Christian Living

And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the
Father through him.
Colossians 3:17

Christian Life and the Decalogue

“For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put
my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.”
Jeremiah 31:33

The Ten Commandments, also known as the Decalogue, are ten laws in the Bible that God gave to the nation
of Israel shortly after the exodus from Egypt.

The Ten Commandments are essentially a summary of the 613 commandments contained in the Old
Testament Law.

The first four commandments deal with our relationship with God.

The last six commandments deal with our relationships with one another. The Ten Commandments are
recorded in the Bible in Exodus 20:1-17 and Deuteronomy 5:6-21 and are as follows:

I. “You shall have no other gods before me.”

This command is against worshipping any god other than the one true God. All other gods are false gods.

II. “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath
or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a
jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those
who hate me, but showing love to a thousand generations of those who love me and keep my
commandments.”

This command is against making an idol, a visible representation of God. There is no image we can create that
can accurately portray God. To make an idol to represent God is to worship a false god.

III. “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who
misuses His name.”

This is a command against taking the name of the Lord in vain. We are not to treat God’s name lightly. We are
to show reverence to God by only mentioning Him in respectful and honoring ways.

IV. “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the
seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son
or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates. For in
six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the
seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

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This is a command to set aside a day of rest dedicated to the Lord.

V. “Honor your father and your mother, so that you may live long in the land the LORD your God is giving
you.”

This is a command to always treat one’s parents with honor and respect.

VI. “You shall not murder.”

This is a command against the premeditated murder of another human being.

VII. “You shall not commit adultery.”

This is a command against have sexual relations with anyone other than one’s spouse.

VIII. “You shall not steal.”

This is a command against taking anything that is not one’s own, without the permission of the person to
whom it belongs.

IX. “You shall not give false testimony against your neighbor.”

This is a command prohibiting testifying against another person falsely. It is essentially a command against
lying.

X. “You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant
or maidservant, his ox or donkey, or anything that belongs to your neighbor.”

This is a command against desiring anything that is not one’s own. Coveting can lead to breaking one of the
commandments listed above: murder, adultery, and theft. If it is wrong to do something, it is wrong to desire
to do that same something.

What is Antinomianism?

The word antinomianism comes from two Greek words, anti, meaning "against"; and nomos, meaning
"law." Antinomianism means “against the law.”

The law of God given to Moses is a comprehensive set of guidelines to ensure that the Israelites' behavior
reflected their status as God's chosen people. It acknowledges God's holiness and mankind's sinfulness.

In an attempt to better understand the purpose of these laws, Jews and Christians categorize them leading to
the distinction between moral law, ceremonial law, and judicial law.

Moral Law

The moral laws, or mishpatim, relate to justice and judgment and are often translated as
"ordinances."

Mishpatim are said to be based on God's holy nature.

As such, the ordinances are holy, just, and unchanging.

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 Their purpose is to promote the welfare of those who obey.

The moral law is the Ten Commandments.

Moral law illuminates the fallen state of all mankind.

Ceremonial Law

The ceremonial laws are called hukkim or chuqqah in Hebrew, which literally means “custom of the
nation”; the words are often translated as “statutes.”

These laws seem to focus the adherent’s attention on God.

They include instructions on regaining right standing with God (e.g., sacrifices and other ceremonies
regarding “uncleanness”), remembrances of God’s work in Israel (e.g., feasts and festivals), specific
regulations meant to distinguish Israelites from their pagan neighbors (e.g., dietary and clothing
restrictions), and signs that point to the coming Messiah (e.g., the Sabbath, circumcision, Passover,
and the redemption of the firstborn).

Civil/Judicial Law

These laws were specifically given for the culture and place of the Israelites and encompass all of the
moral law except the Ten Commandments.

This includes everything from murder to restitution for a man gored by an ox and the responsibility of
the man who dug a pit to rescue his neighbor's trapped donkey (Exodus 21:12-36).

Antinomianism takes a biblical teaching to an unbiblical conclusion.

The biblical teaching is that Christians are not required to observe the Old Testament Law as a means
of salvation. (Gal. 2:16)

When Jesus Christ died on the cross, He fulfilled the Old Testament Law (Matthew 5:17, Romans
10:4; Galatians 3:23-25; Ephesians 2:15).

The unbiblical conclusion is that there is no more law that God expects Christians to obey.

The Ceremonial and Civil Laws were abrogated because they were fulfilled in Christ but, the Moral Law or the
Decalogue is in perpetuity in the lives of Christians because God Himself has written it in their hearts.

God gave the Ceremonial Law and Civil Law through Moses but God did not write it down, Moses did.

God wrote the Moral Law on stone tablets and later on to the hearts of the believers. (Jer. 31:33, Exo
32:16)

The Decalogue is The Law of Christ:

The Decalogue was summarized by Jesus in Mark 12:28–31.

Mark 12:28–31, “‘Which commandment is the most important of all?’ Jesus answered, ‘The most
important is, “Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God
with all your heart and with all your soul and with all your mind and with all your strength.” The

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 second is this: “You shall love your neighbor as yourself.” There is no other commandment greater
than these.’”

The law of Christ, then, is to love God with all of our being and to love our neighbors as we love
ourselves.

In place of the Ceremonial Law and Civil Law, Christians are to obey the Law of Christ which is the perpetuity
of the Moral Law or the Decalogue summarized in two commandments.

The scribe who asked Jesus the question responds with, “To love Him with all the heart and with all
the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than
all whole burnt offerings and sacrifices.”

In this, Jesus and the scribe agreed that those two commands are the core of the Decalogue. (32-33)

The 4th Commandment: Should Christians Observe the Sabbath?

From creation onward, the people of God worshiped on the seventh day of the week.

This was a “creation ordinance” that the Creator Himself established by His example, with the intent
that His creatures would follow it.

He worked six days and called His image-bearers to work ; He rested on the seventh day) and called
His image-bearers to rest. (Gen. 2:15, Gen. 2:2; Ex. 20:11; 31:17)

He signified this with His benediction, setting apart the seventh day as “holy” (Gen. 2:3).

Later, when the Sabbath command was reiterated, we read: “In six days the LORD made heaven and earth,
and on the seventh day he rested and was refreshed” (Ex. 31:17).

The word refreshed (Hebrew, naphash) is used only two other times in the Old Testament: once in
reference to giving rest to animals, servants, and visitors within Israel (Ex. 23:12), and once in
reference to David and his men (2 Sam. 16:14).

After God worked to make everything, it was as if His rest refreshed Him, Yet God’s rest and
refreshment mean so much more; they have to do with His joy and satisfaction.

God’s rest and satisfaction was that of a King; having created the heavens and the earth to be His
cosmic palace, He took His place on His throne, so to speak, on the seventh day. (Ps. 104:31)

After God brought His people out of Egypt and through the Red Sea, the Sabbath day took on even more
significance as a covenant sign that God sanctified His people (Ex. 31:13).

On that day, the saints celebrated the reality that God had created them and that their rest was
rooted in His rest: “For in six days the LORDmade heaven and earth, the sea, and all that is in them,
and rested the seventh day” (Ex. 20:8-11).

As well, the Sabbath signified that God had redeemed His people (Deut. 5:12-15).

Finally, the annual Day of Atonement fell on a Sabbath (Lev. 16:30-31), so the Sabbath also celebrated
God’s forgiveness of His people.

Under the old covenant with Israel (Ex. 19; Heb. 8:6, 7, 13), the Sabbath day was extremely strict.

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 Not only was no work to be done by the Israelites and their children, they also were to give rest to all
in their households—servants, livestock, even sojourners (Ex. 20:10).

God even gave regulatory laws over what could and could not be done. For example, if one even went
out to gather sticks on the Sabbath in order to kindle a fire (Num. 15:32-36; Ex. 35:1-3), he was to be
put to death (Ex. 31:14-15; 35:2).

All this strictness was a part of the tutelage of the law, which was meant to lead Israel by the hand to
Jesus Christ (Gal. 3:24), who is the final sacrifice ending the old covenant (Heb. 7:11-12, 18-
19; 8:7, 13).

When Jesus rose from the dead on the first day of the week, things changed; Christ, the second Adam,
“finished” (John 19:30) the work that the first Adam failed to do (Rom. 5:12-19).

Because of that pivotal event, the church determined that for Christians under the new covenant, the
day of worship and celebration of the Lord’s grace in Jesus Christ was to be the first day of the week,
Sunday: “From the beginning of the world to the resurrection of Christ, [the Sabbath] was the last day
of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in
Scripture, is called the Lord’s day, and is to be continued to the end of the world, as the Christian
Sabbath” (WCF, 21:7).

On this day, we are reminded of and participate in the glorious reality that we have already entered
God’s rest (Matt. 11:28; Heb. 4:10) and that we await the experience of the fullness of this rest in
eternity in the new heavens and new earth (Rev. 21-22).

We now assemble corporately for worship and enjoy a foretaste of our eternal rest, then go out into
the kingdom of this world to work for six days. So why do we worship on Sunday and not Saturday?

 The first day of the week was the day on which our Lord rose from the dead (John 20:1;
cf. Ps. 118:24).

 The first day of the week is called “the Lord’s day” (Rev. 1:10; cf. 1 Cor. 16:2).

 The first day was the day on which the Holy Spirit was poured out on the church (Acts 2:1-36).

 Just as on the first day of creation God made light and separated it from the darkness, we gather
on the first day of the week to celebrate the light of the gospel in Jesus Christ, who has separated
us from the world of the darkness of sin (John 1:5, 9; 3:19; 8:12; 2 Cor. 4:1-6).

Some claim that Constantine changed the Sabbath from Saturday to Sunday:

In the year 321 A.D., Constantine decreed, "On the venerable day of the Sun let the magistrates and
people residing in cities rest, and let all workshops be closed" (Codex Justinianus lib. 3, tit. 12, 3; trans.
in Philip Schaff, History of the Christian Church, Vol. 3, p. 380, note 1).

Constantine seems to have made this change himself and not through the papacy, since the papacy
had not really come in to being at that time.

The papacy grew gradually out of the office of Bishop and for many years this was centered in Rome.

In any case, it should be noted that in doing this, Constantine is not changing the Sabbath; he is
merely making Sunday the official day of rest for the Roman Empire.

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 His motivation was probably not born out of hatred for the Jews (it's hard to say for sure why
Constantine or any historical figure did what they did) but out of a desire to adopt what the Christians
had practiced for nearly two and a half centuries.

From creation until Christ, the people of God worked six days and then rested on the seventh day.

This was a picture of their looking forward to eternal rest; the seventh day of creation was not
structured with an “evening and morning” as the previous six days (Gen. 2:1-3), which signified that
the seventh day had no end and was thus a foretaste of eternity itself.

On the other hand, from the work of Christ until the consummation, the people of God rest on the first day
and work the next six, looking back on the finished work of Christ.

From these truths, Christians should make it their utmost priority to observe the Lords Day and not forsake it.

Church attendance on the Lords Day is not just a “good suggestion”; it is God’s will for believers.

Hebrews 10:25 says we should “not [be] giving up meeting together, as some are in the habit of doing,
but encouraging one another—and all the more as you see the Day approaching.”

The Sabbath was not abrogated but fulfilled in Christ, therefore the Decalogue is still in perpetuity in the life
of truly saved believers of Christ.

Theologically, antinomianism is the belief that there are no laws God expects Christians to obey.

The apostle Paul dealt with the issue of antinomianism in Romans 6:1-2, “What shall we say, then?
Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it
any longer?”

The most frequent attack on the doctrine of salvation by grace alone is that it encourages sin.

People may wonder, “If I am saved by grace and all my sins are forgiven, why not sin all I want?”

This thinking is not the result of true conversion because true conversion yields a greater desire to
obey, not a lesser one.

God’s desire—and our desire when we are regenerated by His Spirit—is that we strive for holiness not
sin.

Our response is to consecrate our lives to Him out of love, worship, and gratitude for what He has
done for us (Romans 12:1-2).

Antinomianism is unbiblical in that it misapplies the meaning of God’s gracious favour.

Christ freed us from the bondage of the Law that condemns us to eternal judgment and the evidence of this is
that we will love to obey His Moral Law; the Decalogue or the Law of Christ.

By this we know that we love the children of God, when we love God and obey his commandments. For this is
the love of God, that we keep his commandments. And his commandments are not burdensome. For everyone
who has been born of God overcomes the world. And this is the victory that has overcome the world—our
faith. 1 John 5:2-4

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 Christian Life and the Church
All of the blessings we experience in the Christian life are ultimately undeserved, they are all of grace. (1 Peter
5:12).

God blesses the life of the saints within the life of the church through His different means of Grace.

The means of grace are any activities within the fellowship of the church that God uses to give more grace to
Christians.

In the history of the discussion of “means of grace within the church,” some theologians have restricted them
to three: the Preaching of the Word, and the two sacraments; the Believers Baptism and the Lord’s Supper:

The Preaching and Teaching of the Word

Even before people become Christians, the Word of God as preached and taught brings God’s grace to them
in that it is the instrument God uses to impart spiritual life to them and bring them to salvation.(Rom. 1:16, 1
Cor. 1:24, 1 Peter 1:23, 2 Tim. 3:15).6

Moreover, once we have become Christians, the Word of God is necessary for spiritual nourishment and for
maintaining spiritual life (Matt. 4:4)

Paul reminds us that it is the Word of God that is “able to build you up” (Acts 20:32).

It is the Word of God that sanctifies us or convicts us of sin and turns us to practical righteousness
leading to holiness. (2 Tim. 3:16).

It gives wisdom, direction and guidance to our path in the midst of an ungodly culture (Ps.
119:105,19:7, 2 Peter 1:19, Hebrews 4:12)

It gives hope when we are in despair and perseveres us to the end (Rom. 15:4).

So closely are the growth and strength of the church linked to the reign of the Word of God in
people’s lives that more than once the book of Acts can describe the growth of the church as the
growth of the Word of God: (Acts 12:24, Acts 13:49).

The Word of God is not weak or powerless in accomplishing these goals, for it speaks to us with the power of
God and accomplishes God’s purposes. (Isa. 55:10–11, Jer. 23:29).

It is appropriate that we list the teaching of the Word as the first and most important means of grace within
the church; But we should add that such teaching includes not only officially recognized teaching by ordained
clergy in the church, but also all the teaching that occurs in Bible studies, Sunday School classes, the reading
of Christian books on Scripture, and even in personal Bible study.

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 The Two Ordinances of the Church:

Baptism

Baptism is one of two ordinances that Jesus instituted for the church just before His ascension. (Matt 28:19–
20).

Baptism was practiced before the founding of the church.

The Jews of ancient times would baptize proselytes to signify the converts’ “cleansed” nature.

John the Baptist used baptism to prepare the way of the Lord, requiring everyone, not just Gentiles, to
be baptized because everyone needs repentance.

However, John’s baptism, signifying repentance, is not the same as Christian baptism, as seen in Acts
18:24–26 and 19:1–7. Christian baptism has a deeper significance.

Christian baptism is an act of obedience to the Lord after salvation;

The Bible shows in many places that the order of events is 1) a person believes in the Lord Jesus and 2)
he is baptized.

This sequence is seen in Acts 2:41, “Those who accepted [Peter’s] message were baptized” (see
also Acts 16:14–15).

Christian baptism is the means by which a person makes a public profession of faith and discipleship.

In the waters of baptism, a person says, wordlessly, “I confess faith in Christ; Jesus has cleansed my
soul from sin, and I now have a new life of sanctification.”

Very simply, baptism is an outward testimony of the inward change in a believer’s life.

It is through this ordinance that a person is admitted into the fellowship of the church.

When we are saved, we are “baptized” by the Spirit into the Body of Christ, which is the church. (1
Corinthians 12:13)

Although baptism is closely associated with salvation, it is not a requirement to be saved.

Acts 2:38, Mark 16:16, 1 Peter 3:21, John 3:5, Acts 22:16, Galatians 3:27 if not carefully studied, seems
to teach that baptism is a requirement for salvation;

However, since the Bible so clearly tells us that salvation is received by faith alone (John
3:16; Ephesians 2:8-9; Titus 3:5)

The thief on the cross beside Jesus was never baptized, but because he repented and believed in
Jesus, he was saved. (Luke 23:33-43)

Baptism is to be administered:

1. By immersing the believer;

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 The Greek word baptizō means “to plunge, dip, immerse” something in water. This is the
commonly recognized and standard meaning of the term in ancient Greek literature both
inside and outside of the Bible.

Christian baptism illustrates, in dramatic style, the death, burial, and resurrection of Christ. At
the same time, it also illustrates our death to sin and new life in Christ.

As the believer confess his sin, he is submerged to the water representing death and burial of
the old sinful life just as Christ died and buried. (Romans 6:4)

As the believer emerges from the water the believer is cleansed from sin and symbolically
raised into his new life just as Christ rose from the dead. (Romans 6:11) (Colossians 2:12)

2. Only to those who give a believable profession of faith and repentance:

This view is often called “Credo-Baptism” or “believers’ baptism”.

Since it holds that only those who have given reasonable evidence of repentance from sin and
faith in Christ should be baptized.

Since baptism is a symbol of the beginning the Christian life, it should only be given to those
who have in fact begun the Christian life.

Paedo-Baptism or infant baptism does not fit the Biblical definition of baptism or the Biblical method
of baptism.

Many Christians who practice infant baptism do so because they understand infant baptism as
the new covenant equivalent of circumcision.

In this view, just as circumcision joined a Hebrew to the Abrahamic and Mosaic covenants, so
baptism joined a person to the New Covenant of salvation through Jesus Christ.

This view is unbiblical: The New Testament nowhere describes baptism as the New Covenant
replacement for Old Covenant circumcision or describes baptism as a sign of the New
Covenant.

It is faith in Jesus Christ that enables a person to enjoy the blessings of the New Covenant (1
Corinthians 11:25; 2 Corinthians 3:6; Hebrews 9:15).

Infants that are baptized to the Lord, will still have to make a personal decision to believe in
Jesus Christ in order to be saved when they grow up. (Acts 2:38, Rom 6:3-4)

3. In the name of the Father, Son, and Spirit—this is what makes it “Christian” baptism.

Jesus instructed the disciples to baptize believers in the name of the father Son and the Holy
Spirit. (Matt. 28:19-20)

While Apostle Peter’s words on the day of Pentecost called sinners to repent and be baptized
in the name of Jesus. (Acts 2:38)

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 In the Book of Acts, new believers were also baptized in the name of Jesus
(Acts2:38; 8:12; 8:16; 10:48; 19:5).

It is, however, essentially the same thing—Jesus, the Father and the Holy Spirit are one (John
10:30; Acts 16:7)

The bottom line is that the name/names in which we are baptized is not as important as the
recognition that baptism identifies us with the death, burial and resurrection of Christ our
Saviour.

The genuine faith on the part of the person being baptized, and the faith of the church that watches the
baptism is stirred up and encouraged by this ceremony.

The Holy Spirit certainly does work through baptism, and it becomes a “means of grace” through which the
Holy Spirit brings blessing to the person being baptized and to the church as well.

The Lord’s Supper or Christian Communion

In addition to baptism, the other ordinance or ceremony that Jesus commanded the church to carry out is
participation in the Lord’s Supper.

The Lord’s Supper is an integral part of Christian worship; It causes us to remember our Lord’s death and
resurrection and to look for His glorious return in the future.

The accounts of the Lord’s Supper are found in the Gospels (Matthew 26:26-29; Mark 14:17-25; Luke 22:7-22;
and John 13:21-30).

Jesus took a loaf of bread and gave thanks to God. As He broke it and gave it to His disciples, He said,
“‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he
took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke
22:19-21).

He concluded the feast by singing a hymn (Matthew 26:30), and they went out into the night to the
Mount of Olives.

It was there that, as predicted, Jesus was betrayed by Judas and the following was crucified.

It was during the age-old celebration of the Passover on the eve of His death that Jesus instituted a significant
new fellowship meal that we observe to this day.

The Passover was the most sacred feast of the Jewish religious year.

It commemorated the final plague on Egypt when the firstborn of the Egyptians died and the Israelites
were spared because of the lambs blood that was sprinkled on their doorposts that later on roasted
and eaten with unleavened bread.

God’s command was that throughout the generations to come the feast would be celebrated, the
story is recorded in Exodus 12.

Jesus, the final Lamb of God, instituted the Christian Communion and replaced the old Passover
memorial meal as remembrance to the new covenant He established. (1 Corinthians 5:7, Hebrews 8:8-
13, Hebrews 9:25-28).

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 The Christian Communion is a remembrance of what Christ did for us and a celebration of what we
receive as a result of His sacrifice.

There are differing views on the Lords Supper or the Christian Communion:

Are the Elements Literally, Spiritually or Symbolically the Body and Blood of Christ?

Transubstantiation:

The Roman Catholic Church teaches that once an ordained priest blesses the bread and wine of the
Lord's Supper, it is transformed into the actual flesh and blood of Christ though the elements retains
their appearance, odor, and taste.

It is also taught that it is a re-sacrificing of Jesus and the recipients of it would be cleansed from their
sins which is contradictory to the Scripture in Hebrews 10:10, 1 Peter 3:18, Hebrews 7:27)

Consubstantiation:

Consubstantiation is the view that the bread and wine of the Lord's Supper are spiritually the flesh and
blood of Jesus, yet the bread and wine are still actually only bread and wine.

Martin Luther held to this position that the elements do not change, and the body and blood cannot
be recognized by taste, but in some real, physical way the body and blood of Christ are present.

Consubstantiation believes that the elements are more than symbols and that the spiritual presence
of Christ is present whenever these symbols are partaken.

Symbolic:

In distinction from Martin Luther, Ulrich Zwingli, John Calvin and other Reformers argued that the
bread and wine of the Lord’s Supper did not change into the body and blood of Christ, nor did they
somehow contain the body and blood of Christ.

Rather, the bread and wine symbolized the body and blood of Christ, and they gave a visible sign of
the fact that Christ himself was truly present.

Who can partake at the Lords Supper?

Churches that practice “open” communion invite all professed believers in Christ to join them in
observing the ordinance, on the other hand Churches that practice “closed” communion limit
involvement in the Lord’s Supper to their own local body—only official members in good standing are
allowed to partake.

This leads us to the question is baptism required before partaking communion? Since we have
discussed before that baptism is the admission of a believer to the local church.

It is not stated in Scripture that a person must be baptized before being able to receive the Lord's
Supper.

However, the same requirement for both baptism and partaking of the Lord's Supper is salvation
through faith in the death, burial and resurrection of Jesus Christ.

How often should the Lord Supper be partaken?

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 The Bible nowhere instructs us how often we should take communion

It would seem that, since we take the Lord’s Supper to remember Christ’s death, we should take it
fairly often.

Some churches have a monthly Lord’s Supper service; others do it bi-monthly; others weekly.

In any case, it’s not the frequency that matters but the heart attitude of those who participate. We
should partake with reverence,

The apostle Paul wrote concerning the Lord’s Supper not found in the Gospels in 1 Corinthians 11:23-34.

Paul warns Christians who partake in the Lords Supper in an unworthy manner who are ritualistically,
indifferently, with an unrepentant heart, a spirit of bitterness, or any other ungodly attitude.

To come to the Lord ’s Table clinging to one’s sin not only dishonors the ceremony, but it also
dishonors His body and blood, treating lightly the gracious sacrifice of Christ for believers.

When believers do not properly judge the holiness of the celebration of communion, they treat with
indifference the Lord Himself—His life, suffering, and death.

The offense was so serious that God put the worst offenders to death, an extreme but effective form
of church purification.

Believers are kept from being consigned to hell, not only by divine decree, but by divine intervention.

The Lord chastens to drive His people back to righteous behavior and even sends death to some in the
church (v. 30) to remove them before they could fall away.

In keeping with Paul’s instruction, we should examine ourselves before eating the bread and drinking
the cup.

It is necessary to set all sin before the Lord, then partake, so as not to mock the sacrifice for sin, by
holding on to it.

Another statement Paul made that is not included in the gospel accounts is 1 Corinthians 11:26 which
places a time limit on the ceremony of Christian communion—until our Lord’s return.

But if Paul says there will be judgment for wrong participation in the Lord’s Supper, then certainly we
should expect blessing for right participation in the Lord’s Supper.

As with baptism, therefore, we should expect that the Lord would give spiritual blessing as we participate in
the Lord’s Supper in faith and in obedience to the directions laid down in Scripture, and in this way it is a
“means of grace” which the Holy Spirit uses to convey blessing to us.

Christian Life of Prayer and Meditation

Meditation

“May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord, my Rock and
my Redeemer.”

Psalm 19:14
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Unfortunately, the word “meditation” can carry the connotation of something mystical.

Christian meditation has nothing to do with practices that have Eastern mysticism as their foundation:
Such practices include lectio divina, transcendental meditation, and many forms of what is called
contemplative prayer.

These have at their core a dangerous premise that we need to “hear God’s voice,” not through His
Word, but through personal revelation through meditation.

Some churches are filled with people who think they are hearing a “word from the Lord,” often
contradicting one another and therefore causing endless divisions within the body of Christ.

Christian meditation is to be solely on the Word of God and what it reveals about Him.

Christians are not to abandon God’s Word, which is “God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness, so that the man of God may be thoroughly
equipped for every good work” (2 Tim. 3:16-17).

True Christian meditation is an active thought process whereby we give ourselves to the study of the
Word, praying over it and asking God to give us understanding by the Spirit, who has promised to lead
us “into all truth” (Jn. 16:13).

Then we put this truth into practice, committing ourselves to the Scriptures as the rule for life and
practice as we go about our daily activities.

This causes spiritual growth and maturing in the things of God as we are taught by His Holy Spirit.

David found this to be so, and he describes the man who is “blessed” as one whose “delight is in the law of
the LORD, and on his law he meditates day and night” (Psa. 1:2).

Prayer

“Pray without ceasing...”

1 Thessalonians 5:17

Westminster Larger Catechism:

Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of
Christ, with confession of our sins, and thankful acknowledgment of his mercies. (Psalm 62:8, Psalm
10:17, 1 John 5:14, Matthew 26:39, John 6:38, John 16:23, Daniel 9:4, Philippians 4:6).

Christians should grow both in his personal daily prayer and corporate prayer:

Praying in Private:

Daniel went to his upper chamber and “got down upon his knees three times a day and prayed and
gave thanks before his God” (Dan. 6:10)

Jesus frequently went out into solitary places to be alone to pray (Luke 5:16 et al.). And he also
teaches us, “When you pray, go into your room and shut the door and pray to your Father who is in
secret; and your Father who sees in secret will reward you” (Matt. 6:6).

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 This statement is in the context of avoiding the error of the hypocrites who loved to pray at the street
corners “that they may be seen by men” (Matt. 6:5).

There is wisdom in Jesus’ encouragement to pray in secret, not only that we might avoid hypocrisy,
but also that we might not be distracted by the presence of other people and therefore modify our
prayers to suit what we think they will expect to hear.

When we are truly alone with God, in the privacy of a room to which we have “shut the door” (Matt.
6:6), then we can pour out our hearts to him.

The need to pray in private may also have implications for small-group or church prayer meetings:
when believers come together to seek the Lord earnestly about a specific matter, it is often helpful if
they can be in the privacy of a home where the door is shut and they can collectively cry out to God.
(Acts 12:5, 12–16).

Praying With Others:

Believers find strength in praying together with others. There are many examples in Scripture where
groups of believers prayed together or where one person led the entire congregation in prayer (1
Kings 8:22–53, Acts 4:24).

Even the Lord’s Prayer is put in the plural: It does not say, “Give me this day my daily bread” but “Give
us this day our daily bread” and “Forgive us our sins” and “Lead us not into temptation but deliver us
from evil” (Matt. 6:11–13).

Praying with others for others or intercession result in is unity, growth and encouragement in the life
of the believers.

Prayer and Fasting

Prayer is often connected with fasting in Scripture. (Neh. 1:4, (Esth. 4:3, Dan. 9:3, Joel 2:12, Luke 2:37, Acts
13:2, Acts 13:3, Acts 14:23).

So fasting appropriately accompanied prayer in many situations: in times of intensive intercession,

repentance, worship, and seeking of guidance.

In each of these situations, several benefits come from fasting, all of which affect our relationship to God:

Fasting increases our sense of humility and dependence on the Lord, for our hunger and physical
weakness continually remind us how weak we are in ourselves and in need of the Lord.

Fasting allows us to give more attention to prayer, for we are not spending time on eating.

Fasting is a good exercise in self-discipline, for as we refrain from eating food, which we would
ordinarily desire, it also strengthens our ability to refrain from sin, to which we might otherwise be
tempted to yield. If we train ourselves to accept the small “suffering” of fasting willingly, we will be
better able to accept other suffering for the sake of righteousness (Heb. 5:8; 1 Peter 4:1–2).

Fasting also heightens spiritual and mental alertness and a sense of God’s presence as we focus less
on the material things of this world (such as food) and as the energies of our body are freed from
digesting and processing food. This enables us to focus on eternal spiritual realities that are much
more important.

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 Finally, Fasting is a continual reminder that, just as we sacrifice some personal comfort to the Lord by
not eating, so we must continually sacrifice all of ourselves to him.

Though the New Testament does not specifically require that we fast, or set special times when we must fast,
Jesus certainly assumes that we will fast, for he says to his disciples, “And when you fast” (Matt. 6:16).

Moreover, Jesus also says, “The days will come, when the bridegroom is taken away from them, and then
they will fast” (Matt. 9:15). He is the Bridegroom, we are his disciples, and during this present church age he
has been “taken” away from us until the day he returns.

Most Christians do not fast, but, if we were willing to fast more regularly—even for one or two meals—we
might be surprised how much more spiritual power and strength we would have in our lives and in our
churches.

Christian Family
Christian Marriage

Marriage is the fundamental institution of all human society that was established by God at creation, when
God created the first human beings as “male and female” (Gen. 1:27) and then said to them, “Be fruitful and
multiply and fill the earth” (Gen. 1:28).

In Malachi 2:14, marriage is viewed as a “covenant” commitment in which God stands as a “witness.” And
Jesus says that a married couple constitutes a unity that “God has joined together” (Matt. 19:6).

Some kind of public commitment is necessary to a marriage, for a society must know to treat a couple as
married and not as single.

Sexual intercourse alone does not constitute a marriage, as was evident from the conversation
between Jesus and the woman at the well in Samaria. (John 4:18)

She was living with a man but that did not mean she was married to him, for there had been no public
commitment recognized by God or by the community (also Ex. 22:16–17).

That is why sexual intercourse after a marriage ceremony is often said to “consummate” the marriage,
and (except in cases where it is physically impossible, because of disability, injury, or advanced age) it is
thought that a marriage has not fully begun until sexual intercourse has occurred.

Both Genesis 2:24 and Matthew 19:5 view the “one flesh” unity that occurs as an essential part of the
marriage.

When a marriage occurs, a man and woman have a new status before God: he now considers them to be
husband and wife together.

Marriage is a picture of the covenantal relationship between Christ and the church, with the husband
representing the former and the wife representing the latter: “This mystery is profound, and I am saying that it
refers to Christ and the church” (Eph. 5:32).

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Differing Roles in Marriage

The Bible clearly affirms that both men and women are created in God’s image and have equal value and
dignity in God’s sight and for the work of his kingdom on earth (Gen. 1:27, 31; Acts 2:17–18; 8:12; Gal. 3:28; 1
Pet. 3:7).

At the same time, the Bible indicates that husband and wife are called to different roles in marriage.

God gives to the husband a responsibility for loving, humble headship (or leadership) in the marriage.
Husbands are to love their wives “as Christ loved the church” (Eph. 5:25), and “the husband is the head
of the wife even as Christ is the head of the church” (Eph. 5:23).

God has given to the wife a responsibility for joyful, intelligent submission to her husband’s headship
and support of her husband’s leadership role; though never to comply if her husband tells her to sin
against God.(Eph. 5:22, 1 Cor. 11:3; Col. 3:18–19; Titus 2:5; 1 Pet. 3:1–7).

Husbands and wives will often share in responsibilities and help each other as partners in establishing a
household and raising a family.

Yet a number of passages suggest that the primary responsibility for providing for the family and
protecting the family belongs to the husband, while the primary responsibility for caring for the home
and children belongs to the wife. (Numbers 1:2–3; Deuteronomy 3:18–19; 20:7–8; 24:5; Joshua 1:14;
23:10; Judges 4:8–10; 9:54; 1 Samuel 4:9; Nehemiah 4:13–14; Jeremiah 50:37; Nahum 3:13)

Since these responsibilities are patterned on the relationship between Christ and the church, they are not due
to particular circumstances in individual cultures or societies but are applicable for all marriages, for all
cultures and all time.

They are a part of the “very good” creation that God established from the beginning.

In addition, such “equality in value” but “difference in roles” between husbands and wives reflects the
equality in deity but differences in roles between the Father and the Son in the Trinity (see note on 1
Cor. 11:3).

Sexual Intimacy and Moral Standards for Marriage

The Bible views sexual intimacy in marriage as a blessing from God. God said to Adam and Eve, “Be fruitful and
multiply and fill the earth” (Gen. 1:28), which implies that God created them so that they would have sexual
intercourse together and thereby bear children (cf. Gen. 1:31).

Sex is seen within the context of marriage (“his wife,” Gen. 2:24) from the very beginning of creation.

After the fall, sexual intimacy in marriage is still viewed positively (Prov. 5:15–19; Song of Solomon; 1
Cor. 7:2–5).

Why is adultery wrong?

(1) Because God says it is wrong: “You shall not commit adultery” (Ex. 20:14).

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(2) Adultery pictures unfaithfulness in the relationship between Christ and the church, giving a picture of
Christ being unfaithful to his people and abandoning them, and not keeping his covenant with them, or else
picturing the church as worshiping other gods and being unfaithful to Christ (cf. Mal. 2:14; Eph. 5:31–32).

(3) Adultery intrudes another person into the “one flesh” relationship of marriage (cf. Gen. 2:24; Eph. 5:31).

(4) Adultery destroys trust within a marriage because it is the most serious kind of violation of a marriage vow.

(5) Adultery often leads to children being born without two parents to raise them or else leads to abortion to
end an unwanted pregnancy, both of which consequences contradict God’s ideal.

(6) Adultery is thus frequently and understandably pictured in Scripture as destroying a person’s life: “He does
not know that it will cost him his life” (Prov. 7:23; cf. 5:3–14; 6:27–29, 32–33; 7:21–23).

Sexual intercourse between unmarried persons is also consistently viewed as morally wrong throughout
Scripture, from the laws of Moses (Ex. 22:16–17; Deut. 22:13–21) to the teachings of Jesus (John 4:16–18;
Gen. 38:24; Matt. 15:19 John 8:41; Acts 15:20; 1 Cor. 6:18; 7:2, 9; 1 Thess. 4:3; 2 Cor. 11:2).

God requires not only right conduct but also purity of heart. (Ex. 20:17; cf. Prov. 6:25; Matt. 5:27).

The opposite of desiring to commit adultery is having a deep love for one’s wife or husband and a
strong desire for a positive sexual relationship within one’s own marriage, as well as a sense of
revulsion at the thought of embracing anyone else in the same way.

This purity of heart, like other inward virtues, needs prayerful cultivation if it is to be sustained.

Looking at pornography is a direct violation of Jesus’ command against gazing at a woman “with lustful
intent” (Matt. 5:28; cf. Job 31:1–2).

Pornography attracts a man’s affections and desires away from his marriage and away from his
wife.

It inevitably brings moral uncleanness in the heart, long-lasting harmful memories, and
destructive consequences to one’s marriage relationship

The same is true for the future marriage of those who are single.

It ultimately leads in many cases to other sins, such as prostitution, rape, and other kinds of
violence against women, because it dehumanizes them and fails to recognize and respect them
as persons made in God’s image and valuable in his sight.

Sex is beautiful and holy only within the context of marriage.

Some Will Not Be Married

The Bible also recognizes that not everyone will be married, and even among those who are married some will
be widowed or divorced and therefore will become single again.

In 1 Corinthians 7:7–40, Paul sees advantages to both being single and being married.

Jesus himself was never married, and Paul was not married at the time of his ministry (see 1 Cor. 7:7; 9:5; it is
impossible to know whether he was previously married or not).

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Jesus and Paul are examples of godly singleness coupled with wonderful effectiveness in ministry.

But Paul says, “Each has his own gift from God, one of one kind and one of another” (1 Cor. 7:7), and therefore
both remaining single and becoming married are morally permissible choices depending on the kind of life
that God has called each person to live (see 1 Cor. 7:17, 27–28, 36–38).

Divorce and Remarriage

God’s Original Plan

God’s original plan for the human race, as indicated in his creation of Adam and Eve as husband and wife, is
lifelong, monogamous marriage.

Jesus rebukes and corrects a first-century practice of easy divorce for trivial reasons. (Matt. 19:3–6).

For example, the Mishnah said, “The school of Shammai say: A man may not divorce his wife unless he
has found unchastity in her. … And the school of Hillel say [he may divorce her] even if she spoiled a
dish for him. … Rabbi Akiba says, [he may divorce her] even if he found another fairer than she”
(Mishnah, Gittin 9.10). Rather than entering into this debate among rabbis, Jesus first affirms God’s
original plan for marriage and shows that it remains God’s ideal for all marriages.

Malachi views marriage as a “covenant” between a husband and wife, a covenant to which God was a witness
and to which therefore God will hold people accountable: “the LORD was witness between you and the wife of
your youth, to whom you have been faithless, though she is your companion and your wife by covenant” (Mal.
2:14).

Therefore marriage is an especially serious commitment:

(1) between husband and wife, (2) to the society in which they live, and (3) before God himself (whether or
not he is explicitly acknowledged in the marriage ceremony).

But What If One Spouse Is Unfaithful?

In marriage, a man and a woman is to commit to live with each other as husband and wife for life.

In order for them to keep this commitment, both parties have to remain in the marriage.

But when one party decides to leave the marriage for another partner, it becomes impossible for the
remaining spouse to faithfully fulfill his or her commitment (a husband, e.g., cannot live with and act as
a husband to a wife who is living with another man).

Because of such cases, it seems that in both the OT and the NT God allowed divorce, in order to give
some relief to the one spouse when the other has deserted the marriage or desecrated it by adultery.

Although divorces took place in OT times (assumed by Lev. 21:7, 14; Num. 30:9; Deut. 24:1–4), the only OT law
concerning divorce is found in Deuteronomy 24:1–4.

It envisions a situation in which a man divorces and sends away his wife, she subsequently remarries, and then
becomes divorced or widowed; In such a case the law forbids the first husband to marry her again.

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Jesus’ Teachings on Divorce

Many of the first-century rabbis expanded on Deuteronomy 24:1–4, using it to justify divorce for many
reasons, even trivial ones (see above).

This fact lies behind the remainder of the exchange between the Pharisees and Jesus in Matthew 19:7-9.

When Jesus says that anyone who divorces his wife “except for sexual immorality, and marries another,
commits adultery” (Matt. 19:9), he implies the converse: divorce and remarriage on the ground of one’s
spouse’s sexual immorality are not prohibited and do not constitute adultery.

Sexual immorality is the one exception Jesus makes to the requirement that marriage be lifelong, for it
seriously defiles, indeed disrupts, the “one flesh” union (Matt. 19:5).

When Jesus says, “and marries another,” he implies that both divorce and remarriage are allowed in
the case of sexual immorality and that someone who divorces because his spouse has committed
adultery may marry someone else without committing sin (Matt. 19:3–9).

Therefore, if “sexual immorality” occurs, then divorce is allowed but not required.

In fact, forgiveness and reconciliation, restoring the marriage, should always be the first option.

Where divorce was allowed—in Greek, Roman, and Jewish culture—the right to remarry (another person) was
always assumed in the first century.

For example, the Mishnah says, “The essential formula in the bill of divorce is, ‘lo, thou art free to
marry any man’” (Mishnah, Gittin 9.3).

But in Matthew 19:1–9 where Jesus allows divorce on the grounds of porneia, Jesus was simultaneously
prohibiting divorce on the numerous other grounds that were being invoked in the first century.

If divorce is secured for other reasons, then God does not count the divorce as valid (for such divorcers
would be committing adultery should they marry someone else; see Matt. 19:9).

Jesus affirms essentially the same teaching: But I say to you that everyone who divorces his wife,
except on the ground of sexual immorality, makes her commit adultery, and whoever marries a
divorced woman commits adultery.

In Matthew 5:32 Jesus says that the husband who wrongfully divorces his wife “makes her commit
adultery” because in that society, it was assumed that a divorced woman would usually need to marry
someone else for financial support and protection, and yet Jesus still says this new relationship is, at
least initially, “adultery” because there was not a proper reason for the divorce.

But Jesus places most of the blame on the husband who wrongly divorced her, saying that he thereby
“makes her commit adultery.” (Matt. 5:31–32).

Jesus only allows divorce on the ground of sexual immorality and remarriage for the offended party only.

Does Paul Add a Second Reason for Divorce?

Many interpreters hold that Paul adds a second legitimate reason for divorce in 1 Corinthians 7:12–15.

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Paul is facing a new situation that was not addressed by Jesus—the situation of a Christian and non-Christian
married to one another, in the context of Jesus speaking to Jewish people who only married fellow Jews that
were both part of the Jewish religious community.

When a believer has an unbelieving spouse, Paul says that they should remain married if the unbeliever is
willing to do so “But if the unbelieving partner separates, let it be so. (1 Cor. 7:12–14-15)

In such cases the brother or sister is not enslaved. God has called you to peace” (1 Cor. 7:15).

Most interpreters think this implies the freedom to obtain a legal divorce and the freedom to marry someone
else.

When an unbelieving spouse has deserted the marriage, God releases the believing spouse from the
twin unending stresses of:

(1) A lifelong vain hope of reconciling with an unbeliever who has left, and

(2) A lifelong prohibition against enjoying the good blessings of marriage again.

But some interpreters hold that remarriage is never allowed after divorce; on this view, Paul is saying
only that the believing spouse is not bound to continue to seek reconciliation.

Would this passage apply to desertion by someone who professes to be a Christian?

In such cases, a question arises as to whether the person is genuinely a believer or is making a false
profession of faith.

Each situation will be different, and a Christian involved in such a difficult circumstance should seek
wise counsel from the leaders of his or her church.

Where possible, the steps of church discipline outlined in Matthew 18:15–17 should be followed in an
attempt to bring reconciliation to the marriage.

If that process results in the final step of excommunication from the church, then it would seem
appropriate to treat the deserting spouse as an unbeliever (Matt. 18:17).

But it must be emphasized that, if reconciliation of the marriage can at all be brought about, that should
always be the first goal.

Are There Other Grounds for Divorce?

In addition to the two grounds of sexual immorality or desertion by an unbelieving spouse, are there any other
legitimate, biblical grounds for divorce?

Some interpreters have argued that repeated instances of physical abuse should be seen as an additional
legitimate ground for divorce.

Others would respond that many other means should be used to bring the abuse to an immediate halt,
including separation (for the eventual purpose of bringing restoration along with the complete cessation of the
abuse), church discipline, confrontation and counseling, police action, a court order, and other kinds of
intervention by church members, family, and friends.

But these would stop short of adding a reason for divorce that neither Jesus nor Paul specified.
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What should be done if someone has been divorced for other reasons than those given in the Bible and then
has married someone else?

Jesus says that in such a case the person has committed “adultery” (Matt. 19:9), so the marriage began
with adultery.

But when Jesus says, “and marries another” in that same verse, he implies that the second marriage is
in fact a true marriage.

Jesus does not say, “and lives outside of marriage with another” (which was possible, see John 4:18),
but “and marries another.”

Therefore, once a second marriage has occurred, it would be further sin to break it up, for it would be
destroying another marriage.

The second marriage should not be thought of as continually living in adultery, for the man and woman
are married to each other, not to anyone else.

The responsibility of the husband and wife in such a case is to ask God for his forgiveness for previous
sin, and then for his blessing on the current marriage, and to strive to make the current marriage a
good and lasting one.

With respect to the phrase “husband of one wife” in 1 Timothy 3:2 and Titus 1:6, some argue that this means
that a person has never been married more than once, and therefore that it excludes from the office of elder
all men who have been divorced for whatever reason and also all whose wives have died and who have
subsequently married someone else.

But a better understanding of this passage is that it refers to the present status of a man, either to his
character of being faithful to his wife, or else to the fact that he does not have more than one wife (see
note on 1 Tim. 3:2–3).

In either of these better interpretations, the verse does not prohibit all divorced men from being
elders, but each case should be evaluated on an individual basis.

Since marriage is not an institution only for Jews and Christians but is an institution established by God at
creation, it is for all people, believers and unbelievers alike, and is in fact universal in the human community.

The standards expressed here for divorce and remarriage are therefore applicable to all people.

The church, where it has opportunity, should encourage non-Christians as well as Christians to abide by
God’s high moral standards regarding divorce and remarriage.

However, in cultures where rampant divorce for all sorts of reasons is common and has been occurring
for decades, individual Christians as well as churches should seek to support and minister to the many
women and men and children who have been hurt by divorces in the past, as well as the casualties of
divorces in the present.

The principles expressed in this article represent the most commonly held view among Protestants since the
time of the Reformation (17th-century Westminster Confession of Faith 24.5, 6).

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 Other Christian Issues on Marriage

Polygamy

Why did God allow polygamy in the OT?

Nowhere in the Bible did God ever command polygamy or tell anyone to marry more than one wife.

Rather, God temporarily allowed polygamy to occur, he did not give any general prohibition against it,
without giving it any explicit moral approval.

Nevertheless, in the OT narratives, whenever a man has two or more wives, it seems to lead to trouble
(Genesis 16; 29–31; 1 Samuel 1; 1 Kings 11; note the prohibition in Deut. 17:17).

Polygamy is horribly dehumanizing for women, for it does not treat them as equal in value to their husbands,
and therefore it does not recognize that they share fully in the high status of being created “in the image of
God” (Gen. 1:27) and of being worthy of honor as “heirs with you of the grace of life” (1 Pet. 3:7).

The requirement that an elder be “husband of one wife” (1 Tim. 3:2) would exclude polygamists from
being elders.

This has practical application today in missionary contexts in cultures where polygamy is still practiced:
the Bible would not encourage a husband to divorce any of his multiple wives when this would leave
them without support and protection.

But it would not allow a man with multiple wives to be an elder.

This restriction would provide a pattern that would generally lead to the abolition of polygamy in a
church in a generation or two.

Polygamy is not taught in the Bible, Christians are called to be faithful to God by being faithful to their
marriage covenant to a single spouse.

Same-sex Marriage?

Proposals for governments to recognize “same-sex marriage” should be evaluated in light of the Bible’s
teaching that one role of civil government is to “praise those who do good” (1 Pet. 2:14).

Government recognition of a relationship as a “marriage” carries with it the endorsement and encouragement
of that relationship by a society.

Married couples enjoy many protections and benefits (legal, financial, and interpersonal) that society has
granted in order to encourage marriage and signal that the institution of marriage brings benefits to society as
a whole.

So the question is really whether a society, through its laws, should give approval and encouragement to
homosexual relationships that both the Bible and most cultures throughout history have considered to be
morally wrong rather than “good,” and that also bring significant harmful consequences.

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Governmental recognition of “same-sex marriage” would imply a requirement to allow homosexual couples to
adopt and raise children, and this would rob many children of the opportunity to be raised in a home with
both a father and a mother, which is by far the best environment for them.

In addition, government recognition would likely soon carry with it governmental prohibitions against
criticizing homosexual conduct.

Christian Parenting

God created the family: His design was for a man and a woman to marry for life and raise children to know and
honor Him (Mark 10:9; Malachi 2:15).

Adoption is also God’s idea, and He models this in His adoption of us as His children (Romans
8:15, 23; Ephesians 1:5).

Regardless of the means by which they enter a family, children are a gift from God and He cares about how
they are raised (Psalm 127:3; Psalm 34:11; Proverbs 23:13–14).

Children are a “heritage from the Lord” (Psalm 127:3).

When God gives us gifts, He also gives clear instructions how to care for them.

When God led the Israelites out of bondage, He commanded them to teach their children all He had done for
them (Deuteronomy 6:6–7; 11:19).

He desired that the generations to come would continue to uphold all His commands.

When one generation fails to instill God’s laws in the next, a society quickly declines.

Parents have not only a responsibility to their children, but an assignment from God to impart His
values and truth into their lives.

Several places in Scripture give specific instructions to parents about how to raise their children.

Christian Fathers

Ephesians 6:4 says, “Fathers, do not provoke your children to anger, but bring them up in the discipline and
instruction of the Lord.”

There are several ways a Father might provoke their children to anger.

Some fathers set impossible standards so that a child despairs of ever achieving them.

Some fathers ridicule, or humiliate their children as a means of punishment, which does nothing but
provoke them to anger.

Inconsistency can also provoke to anger as a child is never sure about the consequences of his actions.

Hypocrisy provokes children to anger when fathers require behavior from children that the parents are
not choosing for themselves.

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To “bring them up in the discipline and instruction of the Lord” means that fathers should train their children
the way God trains us:

What is the instruction of the Lord?

God’s instruction is found in His Word and He desires that parents fill their homes with His truth
(Deuteronomy 6:6-7, John 17:17; Psalm 119:97).

As fathers, do not only teach but moreover, practice godly living and make Spirit-controlled
decisions so that children will follow by example. (Galatians 5:16, 25)

God also disciplines His children and expects earthly fathers to do the same (Proverbs 3:11; Hebrews
12:5, Proverbs 23:13).

To discipline children means to make a disciple of them.

Proper, consistent discipline brings a “harvest of righteousness” (Hebrews 12:11).

Failure to discipline results in dishonour for both parent and child (Proverbs 10:1).

Proverbs 15:32 says that the one who ignores discipline “despises himself.”

The Lord brought judgment upon Eli the priest because he allowed his sons to dishonor the
Lord and “failed to restrain them” (1 Samuel 3:13).

How to best discipline children can be a difficult task to learn, but it is crucially important.

Some claim that physical discipline (corporal punishment) such as spanking is the only method the
Bible supports.

Others insist that “time-outs” and other punishments that do not involve physical discipline are far
more effective.

What does the Bible say?

Many Scriptures do in fact promote physical discipline. (Proverbs 23:13-14, 13:24; 22:15; 20:30).

The Bible teaches that physical discipline is appropriate, beneficial, and necessary.

The Bible strongly stresses the importance of discipline; it is something we must all have in order to be
productive people, and it is much more easily learned when we are young.

According to the Bible, though, the appropriate and restrained physical discipline of children is a good
thing and contributes to the well-being and correct upbringing of the child.

Children who are not disciplined often grow up rebellious, have no respect for authority, and as a
result find it difficult to willingly obey and follow God.

God Himself uses discipline to correct us and lead us down the right path and to encourage repentance
for our wrong actions (Psalm 94:12; Proverbs 1:7; 6:23; 12:1; 13:1; 15:5; Isaiah 38:16; Hebrews 12:9).

“No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of
righteousness and peace for those who have been trained by it” (Hebrews 12:11).

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In order to apply discipline correctly and according to biblical principles, parents must be familiar with the
scriptural advice regarding discipline.

Discipline must have as its goal: the good of the child.

A child should never be disciplined physically to the extent that it causes actual lasting physical
damage.

Never should the rod of discipline be used to vent anger or frustration.

God's discipline is loving, as should it be done in private between parent and child.

Physical punishment should always be followed immediately by comforting the child with assurance
that he/she is loved.

Can other forms of discipline, such as “time-outs,” be used instead of physical discipline?

Some parents find that their children do not respond well to physical discipline.

Some parents find that “time-outs,” grounding, and/or taking something away from the children is
more effective in encouraging behavioral change.

If that is indeed the case, by all means, a parent should employ the methods that best produce the
needed behavioral change.

While the Bible undeniably advocates physical discipline, the Bible is more concerned with the goal of
building godly character than it is in the precise method used to produce that goal.

Proverbs 23:24 shows the end result of fathering children according to God’s plan: “The father of godly
children has cause for joy. What a pleasure to have children who are wise” (NLT).

Christian Mothers

Being a mother is a very important role that the Lord chooses to give to many women.

A Christian mother is told to love her children in part, so that she does not bring reproach on the Lord and on
the Savior whose name she bears. (Titus 2:4-5)

In Titus 2:4, the Greek word philoteknos appears in reference to mothers loving their children.

This word represents a special kind of “mother love.” The idea that flows out of this word is that of
caring for our children, nurturing them, affectionately embracing them, meeting their needs, and
tenderly befriending each one as a unique gift from the hand of God.

Several things are commanded of Christian mothers in God’s Word:

Availability – morning, noon, and night (Deuteronomy 6:6-7)

Involvement – interacting, discussing, thinking, and processing life together (Ephesians 6:4)

Teaching – the Scriptures and a biblical worldview (Psalm 78:5-6; Deuteronomy 4:10; Ephesians
6:4)

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 Training – helping a child to develop skills and discover his/her strengths (Proverbs 22:6) and
spiritual gifts (Romans 12:3-8 and 1 Corinthians 12)

Discipline – teaching the fear of the Lord, drawing the line consistently, lovingly, firmly
(Ephesians 6:4; Hebrews 12:5-11; Proverbs 13:24; 19:18; 22:15; 23:13-14; 29:15-17)

Nurture – providing an environment of constant verbal support, freedom to fail, acceptance,

affection, unconditional love (Titus 2:4; 2 Timothy 1:7; Ephesians 4:29-32; 5:1-2; Galatians
5:22; 1 Peter 3:8-9)

Modeling with Integrity – living what you say, being a model from which a child can learn by
“catching” the essence of godly living (Deuteronomy 4:9, 15, 23; Proverbs 10:9; 11:3; Psalm
37:18, 37).

The Bible never states that every woman should be a mother.

However, it does say that those whom the Lord blesses to be mothers should take the responsibility
seriously.

Motherhood is not a chore or unpleasant task.

Just as a mother bears a child during pregnancy, and just as a mother feeds and cares for a child during
infancy, so mothers also play an ongoing role in the lives of their children, whether they are
adolescents, teenagers, young adults, or even adults with children of their own.

While the role of motherhood must change and develop, the love, care, nurture, and encouragement a
mother gives should never cease.

Mothers have a unique and crucial role in the lives of their children.

Christian Children

Honoring your father and mother is being respectful in word and action and having an inward attitude of
esteem for their position.

The Greek word for honor means “to revere, prize, and value.”

Honor is giving respect not only for merit but also for rank.

For example, some may disagree with a leaders decisions, but they should still honor his position as
leader.

Similarly, children of all ages should honor their parents, regardless of whether or not their parents
“deserve” honor.

God exhorts us to honor father and mother.

He values honoring parents enough to include it in the Ten Commandments (Exodus 20:12) and again
in the New Testament(Ephesians 6:1-3).

Honoring parents is the only command in Scripture that promises long life as a reward. Those who
honor their parents are blessed (Jeremiah 35:18-19).

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 In contrast, those with a “depraved mind” and those who exhibit ungodliness in the last days are
characterized by disobedience to parents (Romans 1:30; 2 Timothy 3:2).

Although we may no longer be directly under their authority, we cannot outgrow God’s command to honor
our parents.

Even Jesus, God the Son, submitted Himself to both His earthly parents (Luke 2:51) and His heavenly
Father (Matthew 26:39).

Following Christ’s example, we should treat our parents the way we would reverentially approach our
heavenly Father (Hebrews 12:9; Malachi 1:6).

After children mature, the obedience that they learned as children will serve them well in honoring
other authorities such as government, police, and employers.

Obviously, we are commanded to honor our parents, but how?

Honor them with both actions and attitudes. (Mark 7:6).

Honor their unspoken as well as spoken wishes. (Proverbs 13:1).

We should seek to honor our parents in much the same way that we strive to bring glory to God—in
our thoughts, words, and actions.

While we are required to honor parents, that doesn’t include imitating ungodly ones (Ezekiel 20:18-19).

If a parent ever instructs a child to do something that clearly contradicts God’s commands, that child
must obey God rather than his/her parents (Acts 5:29).

Honor begets honor.

God will not honor those who will not obey His command to honor their parents.

If we desire to please God and be blessed, we should honor our parents.

Honoring is not easy, is not always fun, and certainly is not possible in our own strength.

But honor is a certain path to our purpose in life—glorifying God. “Children, obey your parents in
everything, for this pleases the Lord” (Colossians 3:20).

Unbelieving Family Members:

Many Christians live in households where some or majority of their family members are unbelievers or
non-Christians.

This is such a hard situation for believers because they bear the pain of the truth that their loved ones
are subjects to God’s eternal judgment and also the pain of persecution for living differently from
them.

So what can a Christian spouse, parent or children do regarding this matter?

First, Pray and Trust God:

It is God’s will for all men to be saved. (1 Tim. 2:4)

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 God answers the prayer of His children according to his will. (1 Jn. 5:14)

This will encourage us to never stop praying for our loved ones to be saved.

Second, share the Gospel.

It is good that we pray for our loved ones to be saved but we need to share to them the Gospel.

It is by hearing that they would come to faith and repentance that they will be saved and
receive eternal life. (Rom 10:14-15, 17)

Finally, live the Gospel.

Jesus called believers not just to be a salt by sharing the gospel, but to be also as lights or living
testimonies of the Gospel. (Matt 5:14-16)

It is through our faithful loving obedience to God and love for others that the lost would see the
truth of the Gospel that we are sharing to them. (1 Pet. 2:21, Php. 1:27-30)

Christian Life and the Civil Government

“For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear
of the one in authority? Then do what is right and he will commend you.”
Romans 13:1–3

Romans 13 gives us the definitive New Testament teaching on the place and purpose of the civil government.

Paul begins by telling us that “everyone must submit himself to the governing authorities,” because
these “have been established by God.”

What does it mean when Paul writes that these authorities are ordained by God?

Were Hitler’s and Stalin’s governments ordained by God?

Remember that Paul was writing this to the Romans: It was the Roman government that ultimately
beheaded Paul himself and tortured and slew thousands of early Christians.

Are evil government ordained by God?

To understand this we have to remember Paul’s teaching concerning the sovereignty of God.

He is the Lord of history, God raises up people and brings them down.

We have to distinguish, however, between a government ordained by God and a government

approved by God.

God did not approve of Nero and Stalin, but it was His design that they come to power; God gives us
wicked rulers as part of His judgment on our sins.

Even under a wicked regime, however, Christians still have an obligation to render civil obedience.

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Peter writes, “Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the
king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to
commend those who do right” (1 Peter 2:13–14).

There are limits to this submission, however:

This same Peter, when ordered by the authorities not to preach, said, “We must obey God rather than
men” (Acts 5:29).

Jesus said to render to Caesar the things that are Caesar’s and to God the things that are God’s
(Matthew 22:21). So the first principle is that we should always seek to obey the civil magistrate and
bear witness as peaceful Christians.

But the second principle is that if there is a true conflict in authority, we have to obey God and then
suffer for the faith.

Verses 3–4 make the point that even bad government is better than no government at all.

Anarchy is always worse, because even the worst governments punish some evil and reward
some good.

God ordained government for our good, and it is necessary for us.

Christian Lawful Oaths and Vows

“Above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your ‘yes’ be
yes and your ‘no’ be no, so that you may not fall under condemnation.”
James 5:12

All human beings are capable of telling lies.

Scripture declares that “all men are liars” (Psalm 116:11).

This does not mean that everyone lies all the time. We also have the ability to tell the truth.

The problem arises when we are called upon to trust someone’s word, and we do not know for sure if
he is telling the truth.

To emphasize the importance of truth in the making of promises and the giving of important testimonies, we
resort to the swearing of oaths and vows.

Before offering testimony in a courtroom, the witness is sworn in. He or she promises to “tell the truth, the
whole truth, and nothing but the truth, so help me God.”

In the vow, appeal is made to God and to God alone as the supreme witness of the statement.

God is the guardian of vows, oaths, and promises.

He Himself is the fountainhead of all truth and is incapable of lying.

God cannot tell a lie neither can God abide with liars. (Titus 1:2; Hebrews 6:17-18).

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 He warns against taking rash or false vows: “Pay what you have vowed—better not to vow than to vow
and not pay” (Ecclesiastes 5:4-5).

The Ten Commandments include a law against bearing false witness (Exodus 20:16).

Since our entire relationship to God is based upon covenant promises, God sanctifies the matter of vows,
oaths, and promises.

Trust in human relationships (such as marriage and business agreements) is necessary for the welfare
of society.

A lawful oath is a part of worship wherein people, seeking to assure the veracity of what they speak,
call upon God as a witness of what they assert and promise.

The implication is that if those taking oaths are found to be lying, God will punish them with swiftness
and severity.

The Christian church has always affirmed the value of oaths and vows.

The Westminster divines listed the following scriptural boundaries and stipulations:

The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and
reverence. Therefore, to swear vainly or rashly, by that glorious and dreadful Name, or, to swear at all by any
other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by
the Word of God, under the New Testament as well as under the Old; so a lawful oath, being imposed by
lawful authority, in such matters, ought to be taken (Westminster Confession 22:3).

An additional stipulation is that an oath should not be made with equivocation or mental reservation.

An oath is not to be taken lightly; It should be saved for solemn occasions, for solemn promises.

Even governments recognize this in insisting on oaths for weddings and before the giving of legal
testimony.

Even in less solemn instances or day to day life, moreover, a believer is called to honesty—that one’s
yes be yes, and one’s no be no.

This is the responsibility of a faithful disciple of Christ.

Christian Liberty
“Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling
block or hindrance in the way of a brother”
Romans 14:13

From Romans 12, Paul moves on to describe the Christian’s relationship to the civil magistrate and the truth
that believers will fulfill the Law through love by the power of the Holy Spirit (chap. 13).

This leads into a discussion of how this love is to be manifested in the church, the apostle’s concern in
chapter 14.

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Specifically, Paul addresses Christian liberty with respect to those things about which God has not spoken
explicitly.

Simply put, believers are free to act according to conscience in areas where Scripture is silent. Paul’s
best-known illustration of this principle is his discussion of meat offered to idols in 1 Corinthians 8.

First-century Christians debated whether meat leftover from a pagan sacrifice could be purchased in
the marketplace and consumed freely or whether doing so made the believer somehow affirm and
participate in the ceremony.

Since pagan gods are in fact no gods at all, Paul said believers could eat the meat without sinning, but
he also knew that some “weaker” brothers did not understand this truth and their consciences were
violated when others ate the meat (vv. 1–8).

In light of this, Paul said it was better for the stronger person not to eat the meat in question if it would
trouble the weaker brother (vv. 9–13).

This same issue is probably behind Paul’s exposition in Romans 14 (see v. 2), wherein he teaches that each
person should follow his conscience in such indifferent matters.

It is wrong for the person with scruples against an act about which God is silent to do that act, not
because it is wrong in itself but because he is violating what he thinks to be God’s will (vv. 20–23).

The act itself may be indifferent, but to do willingly what one thinks is evil manifests hatred toward the
good Lord.

At the same time, weaker brothers may not forbid others from doing an act about which the Bible is
silent; otherwise, they bind the conscience where God has set it free (v. 3).

Christians must treat one another with deference and respect (Phil. 2:3–4).

Let us be sensitive to the weaknesses of others, but let us never enshrine as law a practice or principle about
which our Creator has not spoken.

“In our manner of speech, our plans of living, our dealings with others, our
conduct and walk in the church and out of it—all should be done as
becomes the gospel.”
Albert Barnes

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