Of the State of Man after Death and of the Resurrection of the Dead: An Exposition of the 1689 London Baptist Confession, XXXI

Posted by deangonzales on April 26, 2010
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There is no topic so universally relevant and yet so commonly avoided as death—especially in modern America. Americans are willing to talk about morality, politics, religion, and a host of other hot topics. When it comes to serious reflection upon the significance of death, however, they’re quick to “change the subject.” In fact, most of us spend the majority of our lives in a kind of subconscious denial of the reality of death. But then, as Lorraine Boettner notes,

Suddenly the bottom drops out of our world. Perhaps a mother or father, or some other relative or friend, is taken, leaving an aching void. Many of us have already had that experience. We have watched the changing face and have listened helplessly to the shortening breath. We have spoken or looked the last good-bye, and then, in an instant, the departing one has passed out of sight and out of hearing, into the world of the unknown. The body which, perhaps only yesterday, was so full of life and animation now lies before us an insensate piece of clay. A short time ago the one we loved was here, going about his world or speaking to us; and now, perhaps in one moment, he is gone—gone so very, very far away. What baffling thoughts rush in upon the mind in those moments pressing for an answer! But there is no answer in either reason or experience. The Bible alone has the answer for the thoughts that come with such perplexity and insistence.¹

Sooner or later we must face the inevitable reality of death. And as Mr. Boettner notes, neither human reason nor experience alone can prepare us for life beyond the grave. The Bible alone can provide us the answers we need, and chapter 31 the Confession of Faith gives us a helpful summary of the Bible’s teaching.² Paragraph 1 addresses the intermediate state, and paragraph two the bodily resurrection.

I. The Intermediate State (para. 1)

The term “intermediate” underscores two facts about the condition described in this paragraph: (1) this state immediately follows death, and (2) this state is intermediate not final. Let’s reflect on the teaching of the Confession:

The bodies of men after death return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise [‘the highest heavens,’ WCF], where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledges none.

A. The separation of body and soul at death

According to the first sentence, the immediate destiny of the human body and soul are distinct. As a result of Adam’s sin and God’s curse, the “bodies of men after death return to dust” (Gen. 2:17; 3:19). That is, the human body is subject to decay and decomposition (Acts 13:36; 1 Cor. 15:22). This tragic and unnatural reality has been confirmed by several millennia of human experience. Scripture teaches, however, that human beings are not merely physical but are also spiritual creatures. They consist of body and soul or spirit (Gen. 2:7; James 2:26; Matt. 10:28;  Eccl. 12:7).³ Human “souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them.” Following Scripture, our Confession flatly rejects materialism. Man is much more than just a mass of atoms and electro-chemical impulses. He has an immortal soul. Consequently, human life and death have abiding meaning and value. How we live now has ramifications that last for eternity! Furthermore, human death itself is not a natural process but a penal consequence of sin and judgment of God. Not surprisingly, all men, even unbelievers, fear death (Heb. 2:14) and grieve the loss of loved ones. It is this theological perspective on death that makes Christ’s resurrection and the believer’s future resurrection such good news!

B.  The separation of the righteous and the wicked at death

After death the human soul is immediately translated into God’s presence in order to receive preliminary reward or punishment. This results in a separation between the souls of the righteous and those of the wicked. The Confession describes several facets of the reward awaiting righteous souls. To begin with, they are “made perfect in holiness” (1 Pet. 5:9-10; Heb. 12:22-23).⁴ For the first time in their experience, they will be able to “love [God] with unsinning heart.”⁵ Second, they “are received into paradise” (Luke 23:43; Rev. 2:7), which the Apostle Paul identifies as the third heaven (2 Cor. 12:2-4).⁶  Third, the souls of the righteous “are with Christ” (Luke 23:43; John 14:1-3; 17:24; 2 Cor. 5:6-8; Phil. 1:21-23; 1Thes. 4:17; Rev. 20:4-6).⁷ Fourth, they “behold the face of God in light and glory” (Matt. 5:8; 1 Cor. 13:12; Heb. 12:14; 1 Jn. 3:2, 6; Rev. 22:4), which theologians have commonly called “the beatific vision.”⁸ But though this reward is glorious beyond comprehension, the Confession reminds us that it is only preliminary, since we will be “waiting for the full redemption of [our] bodies.”⁹

In contrast, the souls of the wicked are punished. The Confession identifies the place of their punishment as “hell,” which is used in Scripture for the intermediate state as well as the eternal state of unbelievers (Ps. 9:17; Prov. 15:24; Isa. 14:9; Matt. 5:22, 29, 30; 10:28; 11:23; Luke 16:23-31; 2 Pet. 2:4). Here they will “remain in torment and utter darkness” (Matt. 8:12; 22:13; 25:30; Luke 6:23-31; 2Pet. 2:4; Jude 6, 13).¹⁰  Yet, as with the righteous, the state of the wicked is only provisional, since they are “reserved to the judgment of the great day” (2 Pet. 2:4-9; Jude 6, 13).

Paragraph one ends by emphasizing the absence of alternatives: “besides these two places, for souls separated from their bodies, the Scripture acknowledges none.” The Puritans were, no doubt, aiming this statement primarily at the Roman Catholic dogma of purgatory. According to this doctrine,

The great mass of partially sanctified Christians dying in fellowship with the church but nevertheless encumbered with some degree of sin go to purgatory where, for a longer or shorter time, they suffer until all sin is purged away, after which they are translated to heaven.¹¹

This teaching is related to the Roman Catholic view of sin and atonement. Since satisfaction for sin must come in part from the believer’s own merit and since most believers fail to achieve sufficient merit in this life, the Church has accommodated this deficiency by providing its members with further opportunity beyond the grave. But this doctrine not only lacks Scriptural support, it also denies the sufficiency of Christ’s atonement and has provided countless thousands of people with a false security. The Confession, in consonance with Scripture, reminds us that there is no second chance to repent and get right with God after death.¹²  Just as Esau’s tears failed to change Isaac’s mind,¹³ so too the tears of those who lived godless, impenitent lives on earth will not prevail in changing Jesus’ mind at the Day of Judgment. “Behold, now is the accepted time. Behold, now is the day of salvation” (2 Cor. 6:2).

II. The Bodily Resurrection (paras. 2, 3)

Paragraph two describes the timing, recipients, and nature of the resurrection; paragraph three addresses the final outcome.

At the last day, such of the saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the selfsame bodies, and none other; although with different qualities, which shall be united again to their souls forever.

The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious body.

A.  The timing of the resurrection

The second paragraph begins by locating the bodily resurrection “at the last day” (John 6:35-40; 11:24). This phrase refers to that period in the history of this present age when God’s redemptive purposes will be consummated. Thus, the resurrection will mark God’s final victory over Satan, sin, and death (1 Cor. 15:51-54). Note carefully both the futurity and the singularity of the resurrection. Because Scripture describes the resurrection as a future event, we must oppose attempts by some modern Preterists¹⁴ to spiritualize all NT references to the resurrection and thereby reject its futurity and bodily nature (cf. 2 Tim. 2:18). Because Scripture seems to present the resurrection as a singular event (Dan. 12:2; John 5:28-29; Acts 24:14-15; 1 Cor. 15:20-26, 51-54), we need not feel constrained to postulate several distinct stages of the resurrection.¹⁵

B.  The recipients of the resurrection

“All the dead shall be raised up” (Dan. 12:2; John 5:28-29; Acts 24:14-15) except “such of the saints as are found alive” who, like Enoch and Elijah, “shall not sleep, but be changed” (Gen. 5:24; 2 Kgs. 2:11; 1 Cor. 15:50-53; 1 Thes. 4:17). Those who deny the bodily resurrection are in for a big surprise! Sadducees, skeptics, and atheists will all someday be raised from the dead. Unbelief will not exempt them. Cremation will not deliver them. The mountains and rocks will not hide them (Rev. 6:15-17). Every person who ever lived will some day physically stand before God at the Great White Throne Judgment (Rev. 20:11-15).

C.  The nature of the resurrection

Exactly what shall be raised at the last day? In other words, what shall be the precise nature of the resurrection body? The Confession answers this question in terms of continuity and discontinuity.

1.  There is continuity with our present body

All men shall be raised “with the selfsame bodies and none other.” God will not start over from scratch! The body He raises at the last day will be the same body laid to rest in the grave. The evidence for such continuity includes the following. First, the biblical terminology for resurrection refers to the raising of something previously prostrate and implies continuity.¹⁶ Second, the biblical descriptions of the resurrection clearly identify the objects of God’s resurrecting activity as those bodies which were laid in the grave (cf. Job 19:23-27; John 5:28-29; Rom. 8:11). Third, the New Testament writers compare our resurrection to Christ’s resurrection, which undeniably involved His “selfsame” body (Luke 24:36-43; John 20:24-27; 1 Cor. 15:49; Phil. 3:21). At this point, some have objected to a future resurrection on empirical grounds. They point out the fact that many bodies have been digested by animals, cremated by fire, or vaporized by bombs. Empirically speaking, some bodies no longer exist as such to be raised. However, this objection underestimates the power of God. If human scientists now have the ability to clone an entire human body from the DNA of one human cell, why should we find it difficult to believe the God who spoke this present world into existence is able to retrieve our DNA and reconstitute the same body that was destroyed? Fourth, God’s purpose of redemption—to redeem His original creation—demands the resurrection of those same bodies which were laid in the grave (Rom. 8:18-23). “Thus,” as Anthony Hoekema notes, “the universe will not be destroyed but renewed, and God will win the victory.”¹⁷  The fact that God will redeem our same bodies then ought to affect the way we treat our bodies now (1 Cor. 6:12-20; 1 Thess. 4:1-8).

2.  There is discontinuity with our present body

After affirming the continuity of the resurrection body, the Confession makes a qualification: “although with different qualities, which shall be united again to their souls for ever” (emphasis mine). The primary passage teaching a discontinuity between our present bodies and our resurrection bodies is 1 Corinthians 15:35-44. The question is raised, “How are the dead raised up and with what body do they come?” (15:35). Paul begins his answer by using the analogy of a seed sown in the earth (15:36-38). Not only is there continuity between the sown seed and sprouted plant, but there is discontinuity as well: “you do not sow that body that shall be” (15:37). Next, Paul compares the difference between the present body and resurrection body to distinctions among the animal kingdom and celestial bodies (15:39-41). Finally, in verses 42 through 49, Paul identifies the contrasting qualities of our mortal and immortal body. Our mortal body is subject to disease, decay, and death; our immortal is imperishable (15:42). Our mortal body, when dead, is buried in dishonor, but our future body, when raised, will shine with brilliant splendor (15:43). Our mortal body is characterized by impotence; our future body will be characterized by indefatigable vitality (15:43b). Our mortal body is suited for the first creation, but the resurrection body will be suited for the new creation (15:44-49).¹⁸

Maintaining both the continuity as well as the discontinuity of the resurrection is crucial for the believer’s hope. On the one hand, the continuity of the resurrection (and of the new creation) reminds us that we ourselves—not some new person who will replace us—will enjoy the very same creation that we presently enjoy. On the other hand, the discontinuity of the resurrection (and of the world to come) reminds us the future will be far better! Present sorrows, weaknesses, blemishes, ugliness, defects, handicaps, pains, decay, and death will be gone. We will enjoy a far more glorious world with far greater mental, emotional, and physical capacities.

D.  The outcome of the resurrection

The third paragraph reminds us that though all the dead shall be raised, the final outcome for the believer and the unbeliever will be vastly different: “The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body” (Dan. 12:2, 3). Whereas the believer has much to anticipate; the unbeliever has much to dread. Let us, therefore, like Paul, count all things loss for Christ in order than we might attain to the Christian resurrection from the dead (Phil. 3:7-11).

Select Bibliography for Further Study

Boettner, Lorraine. Immortality. Grand Rapids: Eerdmans, 1956.
Donnelly, Edward. The Biblical Doctrine of Heaven and Hell. Edinburgh: Banner of Truth, 2002.
Hodge, A. A. Commentary on the Confession of Faith, pp. 515-26. Philadelphia: Presbyterian Board of Publication, 1901.
Hoekema, Anthony. The Bible and the Future, pp. 86-108; 239-52. Grand Rapids: Eerdmans, 1979.
Milne, Bruce. The Message of Heaven and Hell: Grace and Destiny. Downers Grove: Inter-Varsity Press, 2002.
Piper, John. Future Grace, pp. 353-82. Sisters, OR.: Multnomah Press, 1995.
Salmond, S. D. F. The Biblical Doctrine of Immortality. Edinburgh: T & T Clark, 1895; reprint, Klock & Klock, 1984.
Shaw, Robert. Exposition of the Westminster Confession of Faith, pp. 314-21. 1845; reprint, Ross-shire, U.K.: Christian Focus, 1992.
Venema, Cornelius. The Promise of the Future, pp. 35-75; 363-91. Edinburgh: Banner of Truth, 2000.
Waldron, Samuel. A Modern Exposition of the 1689 Baptist Confession of Faith, 2nd edition, pp. 375-412. Durham: Evangelical Press, 1995.
Williamson, G. I. The Westminster Confession of Faith for Study Classes, pp. 252-58. Philadelphia: Presbyterian and Reformed, 1964.

Bob Gonzales
Dean and Professor of Biblical Studies
Reformed Baptist Seminary

1. Immortality (Eerdmans, 1956), 10. [↩]
2. The Baptist Confession does not significantly alter the Westminster or Savoy. I have underlined the few Baptist changes or additions. [↩]
3. For a biblical defense of dichotomy, namely, that the human person consists of two basic elements not three, see my article, “Man’s Constitution as a Physical-Spiritual Unity,” Reformed Baptist Theological Review VI:1 (Spring 2009): 29-43; and volume 2 of John Murray, Collected Writings (Banner of Truth, 1977), 23-33. [↩]
4. There is a sense in which we may refer to this perfection in holiness as “complete sanctification.” However, there is another sense in which, from a biblical standpoint, complete sanctification includes the body (see Romans 8:18-23; 1 Thess. 5:23; 1 Jn. 3:2-3). [↩]
5. I borrow this language from Robert Murray McCheyne’s hymn, “When This Passing World Is Done.” (no. 545 in the Trinity Hymnal, rev. ed.). [↩]
6. The word for paradise (paradeisos) is a Persian loan word. In light of this, some modern scholars have argued that the Jews and Christians derived their concept of heaven from the Persian religion of Zoroastrianism. But such a conclusion does not follow. The Jews, and later the Christians, merely appropriated a term from another culture and language to depict a reality that had been previously revealed to them via Moses before any contact with the Persians. [↩]
7. I would agree with Edward Donnelly when he refers to this as the Bible’s favorite way of describing heaven. The Biblical Doctrine of Heaven and Hell (Banner of Truth, 2002), 80-81. This description also serves to emphasize the essential connection between one’s future hope and a personal relationship with Jesus Christ. No wonder that the closeness of a man’s walk with Christ in this life usually determines his degree of hope with which he faces death: “Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and staff, they comfort me” (emphasis mine; Psa. 23:4). [↩]
8. Theologians have debated the exact nature of this vision for at least two reasons: first, during the intermediate state, the souls of the righteous will not have physical eyes with which to see. For this reason, some theologians view this “vision” as consisting in direct, intuitive knowledge. Anyone who has experienced the dream state, however, will realize that physical eyes are not absolutely necessary to “see” (e.g., Gen. 28:12-16). Second, the Scriptures teach that God is a Spirit, and therefore, invisible. This is true. However, the Bible is replete with examples of theophanic displays, that is, instances when God manifested His presence through some physical display of light and splendor (e.g., Exo. 33:17-34:8). But more importantly, there is good reason to believe that we will behold God’s face in the face of our Lord Jesus Christ, who is the greatest of all theophanies (cf. John 14:8-11; 1 Jn. 3:2, 6; Rev. 22:4). [↩]
9. In addition to the full redemption of our bodies, we will also await our public vindication, the judgment of our enemies, the final allotment of our inheritance and that of our brothers and sisters in Christ. [↩]
10. Jesus’ account of the rich man in Hades, which is a key text for the intermediate state, seems to describe the man’s agony in physical language. But how can a bodiless soul experience physical torment? In response, it may be argued out that Jesus used physical language because the intermediate state of the wicked, like that of the righteous, is a foretaste of the eternal state, which will be physical in nature. Therefore, there must be some point of correspondence. Both states involve a torment that is both conscious and painful. Furthermore, as noted above, we all have experienced vivid dreams in which the pleasure, pain, danger, etc., seemed quite real and even physical, though our bodies were uninvolved. Thus, it is not impossible to conceive of a bodiless torment that is nevertheless quite real. [↩]
11. “Purgatory” in the Evangelical Dictionary of Theology, ed. Walter Elwel (Baker Books, 1984), 897. [↩]
12. In addition to the Roman Catholic view of purgatory, the language of the Confession also rejects the doctrine of soul sleep as held by Seventh-Day Adventists and Jehovah’s Witnesses today. [↩]
13. Some have wrongly interpreted Hebrews 12:17 to teach that Esau prayed for the gift of repentance, but God denied it to him, since he was not one of the elect. In my opinion, this view represents a perverted form of Calvinism and contradicts other passages, which emphasize God’s desire that all men repent and believe (Ezek. 33:10-11; John 5:28; 2 Tim. 2:4; 2 Pet. 3:9). A casual comparison of the Hebrews text with the incident recorded in Genesis reveals it was the material blessing which Esau sought and for which we wept (Gen. 27:34-38). [↩]
14. Preterists interprets nearly all the eschatological events of the NT (especially the Book of the Revelation) as already having taken place at the time of the book’s writing. [↩]
15. Premillennialists have traditionally divided the resurrection into at least two distinct stages—the first stage occurring at Christ’s return just prior to a 1,000 year millennial reign, and the second occurring at the end of the millennial reign. This view depends largely on the reference to “the first resurrection” in Revelation 20. Dispensational Premillennialists have further divided the resurrection into three or four stages, the first occurring before a “pre-tribulation rapture.” I question much of the exegesis associated with such views. Nevertheless, when it comes to certain aspects of eschatological events, we presently “see in a mirror dimly” (1 Cor. 13:12). Just as the Old Testament saints who lived during the time of Christ’s first advent were wrong about certain particulars of His coming, it is possible the church may be wrong about some of the particulars related to Christ’s second coming. In my opinion, we should avoid too much dogmatism about the particular details of Christ’s return where good, orthodox men have disagreed. [↩]
16. The Greek term for resurrection is anastasis, which, like the English term, refers to a raising up of that which was prostrate. As Anthony Hoekema notes, “There must be continuity, for otherwise there would be little point in speaking about a resurrection at all. The calling into existence of a completely new set of people totally different from the present inhabitants of the earth would not be a resurrection.” The Bible and the Future (Eerdmans, 1979), 251. [↩]
17. Ibid., 250. [↩]
18. To be precise, Paul uses the contrasting terms “natural” and “spiritual.” A superficial reading of Paul’s language might give the impression that Paul views our future resurrected body as immaterial or non-physical. But such an interpretation would contradict all the other biblical teaching of the resurrection. It is better to see “spiritual,” in this context, as that which is suited for existence in the Age to Come (cf. 2 Cor. 5:1; Heb. 9:11). [↩]

Now That’s a Good Church! Ephesians 1:15-16

Posted by John Reuther on August 18, 2009
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Paul got excited about churches whose faith and love were vibrant. He wrote to the Ephesian church and commended them for these manifestations of a “good church.” In fact, he had heard about their faith and love through others. The word about them was spreading, and had reached Paul through those who saw their faith and love as something to talk about. We hear many things today about “good churches,” but those things often have to do with the size of congregations, number of staff, or new ideas which a particular church may be using to good effect.

Let’s think about the significance of Paul’s words: “For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints, do not cease giving thanks for you, while making mention of you in my prayers.” This is Gospel success. People were noticing this church. This was a good church, and for this reason.

Theological Significance

Faith, hope, and love, are cardinal virtues of saving grace. Paul wrote of them in 1 Cor. 13:13. “But now faith, hope, love, abide these three; but the greatest of these is love.” He commended the Thessalonian Christians in similar words: “constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father”  (1 Thess. 1:3). Then he wrote: “But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation” (1 Thess. 5:8). We might call faith, hope, and love, a cord of three strands (Eccl. 4:12).

You may be thinking….Eph. 1:15 only mentions faith and love. What happened to hope? Paul talks about it in Eph. 1:18, 19. “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe.”

In the book of Ephesians Paul uses the word love 14 times, the words faith or believe 10 times, and the word hope 4 times. Faith refers to our union with the Lord Jesus. The basis of our salvation is the saving work and accomplishments of Christ, but the basis of our relationship to Christ is faith. It is the river of grace through which the benefits of His salvation flow to us. Our faith is in the Lord Jesus (1:15), but we are saved by grace through faith (2:8). Also, Paul speaks of the “boldness and confident access” that we have through faith in Him (3:12). This reference is particularly important. Two Greek words are used in it. Boldness (parresia) refers to freedom in speaking to God through Christ. We are privileged to have communion with God with liberty to speak to Him. The second word, prosagoge, means to bring near. Faith in Christ brings us near to the presence of God. He accepts us in the Beloved One (1:6).

Love refers both to God’s love for His people (1:4; 2:4) and our love for Him (6:24) and one another (4:2; 4:15; 4:16; 5:2, 25, 28, 33). If God predestined us in love, then we love God, and if we love God, we love one another.

Hope is both the product of faith and the motivator of a growing faith. It refers to “the desire of some good with expectation of obtaining it.”¹. Biblical hope is different from the way we commonly speak of hope. We refer to hope as something that we wish will happen, but are not sure will happen. Biblical hope includes the expectation and assurance that God’s promises will certainly come to pass.

Practical Significance

Faith, hope, and love must be intensely personal, practical, and passable. They are Gospel graces rooted in us by the Spirit, serviceable in the advance of the Kingdom of God, and spreading to others. Paul was greatly encouraged by their growth. Christ’s Spirit was pleased, not grieved. So we long for growth in each of them. Every nerve must be positioned for growth in grace. Church ministries must be devoted to facilitating this Gospel growth.

In Ephesians 3:16-19 Paul wrote: “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith, and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge…” This is the language of growth.

We sink our roots deep to grow in faith. Paul says Christ is at the heart of faith, and in our hearts through faith. It seems like repetition to say that Christ may dwell in our hearts through faith, for Christ in our hearts is faith. But faith is cultivated and grows when Christ is the love of our mind and heart. The heart is the living spring of knowledge, feeling, and the motivator of our will, desires, and plans. Christ’s words, with His indwelling through His own Spirit, give nourishment to our hearts.

We put our roots deep into God’s love to us in Christ and let His love transform our ability to love Him and others. As we do this individually (4:2; 5:2), the whole body also grows in love (4:16). This is love at work. It enables us to put up with one another and bear with one another’s weaknesses and faults. Eph. 4:1, the turning point of the letter, is a call to walk worthy of the calling with which we have been called (our faith). Paul mentions tolerance of one another first (love, v. 2), then explains that we are one body with one hope (v. 4). Are we walking in a manner worthy of our calling in Christ? We can test ourselves by considering the nature and progress of our relationships to the members of the church body to which we are joined. Are they growing or groaning? And, more to the point, are the words and teachings of Christ the love of our hearts each day? Are we being filled with His Spirit, maintaining our first love (Rev. 2:4), and working our faith (1 Thess. 1:3)?

We sink our roots into the soil of hope. Paul prayed for this in Ephesians in 1:15-19. In verse 18 he prayed that they would know the hope of His calling. He referred to the hope of our calling also in Eph 4:4. This means that we have a calling from God that gives us a confident expectation and a lively assurance that God is going to do all that He has promised us in Christ. Even though we have tribulation, we know that God’s promises to us in this life and in the next are not worthy to be compared to those sufferings. Are we attaining to a greater knowledge of all that God has called us to in Christ?

In this information age the Bible may become just another volume of data to us. But it is spiritual seed for spiritual growth in every grace bestowed by the Spirit. Paul understood that certain graces were at the forefront of spiritual fruit and Gospel success in church life. And if this is so, shouldn’t people be noticing our faith, hope, and love? What do we want people to talk about as far as our churches are concerned? Our size? Our ministries? As a Pastor I would love to see multitudes of people filling our seats each Lord’s Day to hear the Gospel and worship the God and Father of our Lord Jesus in the Spirit. We labor in our community outreach to that end, but God is Lord of the harvest and we cannot force the growth in numbers which we long for. But we can watch over our growth in faith, hope, and love and seek to bear the fruit of the Spirit by responsible filling with the Spirit. We want others to see what Paul saw in the church at Ephesus. We want others to see our faith in the Lord Jesus, love for the saints, and certain hope of the forgiveness of our sins and possession of eternal life.

The Christian ministry is concerned to make good churches by helping disciples to grow in faith, hope, and love. This three-stranded cord will attach us to one another and those whom we seek to reach with the Gospel. Let’s seek to rescue the lost with this rope, and……let’s look for the right things in the Christian church, so that we will be able to say with Biblical authority, that is a good church!

John Reuther
Pastor of Covenant Baptist Church, Lumberton, NJ
Professor of Theology for Reformed Baptist Seminary

1. Spiros Zodhiates, Word Study Dictionary, p. 570 [↩]