:4-5).

What this all mean is that, our marriages, including Nexon’s and Charibelle’s, are pictures intended to show the unity, the oneness of Christ and the church. Nexon and Charibelle, this is very important.

Now not all pictures of course are the same. There are some pictures that portray the subjects very clearly, and they usually end up being posted in our Facebook account. And there are also pictures that are blurry and looking at them just gives us pain in our eyes.

It’s the same thing with marriage. There are some marriages that really portray and testify to the unity and harmony of Christ and the church. And of course there are marriages that are not so good in portraying the loveliness of Christ and His church.

I’d like to dwell on how to beautify our marriages in such a way that God, the author and sustainer of marriage, will be pleased and glorified. And I’d like to do that by looking at the essential responsibility of the husband and the wife in marriage.

In summarizing the responsibility of the husband as the head of the marriage relationship and as the Christ-figure in marriage, the apostle Paul says that husbands is to LOVE his wife as himself. Love is the overarching responsibility of the husband to his wife (v.33).

The wife’s basic responsibility to her husband, however, is RESPECT or reverence. So love and respect summarize the husband-wife responsibility in marriage. The husband loves his wife as Christ loves the church; the wife respects her husband as the church does to Christ.

From this we discern that wives need love from their husband, and husbands need respect from their wives. When husbands faithfully love their wives, they are doing their God-given responsibility and God is pleased. And when wives are respecting their husbands, they are doing their God-given duty and are glorifying God.

When wives are well loved, they usually respect their husband more and more. When husbands are well respected, they usually love their wives and care for their wives more and more. Lack of love and respect in marriage, of course, leads to disaster and many troubles.

So how does this ‘love and respect’ model portray Christ and the church in practical terms?

Let me suggest a few steps. I would like to begin by addressing Nexon, and all the husbands here. First, Nexon, to show your love to Charibelle, as Christ loves the church, you should aim to be close to her. She should feel close to you. You do this my holding her hand, hugging or kissing her, and being affectionate and loving to her without sexual intention.

Second, not only your closeness expresses your love to Charibelle, but also your openness. When you share your feelings to her and not being shy or afraid to tell her your concerns and problems, she will feel loved. Also if you talk to her without harshness or grunting she will really feel that you love her.

Third, let me suggest that when there’s some misunderstanding between the two of you, you be the first to go to her and settle the matter and make peace with her. Don’t be afraid to admit that you are wrong. Although it’s hard for us to do, yet that’s one of the ways wives are feel loved, when we husbands apologize and sincerely tell our wives, “I’m sorry.” Keep your relationship with Charibelle up to date. Try to resolve conflicts in a godly way and don’t forget to pray together after a hurtful time, after you resolved your conflict. Wives would love to see their husbands leading them in prayer.

Fourth, show your love to Charibelle by showing her and telling her that you are loyal to her. Guard your eyes and your mind. Don’t look at other women lustfully. Let her be the only person who satisfies your eyes and mind and heart. Also, try to speak only positive things about her before her family and friends. Keep your promise and vow to her today until death.

There are many other things I could share, but I’d like to turn to Charibelle now (and to all the wives here). How do you show respect to Nexon in a way that is pleasing to God?

First, don’t forget to appreciate his desire to work and to achieve. Husbands feel respected when their wives says thanks to them for going to work every day for their wife and family. When wives cheers their husbands successes, whether in their career or in business or sports, husbands are happy. Ask Nexon what’s his dream and see how you can support his dream.

Second, don’t forget to express your appreciation to Nexon his role as the leader of your marriage and family. Tell him that you are deeply touched by the thought that he’s willing to die for you, as Christ was willing to die, and has really died for His bride, the church. Husbands are happy when they are praised for their commitment to provide and protect for their wives and families.

Third, appreciate his perspectives and insights in life. Don’t try to oppose his point of view right away without trying to understand it. Husbands really feel respected when their wives thank them for the advice and knowledge they share with their wives. Husbands like to fix things in the house and when their wives applaud them of their work and the solution they provided, they feel respected. Husbands are solution-oriented. When you share them your problem, they are thinking right away for the solution. I know wives wanted to be listened to first, but keep your words to the minimum when you’re sharing to your husband. Reserve the longer version of your story to your girl friends. They can bear your long stories more than your husband.

Fourth and finally, husbands feel respect when you appreciate and meet their sexual passions and desire. Wives, if you really want to show your respect to your husband, try to initiate periodically and try to respond more often to your husband’s initiative. And please don’t put to shame your husband when he’s acknowledging to you his sexual temptation. Help him overcome them by praying for him and responding to him more often than you want to.

I know there are many other healthy and practical steps that we could talk about. But before I bore you or make you feel guilty with all these suggestions let me end with this challenge.

You and I know that this ideal in marriage is not easily achieved. Certainly the basic hindrance to the achievement of healthy and strong Christian marriages is our sinfulness, especially our selfishness.

So if you desire to build and experience a strong and healthy marriages and family, you need to ask the grace of God and always come to Jesus Christ. Not just now, but always. Christ alone breaks down barriers and hindrances. He alone reconciles you and me with God so that we become part of God’s people. He alone reconciles us with one another. He alone cleanses us from our sin. He alone gives us the Holy Spirit who produces in us the fruit of love, peace, patience, kindness, gentleness and self-control. Christ alone gives you, Charibelle, the Holy Spirit, who enables you to respect Nexon. And He alone gives you, Nexon, the Holy Spirit, who enables you to truly love Charibelle just as Christ loves the Church.

When both husband and wife faithfully fulfill their responsibilities in marriage according to God’s Word, marriage may not be perfect, yet it would be more enjoyable. It would be more satisfying and God-glorifying! God bless you and your marriage, Nexon and Charibelle, and all the couples who are here today!

Becoming Conversant with the Emerging Church: A Book Review

(Here's my review of D.A. Carson's Becoming Conversant with the Emerging Church)

D.A. Carson begins his book with a broad-stroke survey of the divergent Emerging Church movement, using the stories and writings of the movement's prominent leaders including Spencer Burke, Chris Seay, and Brian McLaren. I was not familiar with the whole emerging church movement until I've read and reviewed Brian McLaren's A Generous Orthodoxy. So Carson's brief introduction on the emergence of the Emerging Church has clarified a lot about it.

Carson is especially helpful in understanding this movement when he summarizes his investigation by comparing and contrasting it with the 16th century Protestant Reformation. He says, “To grasp it [the Emerging Church] succinctly, it is worth comparing the emerging church movement with the Reformation, which was, after all, another movement that claimed it wanted to reform the church. What drove the Reformation was the conviction, among all its leaders, that the Roman Catholic Church had departed from Scripture and had introduced theology and practices that were inimical to genuine Christian faith” (42).

Carson's point is that the Emerging Church, like the Reformation, wanted things in the church to change. But unlike the leaders of this new movement, the Reformers cried for change “not because they perceived that new developments had taken place in the culture so that the church was called to adapt its approach to the new cultural profile, but because they perceived that new theology and practices had developed in the church that contravened Scripture, and therefore that things needed to be reformed by the Word of God.

By contrast, although the emerging church movement challenges, on biblical grounds, some of the beliefs and practices of evangelicalism, by and large it insists it is preserving traditional confessionalism but changing the emphases because the culture has changed, and so inevitably those who are culturally sensitive see things in a fresh perspective” (42).

Thus, according to Carson, at the heart of the emerging church movement “lies the conviction that changes in the culture signal that a new church is 'emerging.' Christian leaders must therefore adapt to this emerging church. Those who fail to do so are blind to the cultural accretions that hide the gospel behind forms of thought and modes of expression that no longer communicate with the new generation, the emerging generation”(12).

One can therefore say that the movement's battle cry is not really a return to the Scripture but a reinterpretation of the Scripture or a reformulation of Scriptural truth to conform to the demands of the culture. Having read McLaren, I believe Carson is dead right in describing the movement as such.

Dr. Carson then ventures on exploring the strength of the emerging church in Chapter 2. He identifies five good characteristics of the movement, namely: (1) it honestly tries to read the culture and respond accordingly (45-49); (2) it emphasizes authenticity both in faith and practice (49-51); (3) it recognizes the church's socio-cultural location (51-52); (4) it is interested in evangelizing people who are usually neglected by the church (52-54); and (5) it also tries to connect with the past and other Christian traditions (54-55). Here Carson is grateful for these good qualities that the emerging church seems to demonstrate. His concluding example, though not part of the emerging church, yet “it displays all the strengths of the emerging church movement while avoiding most of its weakness” (56), is focused on Redeemer Presbyterian Church in New York City, pastored by Tim Keller of the PCA. I think it is important to point out that a real confessionally Reformed church can be, and must be, culturally relevant without resorting to the emerging church's compromises.

In Chapter 3, the author reflects on the weaknesses of the movement, quoting and examining the core thoughts of some Emergent leaders. Dr. Carson, while commending the inquisitive minds of its leaders, also criticizes their reductionistic and manipulative analysis of the contemporary culture and Christianity. Carson has observed that “[s]ome discussion within the emerging movement is more sophisticated and introduces a few of the contemporary strategic thinkers in the broader marketplace of ideas” (84). He then concludes that “apart from occasional concessions, the rhetoric of these discussions is almost always over the top: the church must adapt to the postmodern world or it will die; unless we get on board with the direction of the emerging church movement, we are probably out-of-date modernists and absolutists to boot - all set forth in absolutist terms"(84).

This overgeneralization among postmodern emerging leaders regarding the future of the church “seems to spring,” says Carson, “from the mistaken assumption that most traditional evangelicalism is just like the conservative churches from which they came. That betrays the narrowness of many of their backgrounds and helps to explain why their rhetoric and appeals to postmodern sensitivity so absolutist: this is the language and rhetoric on which they were weaned “ (86).

The next chapter deals with Carson's own reflective analysis on postmodernism itself. I admit this chapter is not easily digestable to the mind, not to mention the longest. However it is also the most helpful in understanding the development and

challenges of postmodernism, and it complements with Dr. David Wells's analysis in his book Above All Earthly Pow'rs. Here Dr. Carson defines and contrasts the epistemologies of premodernism, modernism, and postmodernism. He points out that premodern epistemology states that "knowledge depends on revelation - i.e., on God disclosing some part of what he knows, however that revelation is accomplished" (88).

On the other hand, modern epistemology, "a label commonly applied to the epistemology of the Western world from about the beginning of the seventeenth century until a few decades ago" (92), begins with man instead of God and claims that the right foundation plus the correct method would invariable yield objective truth (92-95). Postmodern epistemology, like that of modernism, begins with the finite "I," but draws very different conclusions. It is "passionately anti-foundationalist," meaning that "there is no ultimate fulcrum on which the levers of knowledge can rest" (97) and it "insists that there are many methods [of knowing], all of which produce distinguishable results and none of which is any more or less `true' than the results produced by the other methods" (97). "Objective knowledge is neither attainable nor desirable" and under this regime, truth "cannot partake of 'ahistorical universality'" (97). With postmodernism come several correlatives (syncretism, secularization, biblical illiteracy, ill-defined spirituality, and globalization) and entailments (98-102).

Carson then discusses both strengths and weaknesses in postmodern epistemology, and helpfully distinguishes between what he calls hard and soft postmodernism. Hard postmodernism concludes that "human beings cannot have objective knowledge about anything" (105), while soft postmodernism, admitting that human knowledge is necessarily perspectival, still insists that "we can in measure approach the truth in some objective sense" (105-106). The appropriate place of "critical realism" (110-111) needs to be recognized and new models for helping us think explored (116-122).

Chapter 5 is Carson's most detailed critique of the emerging church movement itself. His five criticisms of it relate to the movement's handling of truth-related issues, which are: (1) failure to come to terms with the importance of non-omniscient truth-claims (126-132); (2) failure to face the tough questions especially if they are truth related (132-138); (3) failure to use Scripture as the norming norm over against an eclectic appeal to tradition (139-146); (4) failure to handle "becoming" and "belonging" tensions in a biblically faithful way (146-155); and (5) failure to handle facts, both exegetical and historical in a responsible way (155-156).

Three other chapters contain Carson's critique of the thoughts of Brian MacLaren and Steve Chalke (Chapter 6) and exposition of biblical passages to help readers in evaluating postmodernism and the emergent church (Chapter 7 & 8).

Overall. D.A. Carson has presented a carefully written exposition and analysis of the emerging church, in its postmodernistic expression, which is not only critical but also appreciative. Right from the beginning, he says, “[w]henever a Christian movement comes along that presents itself as reformist it should not be summarily dismissed. Even if one ultimately decides that the movement embraces some worrying weaknesses, it may also have some important things to say that the rest of the Christian world needs to hear" (10).

Dr. Carson, in my evaluation, has indeed succeeded in both “conversing” with the basic things the emerging church leaders are saying, and bringing Scripture to bear on their alarming weaknesses.

My Prayer-Wish for 2012

~ That God’s name be honored more and more by all professing Christians.

~ That more Christians would truly seek God’s kingdom first than their own personal advancement and fame.

~ That members of the Church of Jesus Christ would truly demonstrate to the world that they belong to God by loving one another in the truth.

~ That the Lord would continually meet the needs of His people that they might be able to faithfully fulfill the Great Commission.

~ That believers would learn to humble themselves before God and seek His forgiveness and the forgiveness of those whom they have offended.

~ That by His Spirit, Christ would lead His Church to daily overcome worldliness, temptation and sinful desires.

~ That true followers of Christ Jesus would live their lives in light of the return of our great God and Savior Jesus Christ.

The Lord's Lovingkindness

In Psalm 33:5b, the psalmist continues to remind the congregation that God is not only truthful in His word and faithful in His works, not only that He delights in justice and righteousness, but also that ‘the earth is full of His unfailing love.’ The word unfailing love in the original language is the same as lovingkindness or steadfast love in other translations. Lovingkindness is a concrete manifestation of God’s goodness.

The idea of God’s lovingkindness in this verse is that of a general favor toward all the earth. But lovingkindness is commonly used to refer to God’s special favor toward His own chosen people. This is especially clear in v. 12 where God pronounces blessing upon Israel, His chosen people, whom God has called to be a royal priesthood, a chosen nation, a people belonging to Him.

As God's new covenant people, God’s blessing and special favor rest upon us, the church, through Jesus Christ. As such, God has called us out of the kingdom of darkness into His marvelous kingdom of light. For what purpose? Peter says that God has blessed us ‘that [we] may declare the praises of him who called [us].’ God’s lovingkindness is upon you and me that we may go and proclaim to the world God’s work of salvation. He has called us to serve Him as salt and light of this world. He chose us that we may live as strangers and aliens in this world on our way to the heavenly kingdom.

But as we do, God exhorts us to abstain from sinful desires that endanger our souls. He commands us to live such good and holy lives among the pagans that though they may accuse us of doing wrong, they may see our good deeds and glorify God in the end. Such is our calling as God’s chosen people.

While the Lord looks down and sees all mankind, His eyes are especially on those whose hope is in His unfailing love. Verse 19 tells us the reason why God does this to you and me. The verse says, ‘to deliver them from death and keep them alive in famine.’ No wonder that at the end of this psalm God’s covenant people invoke God’s lovingkindness to rest upon them as they put their hope in Him.

God’s steadfast love is expressed in His acts of grace, patience and forgiveness to those who trust and fear Him. Because of His tender mercies, we are not consumed in the holy presence of God. The bestowal of His lovingkindness to us leads us to repentance.

Not only that, God’s steadfast love also carries us through even in our failures for ‘if we are faithless, He remains faithful’ (2 Tim 2:13). It is God’s enduring principle at work in our life even when all hopes seem to fade and the present seems so bleak for ‘His lovingkindness endures forever’ (Psalm 136).

I remember, when prophet Jeremiah was in the midst of destruction and turmoil, he finds hope and comfort in God’s unfailing love. Because of God’s tender mercies he was able to sing a new song of praise to God saying, “The steadfast love of the Lord never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness” (Lam 3:22-23).

Be at peace, children of God, for the Lord is with you. In this world you may go through all kinds of trials because of your faith in God. You may be going through a difficult situation in your work, in your marriage, or in your relationship with your children. Maybe you are having personal issues and troubles that keep on bothering you. God’s abiding love in Christ remains in you through His Spirit. You can therefore lift your hearts to God in joyful adoration for He alone deserves your praise and thanksgiving.

You have a truthful and faithful God who keeps His promises. You have a righteous and just Redeemer and Lord who saves you and forgives all your sins. And you have a loving God who will enable you to persevere to the end. Lay down your burdens to Him. Cast your sorrows upon Him for He cares for you. And together let us join our voices to sing the glories of this God whom we worship and praise.

THE CHURCH AS THE PILLAR AND FOUNDATION OF TRUTH

Another meditation on 1 Timothy 3:15-16

The Apostle Paul says, “I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and [foundation] of the truth.” After saying that the church is the household of God and of the living God, Paul concludes that the church is the pillar and foundation of the truth.

You know what, right at the heart of Ephesus was the place of the temple to the goddess Artemis (or Diana), which was one of the seven wonders of the ancient world (cf. Acts 19:26-27). It had 127 pillars around it. Each pillar, about 18 meters tall, was a gift of a king. All of them were made of marble, and some were covered with jewels and overlaid with gold. The function of the pillars was not just decoration but also to hold up the immense roof.

Most probably Paul is alluding to these pillars of Artemis' temple when he says that the church is the pillar and foundation which holds up God’s truth. Let's deal with this, by noting first of all what this description of the church cannot mean.

The church as the pillar of truth cannot mean that the church creates truth. The church is a gathering of people called and saved by God out of the world. Even though saved, the people of God do not have the power or authority to create truth. So we do not create or produce the truth; we hear it, and by the Spirit's power we obey it, defend it and preach it. The church is “the pillar and foundation of the truth” not in the production of truth, but in the proclamation and presentation of truth.

The expression “pillar and foundation” is also suggestive of strength – and the Lord's church, as it ought to be, should be strong in the presentation and proclamation of truth. No institution; no group of people should be stronger than the church in the matter of proclaiming and presenting the truth.

And what is this truth? Or better, who is this truth? No other than our Lord Jesus Christ who said, “I am the way, THE TRUTH, and the life.” He is the Lord of the church and the head of the church, as Paul says in his letter to the Ephesians.

As God's church you vigorously preach the truth, especially in this pulpit. You preach Jesus Christ and him crucified. As members of the Lord's church you also proclaim the truth, defend it, and support those who proclaim it ... You proclaim the truth as you teach the truth in your respective home, in the Bible study and Sunday school classes, and as you worship according to the truth. There is this strength so significant and intense, it can be said the church is the “Pillar and Foundation” of the truth.

Every church, Paul is saying, is responsible to support and bolster up the teaching that has been delivered to us. Every church is to be a strong bulwark of the gospel against the assaults of false teachers. And Timothy was dealing some of these false teachers in the Ephesian church.

It has been observed that Christian doctrines are not very popular in many churches these days. But Bible doctrines are what we as the church are called to proclaim and defend. It’s the deposit that’s been given to us for safeguarding.

John MacArthur writes, “Churches that tamper with, misrepresent, depreciate, relegate to secondary place, or abandon biblical truth destroy their only reason for existing and experience impotence and judgment.”

And what is the truth we’re called to proclaim and guard? What should be our focus? Nothing but the apostolic doctrine – the gospel of our Lord Jesus Christ.

In verse 16, we have what scholars call an early Christian creed or hymn that contains the gospel in a nutshell. It’s not the whole gospel but it tells us who Jesus Christ is. It contains six truths about Jesus Christ.

By the way, Paul emphasizes the person and work of Christ a lot in 1 and 2 Timothy. You know why? Probably because it was a doctrine under great attack.

You’ll notice in verse 16 that what is about to be said is “the mystery of godliness” which is great and is commonly confessed. “Great indeed, we confess, is the mystery of godliness...” In other words, it's a common creed, a common confession of faith, of the early believers. Every point of this creed is true. They’re beyond dispute.

It is called “the mystery of godliness” not because it is something that is mysterious in the sense that no one knows it or understands it or because it is mystical. Rather, it really means something that was once hidden and has now been revealed. And the question is not “what is this mystery?” but “WHO is this mystery?” Verse 16 tells us that it is Jesus Christ, the true revelation of godliness – and He has been revealed to us in the pages of the Holy Scripture.

THE CHURCH AS THE HOUSEHOLD OF GOD

A meditation on 1 Timothy 3:14-15a

In establishing a new congregation that is Biblical, you need a manual on how to start and nurture a church. I tell you there are books on church planting out there but none of those is as comprehensive and Scriptural compared with the letters of Paul to Timothy and Titus. So if you want to start right on target, these letters serve as faithful guide or manual on church planting.

These letters of Paul tell us not so much on what kind of strategies work. But they help in selecting the right leaders who would serve as officers of the church and in teaching the people the things they ought to know and the things they ought to do in the church.

When we started the Reformed congregation in Davao City back in 2000, we also didn’t know what to do. Thank God that we have His Word to guide us, especially the three letters of Paul to his young fellow ministers who served as pastors in two new different congregations. These letters, known as Pastoral Epistles, served as manual for new inexperienced leaders in fulfilling their task of setting the new congregation in order.

1 Timothy is especially relevant because Paul wrote this letter to a young and less experienced co-worker whom he left in Ephesus with a mandate to promote order to the Ephesian church. Though the circumstances surrounding the letter were different from the situation we are in, the instructions of Paul here are very insightful and relevant to us. We can learn from these epistles what the church is and how church people should conduct themselves.

The verses we're focusing on is considered by some scholars to be the very heart of this letter. So as we look at these verses, we're right at the center of this epistle. What Paul writes in this letter are basic teachings on the doctrine and life of the church. We need to be reminded with these essential things ourselves.

In this section, Paul particularly reminds Timothy why believers ought to behave in a certain way in the church. He tells us that our conduct ought to match with our identity as the church.

If we have a low view or even a wrong view, of the church, we won't care how people conduct themselves in the church. We won't care about its office-bearers, its worship, or its doctrines. But if you and I have a Scriptural view of the church, as Paul presents here, then we will be very concerned about the conduct of the people and the organization of the church.

So what is the church according to Paul in 1 Timothy 3:14-16? Paul presents three pictures of the church here, and I'd like to unfold these pictures as we try to develop an understanding of why Paul even cares about the church. We are given here three related descriptions. First, the church is the household of God; second, the church is of the living God; and third, the church is the pillar and foundation of the truth.

My focus in this article is to show that the church is THE HOUSEHOLD OF GOD (vv.14-15a).

The church in Ephesus, where Paul left Timothy, was far from being perfect. Not only that, Timothy, the young pastor of the church and Paul's representative, didn't always have the boldness necessary to confront those who needed confronting. There were false teachers within the church. It was far from the place it should have been, and yet it still was the church.

Paul says in vv.14-15a, “I hope to come to you soon, but I am writing you these things so that, if I delay, you may know how one ought to behave in the household of God.” Here we see not only the reason for the letter, but it also gives the theological basis for it. Its basic message is that order is necessary for the church, precisely because of what the church is.

Now I want you to note that Paul is especially thinking of the local assembly of Christians in Ephesus when he uses the word church here. What he says, of course, applies to every Christian church, and in some measure applies to the universal church. But he's especially thinking of the gathered people of God. So God's church is first of all the household of God.

Before we try to understand the meaning of the phrase “household of God” note also what Paul is saying. He says, “I am writing you these things.” What are “these things”? Well, it seems that “these things” could be referring to the things he's just written about in chapter 3, about office bearers of the church, i.e., elders and deacons, and their qualifications (vv.1-13).

However, Paul could also be referring to the entire epistle. And it seems likely that here Paul is speaking of the entire purpose of his letter. And what is that purpose? That you and I will know how to act or behave in the local church. At the heart of Paul's concern in writing about all these things is that the local church would live in light of a wondrous truth.

And what is that truth? He tells you right here in v.15. It is the truth that the local church is the household of God. Now “household” is translated by some Bible versions as being a house, or as referring to a building. That is possible, especially in light of what Paul is about to say about the church being a pillar and foundation (v.15).

In that case, the church is portrayed as the place where the living God dwells. So let us be reminded that every time we gather together for worship, God is among us. That tells us a lot how we should conduct ourselves in the presence of God. I ask you, how would you behave if our president is among us? For sure children would sit straight and listen to him when he speaks. How much more when the King of all kings, is among us! And indeed He is with us, or should we say, we are in His presence in worship. We are in His presence and He speaks to us in His Word. So we better pay attention.

But it seems that the idea of the church as the household of God, that is, as a family of God, is also in mind here, especially that Paul is talking about behavior, which entails relation-ship. So we may say that the church is both the house of God and the household of God.

Do you realize how important it is to bear in mind that we are God's household, that we are His family? Each of us is a member with God's family – children and adult, we are part of God’s family. You and I are God's children by faith in Jesus Christ. And because of that, you and I belong to each other. We need one another as believers. We can't live as “Lone Ranger” Christians. We need one another's encouragement. We need to correct each other and we need to learn to resolve our conflicts together in Christian love. We need to be committed to each other even if sometimes we disagree on certain issue. Commitment to remain faithful to the Lord and each other is necessary as members of God’s household.

So how involved are you in the lives of the other family members? Do you even know their names? How much time do you spend in knowing each other, in praying for one another, in studying the Word together, in serving one another and in praising God together?

God wants you to appreciate the glory of the local fellowship of believers. And so dear brothers and sisters, it's so important that we pause and think. Because in the fellowship of believers, just like in any family, we get irritated with one another and we get irritated about things with our church. And that irritation or frustration with other family members, if not properly dealt with, sidetracks our attention from the essential things that the local church does.

And it causes us to undervalue the glory of what we have together as the assembled saints of God – things like meeting with God, experiencing His presence, giving Him praise, hearing His word, growing in grace under the means of grace together.

Paul is saying we need to appreciate the fellowship and communion of the saints. He is saying that all of “these things,” may they be qualifications of the church leaders or the practical instructions in this letter, won’t make sense, won’t grip our heart until we realize we are the place where God meets. We are the dwelling place, the house and the household of God.

We are God's family. Everywhere Bible-believing and Christ-exalting Christians gather Lord’s Day after Lord’s Day, committed to one another in membership in a local congregation, there God dwells. And Paul wants us to realize that this local church is glorious in ways that we seldom appreciate. But once we do, we learn to live and act as the house and household of God.