Caleb and Jacob

Senior citizens in our congregations face many challenges and temptations. On the one hand, the culture pushes them to indulge in every pleasure they can before they are too old to enjoy life. On the other hand, the Devil tries to convince them that as they move into old age they have nothing left to give their church family. Caleb, the son of Jephunneh, didn't buy into that lie. Not only did he have wonderful stories to tell the younger generation of the LORD's works in his long lifetime, he was also ready to take on the Lord's enemies as an octogenarian. Joshua 14:10-12 records his speech,

"And now, behold, the Lord has kept me alive, as He said, these forty-five years, ever since the Lord spoke this word to Moses while Israel wandered in the wilderness; and now, here I am this day, eighty-five years old. As yet I am as strong this day as on the day that Moses sent me; just as my strength was then, so now is my strength for war, both for going out and for coming in. Now therefore, give me this mountain of which the Lord spoke in that day; for you heard in that day how the Anakim were there, and that the cities were great and fortified. It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said." (NKJV)

But we live in a different culture than that enjoyed by Caleb. Our culture often looks at senior citizens as used up-nice to have around in our churches, but of little value beyond that. But, young people, are your spiritual grandmothers and grandfathers useless and used up? Who better to help our young married couples in their twenties with advice on how to have a long and happy marriage, than those who have been married forty or fifty years or more? Who better to counsel twenty-somethings on child-rearing than those who have successfully raised a quiver full? Who better to encourage our youth to take paths which they know by experience will bring the blessings of Christ on them?

Our covenant God uses every generation to bless His people in unique ways that only their generation can. What a powerful picture of a grandfather passing on the heritage of the Lord to his grandsons we have in Genesis 48:

"Joseph said to his father, ‘They are my sons, whom God has given me in this place.' And he said, ‘Please bring them to me, and I will bless them.'. . . And he blessed Joseph, and said: ‘God, before whom my fathers Abraham and Isaac walked, The God who has fed me all my life long to this day, the Angel who has redeemed me from all evil, Bless the lads; Let my name be named upon them, And the name of my fathers Abraham and Isaac; And let them grow into a multitude in the midst of the earth."

Passing on to a young generation the heritage of a lifetime spent walking with Christ is one of the highlights of being a seasoned saint. The Triune God deposits a great deal of wisdom into His saints who have served Him for more than half a century. In third world countries today, such elders still sit at the entrance to the village, ready, willing, and able to pass on their God-given wisdom to anyone who asks. Wouldn't it be a blessing to all to find ways of doing something similar in our congregations? Think of the family reunion at Thanksgiving time when everyone from toddlers to great grandma are gathered in one place. What a blessing it is for the twelve-year-old to hear great grandma pass on the spiritual wisdom she has acquired by the grace of Christ.

A Ugandan Funeral

At the end of February, one of my colleagues in Uganda, an OPC missionary, graciously included me as a recipient of his family news bulletin. Under the heading of The Loss of a Friend, he wrote the following about culture in remote and primitive Karamoja. "There were hundreds of people at the funeral. I was struck by the attendance and the quiet, patient love expressed by those who were there. For hours and hours, people just sat. Little was heard between occasional shouts of grief from family members and close friends. The wailing was intense at times-marked by loud screams, falling, and fainting. Some folk had to be carried out and revived. As I watched the people, especially those who sat quietly, I thought that we should learn some things from a culture that is committed to communal life and mutual support. Richard Dowden wrote that the Cartesian motto of Africa is, "I relate, therefore I am." This event, it seems to me, was a model expression of that saying. Few words were said, but the connections between the people were evident and surely felt deeply by those who were present."

Those last three sentences struck me as I prepared to write this article. Anyone who has visited East Africa has been struck by the sense of community among the people there, and their lack of individualism for the most part. When people visit our congregations, one of our hopes as pastors is that they also will tell others that the connections between the people were evident and surely felt deeply by those who were present at our weekly gatherings for worship and other occasions.

Understanding Generations Y and Z

Many of our congregations are made up of several generations. On Sunday morning you may bump into empty nesters from the WW2 generation or the Baby Boom generation. You will probably also encounter members of Generation X (Gen X) consisting of 31-46 year olds. Some of these will likely be elders and deacons. Then the Gen Y folks between 20 and 30 years of age. If your congregation is blessed with children and teens ages 6-20, you will also exchange glances and/or words with representatives of Gen Z.

For our purposes in this article, the question is posed, "What can be done so that the connections between the WW2 generation in our congregations and the youth of Gen Y and Gen Z are evident and surely felt deeply by those who are present?" How can the WW2 generation bless the 12 to 30 year-olds in our congregations?

To answer the question, I want to briefly help those who are 65 and older better understand the sub-culture our youth live in. In July of 2007, Penelope Trunk wrote an article in Time magazine entitled, "What Gen Y Really Wants." Here are a few of the sentences in her article that caught my eye:

"Friendship is such a strong motivator for them that Gen Y workers will choose a job just to be with their friend.. . . It feels normal for Gen Y employees to check in by BlackBerry all weekend as long as they have flexibility during the week. . .Generation Y's search for meaning makes support for volunteering among the benefits it values most. More than half of workers in their 20s prefer employment at companies that provide volunteer opportunities, according to a recent Deloitte survey."

These observations give the WW2 generation some valuable insights into the world of 20-30 year olds (Gen Y). I believe that these insights can help the esteemed grandmothers and grandfathers in our congregation better connect with fellow members who are out of high school, but have not yet hit their mid-thirties.

The same holds true for those students who have not yet finished high school, or are just beginning their college years. Generation Z, as they are called, also intermingle in a very different world from the one familiar to the WW2 generation. Wikipedia, the online encyclopedia, says of them:

"Generation Z is highly connected, many of this generation have had lifelong use of communications and media technologies such as the World Wide Web, instant messaging, text messaging, MP3 players, mobile phones and YouTube, earning them the nickname ‘digital natives' . . . A marked difference between Generation Y and Generation Z, is that older members of the former remember life before the takeoff of mass technology, while the latter have been born completely within it. Some can be described as impatient and instant minded, and tending to lack the ambition of previous generations. Psychologists are claiming an ‘acquired Attention Deficit Disorder' since their dependency on technology is high and attention span is much lower, as opposed to previous generations who read books and other printed material, along with watching live television . . . Generation Z are also more individualistic. While members of Generation Y are group and team oriented, members of Generation Z are more self-directed. Parents of Generation Z are working part time or are becoming stay-at-home parents so that children are raised by them and other family members instead of a day care facility, which forces children to be in groups."

Ministering to Gen Y

A few of the comments above underscore some opportunities for the WW2 generation in our congregations to bless 12 to 30 year-old church members. Those in our congregations between 20-30 place a very high value on spending time with their friends. We want to encourage the communion of saints in that age bracket, but two obstacles to fellowship come to mind. Young adults in this age bracket who are still single often are living at home or in cramped quarters. On the other hand, those 65 and older in our congregations and/or Classes, often have homes with large living rooms or family rooms. Their own children have moved out and the house is pretty empty. Some have very large backyards, conducive to barbecuing or outdoor games, maybe with a swimming pool. What a blessing it could be for the older generation to open their homes to the 20 to 30 year olds for these kinds of get-togethers from time to time.

The second obstacle to fellowship which comes to mind is the need for well-qualified babysitters/grandparent-types. Many members of our congregations between 20 and 30 would love to spend a couple hours each month with RCUS friends, if only someone could watch their kids. At the same time, many in our congregations 65-plus love to spend time around children. If an older couple could help a younger couple or two in this way, what a blessing this could be to them.

Another commendable characteristic of Gen Y is their desire to do volunteer work. Simultaneously, many of our WW2 generation members could use a little volunteer help from time to time. This article is about the older generation helping the younger generation. Yet, it seems to me that older members giving young people an opportunity to volunteer some much needed assistance is helping the youth, in terms of their spiritual growth. Those over 65 in our congregations love to see 20 to 30 year olds maturing in their faith. Here, I think, is a great way to promote what Paul exhorts Timothy and Titus to encourage, in terms of interaction between the generations.

Ministering to Gen Z

Let's turn our attention to the younger youth of our denomination, Generation Z. Our 12 to 20 year olds live in a culture where their peers expect most everything to happen instantly. Many of their acquaintances are impatient and without ambition, overly dependent on technology. What can the WW2 generation do to come alongside the parents and bless these young ones and teens? As I'm typing this, my dear wife is watching the Waltons on TV a few rooms away. That WW2 family typified a family and community which was close-knit in a small town, in which several generations would spend a lot of time interacting with one another. That is still typical in third world countries like Uganda and Kenya. It still happens in small towns throughout the South and Midwest of our country. Many of our beloved members over 65 can remember those days with fondness. Most young people, though not all, enjoy hearing stories from those old enough to be their grandparents-stories of what life was like when they were young.

Most are fascinated to hear about living in what would be considered by Gen Z to be primitive conditions. But what I am getting at here is not just storytelling for its own sake. This kind of communication from grandparent figures to spiritual grandchildren is perfect for passing on biblical values and Christian life-lessons learned. Generation Z would, I believe, profit greatly by being instructed, in this non-threatening and fun way, about developing patience and the importance of Christ-centered, godly ambition. Spiritual grandparents can help our youth learn not only how to survive, but thrive without the latest technology.

But, our 12 to 20 year old church members are still under the authority of their parents, for the most part, to a greater or lesser degree. So, this proposed model takes cooperation between parents, their teenage children, and what I am calling spiritual grandparents. In the days of WW2, in rural communities, such interaction was natural and common. But today, it must be fostered and planned. One venue for such interaction is around the campfire at summer camp. Another opportunity which could bless the youth is 20 or 30 minutes of storytelling from a senior citizen, followed by a Q and A from the Youth Group. Still another is the opening of the homes of spiritual grandparents to the youth group from time to time. Interaction between the youth and the hosts could be one part of the get together. Snacks, prepared by the senior hosts, and perhaps games led by the youth leader could take up the remainder of the event. Once these bonds are forged, our senior citizens may well find themselves being sought out for advice and counsel by those 12 to 30 in our congregations.

In these kinds of gatherings, consider all the things older men can teach younger men and boys as spiritual fathers and grandfathers. Titus 2 says, "that the older men be sober, reverent, temperate, sound in faith, in love, in patience; ¼ Likewise, exhort the young men to be sober-minded, in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you." Consider all the things older women can teach younger women and girls as spiritual mothers and grandmothers. "The older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things-that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed." 1 Timothy 5:5 and 10 says, "Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day¼.. well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work."

Conclusion

Many of our senior saints have amazing experiences, gifts, and abilities which have the potential of powerfully blessing the 12 to 30 year olds in your congregation or Classis. One of my colleagues in Uganda was a retired minister about 70 years old. Nonetheless, he and his wife, often annually, would come and minister at the Mbale Mission station six months at a time. But our seasoned saints need not travel to Africa to find ways of ministering to the youth in our congregations and Classes. The 12 to 30 year olds of our Classis need what they can give. So the challenge comes to both the young and the seniors. Those between the ages of 12-30, and their parents, must open their hearts and minds to being ministered to by our senior saints. And the seniors, for their part, must be ready and willing to serve in the twilight of their journey. What a wonderful way to prepare for a life of service forever in the new heavens and the new earth.

Introduction

Ask most Reformed Christians what the word regeneration means, and the typical answer given will be: regeneration means the new birth or new life which the Holy Spirit brings about in the life of one formerly dead in their sins. This is a good, biblical answer. But let's delve a little deeper into this wonderful Bible doctrine of regeneration. Why is regeneration necessary? Which person(s) of the Trinity bring about regeneration? Is regeneration the work of God, the work of the sinner, or a partnership between God and the individual? What part do the Scriptures play in the regeneration of a sinner? Which comes first; regeneration or faith? Surveying the Bible and summarizing the material in Berkhof's Manual of Christian Doctrine, (Eerdmans Publishing, 1981) I will do my best to answer these questions for the reader.

Regeneration Defined

As with so many of the various aspects of our salvation, there is some overlap and a very close relationship between internal calling and regeneration. When the Triune God of Scripture calls one of His elect sinners to Himself, it is always His intention to give that sinner new life. To put it another way, the Lord never issues an internal call without fully intending to regenerate that individual. The Canons of Dort, Third Head of Doctrine, Article 8 states,

As many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him. He also seriously promises rest of soul and eternal life to all who come to Him and believe.

One thing the reader must be aware of as he or she reads Reformed theology is the fact that not all authors define regeneration in the same terms. Calvin, for example, used the word to include both conversion and sanctification. In the Three Forms of Unity, regeneration means the beginning of God's work of salvation in the new birth and conversion. Berkhof notes the following about the use of the word in modern Reformed circles-

Sometimes it is employed in more limited sense, as a designation of the implanting of the new life in the soul, apart from manifestations of this life (pg. 226) He goes on to give this excellent definition of regeneration: that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy.

What Happens in Regeneration?

1. God produces radical changes in the sinner.

When God gives new life to a sinner He radically changes the will, the emotions and the mind of the individual. The following Scriptures demonstrate this radical change in the sinner's mind which God effects: 1 Cor. 2:14-15, "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is rightly judged by no one." 2 Cor. 4:6 "For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." Eph. 1:18, "the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints."

Then, there is the radical change God brings about in the will of the regenerated sinner. Philippians 2:13, "for it is God who works in you both to will and to do His good pleasure." Heb. 13:21 "make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen."

Additionally, this radical change is seen in the emotions of the regenerated sinner. Ps. 42:1, "As the deer pants for the water brooks, So pants my soul for You, O God." 1 Pet. 1:8, "whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory."

2. God produces immediate change in the sinner.

Just as the bodies of those raised from the dead by Christ were dead one moment and alive the next, so it is with regeneration. One moment we are dead in our sins, and the next, God gives us spiritual life. Whereas sanctification is a gradual process, lasting a lifetime, regeneration happens instantaneously, not gradually.

Why is Regeneration Necessary?

The Bible teaches us that holiness is absolutely necessary in order to enjoy fellowship and communion with the Holy One, the Triune God. Heb. 12:14, "Pursue peace with all people, and holiness, without which no one will see the Lord." Yet, Scripture also clearly teaches that, by nature, by birth, and by willful disobedience to the law of God, we are all like an unclean thing, "And all our righteousnesses are like filthy rags; We all fade as a leaf, And our iniquities, like the wind, Have taken us away." (Is. 64:6)

The Canons of Dort put it this way in the Third Head of Doctrine, Article 3, "Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation."

Therefore, these radical changes mentioned above must occur if we are to have any hope of fellowship and communion with the Holy God who has revealed Himself to us in His Word.

How Does Regeneration Come About?

In God's perfect timing for each of His elect, He, through the preaching, teaching, and/or reading of His Word calls the sinner to Himself. This calling coincides with the creation of new life in the soul of the sinner by the life-giving power of the Holy Spirit. The Canons of Dort describe this work of God's grace this way: "HeY powerfully illuminates their minds by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions." (Third Head of Doctrine, Article 11)

Once God effects regeneration, conversion begins. Exactly how does this regeneration occur? Human conception can be explained scientifically, but such a clinical explanation does not plumb the depths of the mystery of the creation of a new life consisting of body and soul. Even so, the creative work of the Holy Spirit in regeneration cannot be completely comprehended in our imperfect state. But Christians are satisfied in knowing that God's regenerative grace has enabled them to believe on the Lord Jesus Christ and be saved from their sins and misery.

Regeneration-Whose Work Is It?

Once again, the Canons magnificently answer this question for us: "But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ." (3rd Head, Article 10)

These statements are solidly based on the Old and New Testament Scriptures: "Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh. (Ezek. 11:19) "Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul." (Acts 16:14) "So then it is not of him who wills, nor of him who runs, but of God who shows mercy." (Rom. 9:16)

The Canons go on to reflect these passages in Article 12 stating that God works this regeneration without our aid. Contrary to the arguments of our Arminian friends, it is not the case that, "after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe."

Conclusion

We have seen clearly, from the Scriptures and the Creeds that without regeneration, there is no hope for any sinner. God uses His Word to call the sinner to Himself, and by His Spirit breathes new life into his soul, heart, mind, will, and emotions. The Bible and our confessions clearly teach us that we cannot and will not believe until God first makes us alive. Finally, we have seen that regeneration is 100 percent a work of God's grace and zero percent the work of the sinner.

May these brief thoughts on this glorious doctrine cause our hearts to be filled with joy unspeakable and full of thanksgiving to God as we reflect on what it means to be born again.

Romans 8: 1-4 Part 1

"There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit." (Rom. 8:1-4)

A parallel passage in the Old Testament is: Psalm 34:22 "The Lord redeems the soul of His servants, And none of those who trust in Him shall be condemned."

INTRODUCTION

If you were called into a courtroom to answer charges against you for the sins of your lifetime, what would be the verdict against you? Would you be condemned, or pronounced not guilty? Would you receive a severe sentence, or be set free? What if, after the verdict and sentence were read, your former enemy stepped up and offered to take your guilt and punishment upon him so that you could go free? This is the kind of scene the Holy Spirit, through the Apostle Paul sets before us in Romans 8:1-4. Consider the context of this passage. In chapter 7, verses 14-21, the Apostle shows us how as Christians, on the one hand, we serve the law of God, but on the other hand, we are severely handicapped by our sinful nature. In verses 21 and 22, he, as a representative of all Christians, articulates the universal struggle of ever present evil, accompanied by a genuine delight in God's law. Then in 23 and 24, with all Christians, he longs for deliverance from this war and captivity. Finally, in verse 25, he, with all the saints, rejoices that, because of the Trinity's work, we will be delivered from this body of death. This chapter tells us so much about the work of the Holy Spirit in the life of the Christian. He dwells within us, gives us spiritual life, assures us of our election, calling, justification, sanctification and glorification, and intercedes with the Father on our behalf. In verses 1-4 we see that: the Spirit Produces a New Relationship to God and His Law.

Paul demonstrates this point here in two ways: 1. The verdict in our case is, not guilty! (8:1); and 2. The Spirit sets us free from the law of sin and death. (8:2)

THE VERDICT IN OUR CASE: "NOT GUILTY"

Verse 1a could be translated like this: As a result, there is no guilty verdict to those in Christ Jesus. The first word in verse 1, "therefore", points us back to verses 24-25, "O wretched man that I am! Who will deliver me from this body of death? I thank God-through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." As a result of deliverance from this body of death through Jesus Christ our Lord-there is no condemnation for those in Him. The Greek word Paul uses for condemnation, occurs only three times in the New Testament, and only in this book, and only here and in chapter 5 where the topic is original sin. Romans 5:16, 18 says, "And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification . . . Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life." The Greek word translated condemnation carries with it the ideas of verdict, sentence, and penalty all in one word. Vines expository dictionary says it means condemnation with a suggestion of the punishment following. For the Christian, there is no damnatory sentence, no guilty verdict, no sentence from the judge, no penalty. Verse 1 explains how this can be possible. There is no universalism in the Apostle's language. This awesome promise is only to those who are in Christ Jesus.

Rejoice, dear Christian, Christ Jesus has been pronounced guilty in your place; therefore, there is no condemnation from the Judge of all the earth for you! What does it mean to be in Christ Jesus? You and I deserve the curse of God's holy Law. But Christ Jesus became a curse for us (Gal 3:13). Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree") For those in Christ Jesus, the sentence equal to an eternity in hell has been placed on Him in your place. For those in Christ Jesus, He has suffered the penalty of hell in your place. No wonder He cried out, My God, My God, why have You forsaken Me? Therefore, if you are in Christ Jesus by faith in Him as your Substitute, Redeemer, Savior and Lord, you need not fear and are not subject to the eternal condemnation of His law.

Paul goes on in verse one to describe one effect of this justification. Not only are justified ones under no condemnation, they also, by grace through faith, are the ones walking not according to flesh, but according to Spirit (1b). Sadly, many Bibles published in the last 100 years leave out the end of verse 1. These words do not place a condition on God's declaration of no condemnation. Paul does not say if, you do not walk according to the flesh, if you walk according to the Spirit, then there is no condemnation for you. Keeping the law cannot save us from God's wrath, and in Christ, the law no longer condemns us. Rather, the Apostle simply states a fact: those who have been declared righteous do not walk according to the flesh, but according to the Spirit. For those in Christ, your spiritual walk is not according to fleshly lusts as before your regeneration, because you are no longer a slave of sin. After the Spirit gives you life, there is a change in your walk. You begin to walk according to the leading, guiding, and dominating influence of the Holy Spirit. Before Christ, your flesh led you, guided you and dominated you. But in Christ Jesus, His Holy Spirit has made you free from the guilt of sin and from its power to completely dominate and rule over you. Therefore, under the influence of the Spirit, you no longer delight to walk according to the flesh. Instead, by the power of the Spirit of God, you begin to live differently, slowly but surely. Justification is always accompanied by sanctification. Calvin (Institutes 3.11.6) "As Christ cannot be divided, so also these two blessings which we receive together in him are also inseparable."

Should there be anyone reading these words who is not in Christ Jesus, you are under the condemnation of God's Law as long as you refuse to repent and believe on the Lord Jesus Christ, because you are not in Christ Jesus, you have no substitute. But repent of your sins, and believe in Jesus Christ, and verse one can be your promise too!

The Spirit "Sets Us Free" From the Law of Sin and Death

"For the law of the Spirit of life in Christ Jesus has set me free from the law of the sin and of the death." (Rom. 8:2)

The one Greek word translated has made me free in the New King James version is a word used to draw a contrast with slavery. Slaves belong to others, not to themselves. Yet, freedom for the Christian does not mean the destruction of God's law, but it does mean destruction of the law of sin and death. The Law of the Holy Spirit has set us free in Christ Jesus. So, we see another law here in Romans. First, in Romans 7, we heard about the law of God, and secondly, the law of sin and death. Here, in Chapter 8, the Apostle mentions this law of the Spirit of life in Christ Jesus. Paul uses the word Spirit three times in verses 4-6, each time referring to the Holy Spirit. Let's take it one step at a time.

1. The Holy Spirit is the giver of spiritual life; He regenerates us, making us alive in Christ.

2. The Holy Spirit applies the work of Christ to every facet of the sinner's being-his thoughts, words, actions, emotions, will, mind, and heart.

3. As Professor Hendriksen says in his commentary on Romans, "By the law of the Spirit of Life Paul means the forceful and effective operation of the Holy Spirit in the hearts and lives of God's children."

4. This law of the Spirit of Life is the exact opposite of the law of sin and death.

5. Like the law of gravity: this law of the Spirit is powerful, and has certain effects upon the justified sinner.

6. This Spirit of life is IN Christ Jesus. He gives us life because of what Jesus accomplished by His atonement. The Spirit of life sets you free because of your union with Christ. Romans 6:23, "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord."

The law of the Spirit of life in Christ Jesus has set you free; but you are not free to do whatever you wish-that is anarchy against the Lawgiver. You and I have been set free to serve the Triune God without the restrictions of time, because the law of death will not diminish our freedom in Christ. In fact, death will only intensify our relationship with Him and our freedom to commune with Him. Similarly, you and I have been set free to serve God without the same restraints we knew when the law of sin had complete dominion over us. Having been set free by the law of the Spirit of life, our wills, minds, emotions and desires have been renewed and given abilities we never possessed while we were enslaved by sin and doomed to eternal death. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death

Consider the portrait the Apostle has painted of you as a true Christian. On the one hand, you cannot lead a sinless life, because you are still a sinner. Romans 7:14, "For we know that the law is spiritual, but I am carnal, sold under sin..." "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. On the other hand there is no condemnation for you, because the Spirit of Life has set you free from sin and death." (7:23) Let me quote Hendriksen again:

"I am a free person, for though Satan tries with all his might and trickery to keep me from doing what is right-such as trusting God for my salvation, invoking him in prayer, rejoicing in him, working for his causes, etc., he cannot throughout stop me from doing so.

He cannot completely prevent me from experiencing the peace of God that transcends all understanding. The sense of victory, which I possess in principle even now and will possess in perfection in the future, sustains me in all my struggles. I rejoice in the freedom which Christ has earned for me!"

"Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. (Gal. 5:1)

It is the Holy Spirit who produces a new relationship to God and His Law

1. The verdict in our case is, not guilty!

2. The Spirit sets us free from the law of sin and death.

"Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem! The Lord has taken away your judgments, He has cast out your enemy. The King of Israel, the Lord, is in your midst; You shall see disaster no more. (Zeph. 3:13, 14)

Ephesians 4:11-16

Beloved readers of the Reformed Herald, what is the job of a pastor? The leaders of our government and businessmen know what they are trying to achieve. What should your preachers or pastors be trying to achieve? Our sermon text defines the job of RCUS pastors. It also defines the work of elders and the goals of RCUS congregations. Here we have the Mission Statement for RCUS congregations. Here we shall see what Jesus Christ, the Head of our Church, wants the churches of the RCUS to be and to do. In verses 7-11 of Ephesians 4, the Apostle Paul demonstrates that the Church of Jesus Christ is one body, with many gifts. In 11-16 he states that pastors must help Christ's body; then in 17-24, he commands the Christians at Ephesus to refrain from living like the Gentiles by putting off the old, and putting on the new. The Apostle, in 11-16, shows us that pastors must help Christ's body in three ways: 1. Training and building up Christ's body; 2. Helping Christ's body grow up in Him, and 3. Helping Christ's body depend on Him.

Training and Building Up Christ's Body

When Jesus Christ ascended on high, He gave four special gifts to His church to help her carry on, and to shape and guide her.

Paul first shows us two foundational offices Christ established. Verse 11 tells us that Christ Himself, who ascended and sits at the right hand of His Father, gave His sheep these four officers. He Himself assigned each of these officers with specific tasks.

First of all, He appointed apostles and prophets for the fledgling New Testament Church. First, Christ established two foundational and temporary offices until the completion of the New Testament around AD 100. Contrary to the opinion of some Christians, once the New Testament was completed, those two special foundational offices of prophet and apostle ceased to exist.

Secondly, Christ established two permanent offices for the building up of the people of God: some evangelists, and some pastors and teachers (11b). Evangelists were proclaimers of the good news of Christ's gospel. Evangelists like Apollos, Silas, and Timothy moved from place to place planting churches. Still today, evangelists, such as our missions' pastors, sow the gospel seed, waiting on the Lord to see true conversions which transform the lives of God's elect.

The fourth office Jesus Christ established is the office of pastors and teachers, or literally, shepherds and teachers. We often refer to them as under-shepherds, under the authority of Christ, the Good Shepherd; the Shepherd par excellence. Timothy, Titus, and others were among the first pastor/teachers permanently attached to a congregation. Shepherds and teachers are coupled together by Paul as one office with a twofold task: to shepherd the flock, and teach Christ's disciples to observe all things that He has commanded.

Shepherds and teachers work to disciple Christians who serve Christ and His church.

Why did Christ give His church these permanent offices? Paul explains in verse 12. He gave shepherds and teachers for the equipping of the saints. The idea here in the Greek is not really purpose, but movement toward a goal. Christ gave pastors/teachers to move the saints toward the goal of complete preparation for a work of service. The NKJV says, for the work of ministry. Literally, Paul is saying, unto a work of service. The word translated ministry in the NKJV is the Greek word diakonias, which has the same root as the English word "deacon."

The Apostle's point is that every Christian is called to a work of service, using his or her God-given talents to serve and build up the local body of Christ to which he or she belongs. Christ wants pastors to prepare church members to help His Church function throughout the week. Jesus Christ wants Christians to work in and to serve His Church. Beloved, do not set your expectations too high for either the pastor, the elders, or the deacons. These officers need you to help them carry out the work of service and edification of the body of Christ. Faithful shepherds and teachers motivate God's people to use the gifts Christ has given you in your homes, community, work, and in service to your congregation. Faithful shepherds and teachers labor to bring out the best in God's people.

Pastors must edify or build up the body of Christ.

We have seen that pastors and teachers must train, or prepare the congregation for works of service. According to verse 12, pastors must also edify or build up the body of Christ. The words, for the edifying of, could also be translated unto a strengthening of the body of the Christ. This is another top priority of shepherds and teachers; to strengthen the body of Christ through complete preparation and training. These works of service performed by the saints strengthen, build up, or edify the body of Christ.

Faithful shepherds and teachers help Christians come to spiritual completion and maturity.

Christ calls pastors and teachers to help you as disciples of Christ reach the goals Paul sets forth in verses 13-16. According to verse 13, faithful shepherds and teachers aim to help Christians attain completion and maturity until we all should attain to the unity of the faith. Many kinds of people come through the doors of your church building. They often have theological or experiential baggage they carry with them. So, pastors must try to unify church members in faith and knowledge of Christ-till we all come to the unity of the faith and of the knowledge of the Son of God.

The Apostle Paul says, as it were, show me your unity in your relationships with other Christians-live and labor together. This is a tall order for any congregation, classis, or denomination, isn't it? The RCUS statistics in our Abstracts reported that, by God's grace we hit a high of 4,369 baptized members seven years ago, in 2003. Since then, we have steadily declined to a low of 3,870 in 2009, a decrease of 499 baptized members, or 11 percent in seven years. Many factors influence this number-church discipline, deaths, members relocating beyond the proximity of RCUS congregations, and the impact of the evangelical culture on RCUS youth. But let me ask a question: Does the unity of the faith have anything to do with these declining numbers? Is there anything pastors and elders can do to promote unity which will encourage members to stay, and encourage other Christians to join us? Are RCUS pastors and elders in general overemphasizing the disunity of the body of Christ, and underemphasizing the unity we have with other Reformed and Presbyterian Christians? We do believe in the catholicity and unity of the Church of Jesus Christ. We do not believe in unity at all costs. But must we not avoid spiritual elitism which considers non-RCUS Christians as beneath us? Christians in less conservative Reformed and Presbyterian churches need a lifeboat to jump into as they see their congregations or denominations becoming RINO's: reformed in name only. Is there anything we can do to look more like a lifeboat for Reformed and Presbyterian brothers and sisters who have lost their way? Can promotion of the unity of the faith by RCUS pastors help us to stop shrinking as a denomination?

But the Apostle has another goal in mind. Salvation in Christ leads His people to spiritual maturity which results in attaining to the clear knowledge of the Son of God (13a). RCUS shepherds and teachers must help the sheep understand clearly and biblically the person and work of our Lord Jesus Christ. The study of the Catechism is one great way to accomplish this in our youth. A second Lord's Day worship service or Bible study is another way to help RCUS adults better understand the person and work of our Lord Jesus Christ. Ursinus and Olevianus had this in mind when they wrote the catechism. On fifty-two Lord's Day afternoons each year, congregations in Germany and Holland heard an exposition and application of a section of the catechism at an adult level.

The unity of the faith and a clear understanding of God's Son lead the Christian to become "a perfect man, to the measure of the stature of the fullness of Christ, or a full grown man, unto a measure of maturity of the fullness of the Christ" (13b). Just as you help your children grow into mature young men and women, so pastors and teachers help their spiritual children in Christ grow up in the Reformed faith. One goal of your training as a parent is the development of independent, well grounded men and women with a Reformed Christian worldview. You know that their worldview affects their marriage, parenting, church life, social life, understanding of the world, and interaction with the government. The pastor's goal is the spiritual development of men and women who are slowly moving toward a measure of spiritual maturity, which eventually results in their being conformed to the image of Christ (Rom. 8:29). Jesus said, "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly." The sanctifying grace of God in Christ enables you to move little by little toward the goal of maturity and completion under the care of a faithful pastor. Too many Reformed and Presbyterian Christians look for satisfaction by moving from congregation to congregation. Faithful pastors are called to feed God's people spiritually, to address and help satisfy their deepest spiritual needs.

Before we move on to the next section of our text, let me make some further applications, beloved. Christ is training you for the work of building up His body. He is uniting His body through you. He is making you a more mature Christian-making you more like Himself, little by little; "slowly by slowly," as they say in East Africa. He is using your pastor and teacher to satisfy your deepest spiritual needs. So, how will you respond when a pastor asks you to serve and build up others through the use of your God-given gifts? We have seen that pastors help Christ's body by training and building it up. Secondly, the Apostle shows us how pastors and teachers are helping Christ's body grow up in Him.

Helping Christ's Body Grow Up in Him

Paul, by inspiration of the Holy Spirit, shows us three ways in which shepherds and teachers help Christ's body grow up in Him. Christ gives shepherds: (1) to help the sheep stand firm in the circumstances they face, (2) to grow up in the doctrines they believe and, (3) to grow up in their relationship with Jesus Christ.

First, Christ gives shepherds to help the sheep stand firm in the circumstances they face.

The goal of this spiritual maturity is now stated in the negative. The shepherd's goal is that the sheep not remain toddlers-that we should no longer be children tossed to and fro, or in order that we should no longer be toddlers, tossed about by waves. Toddlers get thrown around by waves when they go into the surf at the beach, don't they? They also get blown off their intended destination by strong winds. That's why they need parents to hang on tightly to them in those circumstances, until they grow strong enough to stand firm. In the same way, according to this verse, one main goal of pastors and teachers is the spiritual development of spiritually full-grown men and women. Pastors work to help Christians move year by year toward spiritual maturity, slowly but surely being conformed to the image of the Christ.

Faithful pastors work to help church members set their minds and hearts on things above, not on things of the earth. Christ, through pastors, can change spiritual toddlers into strong spiritual adults in a visible church full of spiritual babies. Christ uses faithful pastors to build mature Christian families in a country where families everywhere are falling apart.

Second, Christ gives shepherds to help the sheep grow up in the doctrines they believe.

Spiritual maturity prevents instability caused by false teaching. Today, Christ's sheep are being tossed about with all kinds of winds and waves of false teaching, even in the Reformed and Presbyterian community. On top of that, many Christians in your community are being thrown around ... carried around by the trickery of men, in the cunning craftiness of deceitful plotting, or in the trickery of men by treachery, in the interests of scheming deception.

The Apostle has in mind not false teaching which is a result of ignorance, but rather false teaching which arises out of trickery, treachery, scheming and deception. Shepherds must help the sheep to resist being naïve. Shepherds and teachers must help them understand that there are men of treachery in the covenant community whose teaching is motivated by trickery, in the interests of scheming deception. If the sheep don't know what to believe, then they won't know how to behave in difficult circumstances. So, the Apostle reminds you and me that doctrinal preaching is so important to the people of God. The Holy Spirit will use doctrinal preaching, if applied to the sheep.

Third, Christ gives shepherds to help the sheep grow in their relationship with Jesus Christ.

Paul gives two exhortations in verse 15: let's grow up in Him, our Head, and let's grow up speaking truth in love. The Apostle says, (15b) ...may (we) grow up in all things into Him who is the head-Christ. Today, Protestant churches are full of young men who refuse to grow up, leave home, and support themselves. Hollywood made a movie about it named Failure to Launch. Part of the problem lies with loving parents who can't stand the thought of letting their children go. Similarly, too many Christians fail to progress from babes in Christ to mature Christian adults. As you depend on your head for physical maturity, so you and I must depend on Christ, our Head, to grow up spiritually. There is no other way for Christians to grow up spiritually. You can't do it on your own initiative and by trying harder, without depending on Christ for your growth.

Seventy-five years after the E&R merger, the people of the RCUS still have some growing to do. Pastors and elders must continually remind themselves and the sheep that this part of Christ's body can only grow up in Christ, our Head. Have you, like the Ephesus congregation decades later, let your relationship with Jesus Christ grow cold? Christ your Head wants you, a part of His body, to grow up spiritually, depending on Him to do so. As a Christian, you have no greater concern than to keep the Lord Jesus Christ as the focus of your love and the center of your life. The Christians in your community need a church family which will help them grow up in all things into Christ.

The second exhortation from the Apostle in verse 15 is, speaking truth in love, let us grow up in every way. The Holy Spirit gives the preaching of biblical truth the power to do what no other form of communication can do. The truth of God comes from the pastor in the pulpit, to the people and into every part of what they are, and what they do as Christ's sheep. Jesus prays for His disciples in John 17, "Sanctify them by Your truth. Your word is truth." Additionally, as church members speak biblical truths in love to one another, you will grow up spiritually, as the body of Christ. Every day these next 30 days, depending on Christ your Head to help you, will you strive to speak truth lovingly to one another? We have seen that pastors help Christ's body by training and building it up. The Apostle has shown us how pastors and teachers are helping Christ's body grow up in Him. Lastly, Paul states that pastors and teachers are helping Christ's body depend on Him.

Helping Christ's Body Depend on Him

Depending on Christ to unite your congregation and denomination.

Having exhorted us to speak truth in love and grow up spiritually, the Apostle concludes with the source of all spiritual strength and growth. Speaking of Christ, our Head, he says, Out of Whom the whole body, being fitted together, and being held together (16a). Jesus Christ is the one who fits His body, the church, together. He is the one who holds it together. Are you depending on Christ to tie your congregation together as a spiritual community?

Paul goes on in 16b-Christ does this unifying work through the help of every ligament. Just as your body is held together by muscles, joints, and ligaments, so Christ is the spiritual muscle, tendons, and ligaments of the church. A key to the spiritual growth of your congregation is your connectedness to one another in Christ. Each part of the body has at least one task to perform.

Depending on Christ for every part to do its share.

Paul writes in 16c-according to the effective working by which every part does its share or according to energy in measure for each part, makes the growth of the body. Just as your body has powerful muscles, like the quadriceps, and weak muscles, like those which move your eyelids, so it is with the body of Christ. Some members of the church are given amazing spiritual strength. On the other hand, the lambs of the flock are pretty weak, spiritually. But Christ is the source of strength, both for weak lambs and powerful rams in His flock. Through the energy supplied by Christ, each member of His body does its part to help the body grow strong and mature. The whole body of Christ reaps the benefit of the functions performed by the other parts. This means that church members should not look to the pastor, elders, and deacons to do all the work. Every member of your congregation reaps the benefit of the functions performed by the other parts. You need your congregation, your Classis, and the Synod, because they will move you away from focusing on yourself. They will move you toward focusing on the larger body of Christ. Dear elders, the body of Christ needs you. You are invaluable to your congregation, to your Classis and to the Synod.

Depending on Christ to build up His body in love.

In the last part of vs. 16, the Apostle compares the growth of Christ's body to the physical growth of a child from baby to full grown adult: every part does its share, causes growth of the body for the edifying of itself in love.

What makes up the building blocks of a strong and healthy congregation? The body is built up by love for Christ and love for one another. Where love for Christ abounds, so will love of the members for each another. Where love for Christ and one another abounds, so will the spiritual growth and strength of the congregation. The more you fellowship with Christ, the more you will enjoy communion with the members of His body. Your church will grow spiritually and probably numerically, if you depend completely on Christ to make it grow. Will you lovingly build up your part of the body of Christ where He has placed you?

Conclusion

What should your pastor be trying to achieve? Pastors must help Christ's body.

1. Training and building up Christ's body

2. Helping Christ's body grow up in Him

3. Helping Christ's body depend on Him

Fellow Pastors, our work is not mission impossible. Christ has given the RCUS shepherds and teachers, therefore He will use us to accomplish the purposes we see in this passage. He will prepare His body for works of service and strengthen them through us. Brothers and sisters, Christ is conforming you and your pastor to His own image, slowly but surely. Christ is enabling you to stand firm against the wind and waves of false teaching through your pastor. Christ will bless the RCUS as her people speak truth in love, as we depend on Him to hold our churches together, as we depend on Him to bring about the growth and development of the members of His body. "Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well-pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen" (Heb. 13:20-21).

One of the favorite holidays of many American Christians, Thanksgiving, is fresh in our memories. Dear brothers and sisters, what do you have to thank the Lord for this past year? How about this past month, or even this past week? Psalm 107 is one of those songs of thanksgiving which remind the Christian to give thanks to the Triune God for His eternal goodness, mercy, and steadfast love. Verses 1 through 3 of this wonderful psalm provide us with its theme. Then, the inspired psalmist gives you and me five reasons in five sections, or stanzas, to give thanks to the Lord for His goodness and wonderful works.

1. Give thanks because the Messiah satisfies hungry souls (4-9)

2. Give thanks because the Messiah breaks the chains of captives (10-16)

3. Give thanks because the Messiah heals and saves (17-22)

4. Give thanks because the Messiah calms the storms (23-32)

5. Give thanks for God's providence and your understanding (33-43)

Because of the length of the Psalm (43 verses), we can only touch briefly on each of these five reasons. But let me encourage you to pause and read each section as we move through the Psalm together. First, consider some introductory remarks about this beautiful Psalm. The Psalms are divided into 5 books, and this one marks the beginning of book 5. This Psalm may have been written after the return of the captives in the days of Ezra and Nehemiah as the Old Testament canon came to a close. At the outset, notice some interesting features of this song. Each of the first four sections (vv. 4-32) contain various troubles of God's people, their cries to Yahweh, or Jehovah, and His deliverances in response to their cries. You will also notice a chorus or refrain repeated four times: Oh, that men would give thanks to the Lord for His goodness, and for His wonderful works to the children of men! (8, 15, 21, 31). So, in this psalm God's covenant people are told to