Do you love Me?

He said to him again a second time, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "(Shepherd My sheep.")
17He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You " Jesus said to him, "(Tend My sheep.)
18"Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go."
19Now this He said, signifying by what kind of death he would glorify God And when He had spoken this, He said to him, "(Follow Me!" [John 21:16-19].
Following the resurrectionJesus appeared to HIs disciples on the Sea of Tiberius.At His command they let down again their empty net. They brought it up so full of fish they could barely get it to shore.Does this not speak of the upcoming apostolic ministry of these men whom Jesus called to be "fishers of men"? Jesus has promised a great worldwide catch. After breakfast, Jesus there spoke to Peter, three times asking the question, "Do you love Me?"Peter affirms and reaffirms his love for Jesus his Lord. Meanwhile,Jesus presses home Peter's ministerial responsibility to feed Jesus' sheep and also as the text makes clear, He speaks of what kind of death by which Peter 'would glorify God.'
THis text has been much on my mind recently.The fly tying desk lies idle this winter, and the keyboard at the computer collects dust. SOMEONE ELSE MUST HELP ME DRESS AND TIE my shoes in the morning. My stroke at the end of October has left my left hand limp and my left foot fitted with an orthotic device. No longer do I simply walk wherever I wish to go, although the quad cane certainly helps.My heart yearns to be man-fishing and to be feeding Jesus' sheep, but providence has indicated I needed a seaon to learn something about dying. Shall I be able to return to the woods or to the streams or to full ministerial labor? God knows. BUT, oh to follow Jesus and to glorify God in our death! Lord, help us.
Dear readers, As a dying man speaking to dying men, allow me to exhort you to greater love and greater service to Christ. Together, Let us redeem the time that remains for us, making the most of every opportunity to glorify God.Amen.

"A Blessing": the poem by Ken Hada

To read a poem on fly fishing by Ken Hada and to hear it read by Garrison Keillor on The Writer's Almanac, visit http://writersalmanac.publicradio.org/index.php?date=2010/10/27. Click on "Listen."

Of Baptism and Young Children

Suppose a husband and wife come to Christ, already having children aged 3 through 13. In being received into the visible church, should the children be baptized or should they be made to wait until they make a profession of faith?

This is an important recurring question in one form or another. My answer follows:

The Reformed and Presbyterian understanding of covenant children, of course, is that they are to be included in the membership of the visible church. Our Westminster Confession of Faith (XXV.II) says the following:

“The visible church, which is also catholic or universal under the gospel(not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation” [Emphasis added].

The children of believers, who have not yet professed faith (nor have denied it), are to be received as members with their parents. Baptism is to be administered at the time of admission into the church. Again, our Confession of Faith (XXVIII.I) says,

“Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world."

Baptism is a sign and seal of God’s covenant administered to all received into the visible church and the covenant community. As an Old Testament example, by way of analogy and biblical precedent, at the time of the institution of the sign and seal of circumcision, it was to be administered to all the males in Abraham’s household. Our OPC Directory of Worship (IV.A.2) clearly states, “The baptism of infants is not to be unnecessarily delayed. Notice of intention to present a child for baptism must be given to the session by a parent who is a believer. The baptism of adults must await their public profession of faith in Christ.”

Your specific question about the ages of 3 through 10 is significant. I believe that the reference to “infants” in the Confession of Faith (XXVIII.IV) and in the Directory for Worship (cited above) should be understood in terms of an age of a minor. Are these children to be considered as adults? As stated above, “The baptism of adults must await their public profession of faith in Christ.” In some congregations some young people in the age range you mentioned might be deemed by the respective sessions ready to take a communicants’ class and to be received as communicant members, wherein a young person would be received as and treated as an adult in terms of membership status. This is understood to mean that there is evidence of a credible profession of faith and such necessary discernment to participate as a communicant member with all of the rights, privileges, and responsibilities belonging to such membership (which includes communing at the Lord’s Supper; voting in congregational meetings, including the selection of church officers; etc.).

I emphasized the word “some” in the above paragraph. There is not a prescribed age in the Scriptures nor in our OPC Book of Church Order which prescribes the age at which it is appropriate to receive a young person as an adult professed believer. For example, in our own congregation, young people typically pass through an intensive study of the Shorter Catechism before being considered ready to profess faith. The session has adopted a plan of instruction that builds a study of the Shorter Catechism into the 10th grade morning instruction class (Sunday School). We have judged that that is typically an appropriate time for such an in depth study in the WSC to occur before a young person is ready to stand as an adult on their own profession in the congregation, and not simply on the basis of his or her believing parent(s).

In short, then, unless the children in question are being treated as adults, it is entirely appropriate to baptize them as covenant children without expecting or waiting for them to profess faith.

In the specific cases of the young people referred to in the inquiries, it is the responsibility of the parents and of the particular session to make a judgment about the spiritual discernment and the credibility of profession these children are able to demonstrate. It is good to pray for those men of the session and to submit to their judgment, unless it can be clearly demonstrated that they have erred in their judgment of these cases.

This question is an important one in the life of a congregation. May God bless His church and may He give much wisdom in such matters. To that end, I hope that this answer is helpful.

In Christ,

R. Daniel Knox, Pastor
Grace Orthodox Presbyterian Church
Sewickley, PA

Of Mosque Building and Koran Burning

The threat of building a mosque near Ground Zero or of burning the Koran has sparked worldwide outrage. “How dare the Muslims build so near the site where terrorists killed so many innocent lives!” “How dare anyone burn another’s sacred book!” The American Constitution, however, defends the peoples’ right to build worship facilities or burn books.

Even so, being lawful does not mean it is helpful (I Corinthians 10:23); and being Constitutional does not mean God approves. Realize the Constitution is not a Christian document. This nation as a nation has never confessed Jesus Christ as the Lord, fully God and fully man, who died for our sins, raised for our salvation, and ascended to the Father's right hand in heaven to reign forever. Yes, that is what Christians believe as truth, distinct from Islam, but also from Judaism, Mormonism, Jehovah’s Witnesses, Hinduism, Buddhism, Native American spiritism, Christian Scientism, and other religions.

Ironically, when the citizens of Ephesus, living in the shadow of the great temple of Diana, heard the gospel, “many of those who had practiced magic brought their books together and began burning them in the sight of all . . . so the word of the Lord was growing mightily and prevailing” (Acts 19:19-20). Oh, that 9-11 would cause all people in America and in the whole world to burn their magic books and to seek after the true word of the Lord and build upon it!

Of Music in Public Worship

Recently I have received a couple of questions about music in public worship, particularly whether certain pieces should or should not be included. Allow me to express a few thoughts.

As you read the constitutional documents of the OPC, you will note that in the OPC the emphasis concerning music in worship is on congregational singing and every-member participation with the spirit and understanding and with prayer and praise to God. Here are a couple of things the OPC officially says about music in worship (as found in our Directory for the Public Worship of God to be published next year, which can be viewed at the OPC website http://opc.org/GA/FPR/DPW2011.pdf):

As public worship is for the praise and glory of God and the building up of the saints, not for the entertainment of the congregation nor the praise of man, the character of the songs used therein is to befit the nature of God and the purpose of worship (line 520).

In the choice of song for public worship, great care must be taken that all the materials of song are fully in accord with the Scriptures. The words are to be suitable for the worship of God and the tunes are to be appropriate to the meaning of the words and to the occasion of public worship. Care should be taken to the end that the songs chosen will express those specific truths and sentiments which are appropriate at the time of their use in the worship service (line 528).

As reformed believers, we think in terms of the “regulative principle of worship,” which is summarized in the words of the Westminster Confession of Faith as follows:

"But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture" (WCF XXI.1).

Scripturally, we think of the words of the apostle Paul:

• "Let all things be done for edification" (I Corinthians 14:26c)


• "But let all things be done properly and in an orderly manner" (I Corinthians 14:40).
  

SOME QUESTIONS WE MIGHT ASK ABOUT A PARTICULAR PIECE OF MUSIC:

I. Is God glorified in the words and the tune? After all, this is the chief end--not for entertainment, nor for the praise of men.

II. Is it in conformity to Scripture?

III. Are the words and the music edifying? How is the congregation built up? In other words, how does the inclusion of this piece serve the gospel?

IV. What specific truths and godly sentiments are being expressed?

The topic is certainly worthy of greater consideration than we have offered here, but I hope that this is at least a helpful starting point and a bit thought-provoking. Until next time...

In Christ,

R. Daniel Knox, Pastor
Grace Orthodox Presbyterian Church
Sewickley, PA

Of Israel and the Church

A recent inquirer asked:

My mother is a Christian woman who has been wounded severely by church scandal in the past. She has since stopped attending church for fear of being hurt again, and because "there are no simple Bible-preaching churches around here now". When I invite her to our OPC church, she snaps, "How can you believe that the church has taken Israel's place? The Bible doesn't teach that!!" I believe that the only part of my mother's faith that she holds onto still is the Zionistic, premillennial prophecy views that I formerly held before I came to see the truth of the Reformed view in the Bible. Every time I try to talk to her about it, it ends up in fruitless bickering. I pray for my mother, but I want to know how to explain to her more clearly the biblical basis for our views on Israel concerning the Zionist movement and end time prophecies. Big question, I know, but anything you can give me would be helpful. Thank you.

It is indeed "a big question," deserving a big answer, but I shall try to answer briefly and hopefully helpfully.

Let us focus on the epistle to the Ephesians 2 as a biblical foundation for an answer. I am quoting the King James Version just in case Mother may have an appreciation for it, but other reliable translations could be used also.

Ephesians 2
1And you hath he quickened, who were dead in trespasses and sins;
2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4But God, who is rich in mercy, for his great love wherewith he loved us,
5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
7That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9Not of works, lest any man should boast.
10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
11Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
13But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17And came and preached peace to you which were afar off, and to them that were nigh.
18For through him we both have access by one Spirit unto the Father.
19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
21In whom all the building fitly framed together groweth unto an holy temple in the Lord:
22In whom ye also are builded together for an habitation of God through the Spirit.

As Bible believers, let us find some common ground by simply letting the biblical text be our guide.

Ephesians is written by the apostle Paul to the saints (who are at Ephesus), that is, to Gentile believers.

As fellow believers, who once were dead in trespasses and sins (2:1), those to whom Paul writes have been "quickened", that is, made alive "together with Christ" (2:5). They have been "raised up with Him" (2:6) and "made to sit", that is, they are "seated with Him in the heavenly places" (2:6). Notice that these verbs all indicate completed action ('made alive', 'raised up', and 'seated'). The salvation that Jesus has secured for His people has a heavenly dimension.

By grace they have been saved through faith (2:8).

Chapter 2, verse 11, confirms that Paul writes to Gentiles. As such, Paul tells them that "in time past" (2:11) or "formerly" they were at that time "without Christ" (2:12) and "aliens from the commonwealth of Israel" (2:12).

But verses 13 to 22, clearly and emphatically, teach that now, however, the wall of separation and hostility has been removed by Christ and in Christ and that Jews and Gentiles alike have been brought near to God and to one another "in one body" (2:16) so that both now have access to God the Father "by one Spirit" (2:18). Together they are "fellowcitizens" in God's house and kingdom, being built together "unto an holy temple in the Lord" (2:21), built together on the foundation of the apostles and prophets with Christ Himself as the cornerstone through whom they are being "fitly framed together" (2:21).

The church is the body of Christ, and Christ is the head of the body. In the church Jews and Gentiles are joined together with a heavenly hope of being "builded together for an habitation of God through the Spirit" (2:23).

It is important to remember that Israel was "the church in the wilderness" in the Old Testament (See Acts 7:38) and the good news in the New Testament that is being fulfilled is "that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (Galatians 3:14). The Lord promised Abraham to be God to him and to his seed after him, and in the working of grace in Christ, Abraham has become the father of many nations (Genesis 17:5).

As God dwelt in the midst of the Old Testament Israel as expressed through the types and shadows of the tabernacle and the temple, in these latter days He came to dwell among us in Christ (Immanuel--God with us). When Christ ascended to heaven, He promised to send another Comforter and to abide with us always. So it is that now God is with us and dwells in and among us in the Spirit in the church, the whole church, comprised of Jews and Gentiles, as fellow Christians and as fellow saints, forever. As an apostle, it was given to Paul to understand the things revealed in Christ, things "which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel" (Ephesians 3:5-6). Ephesians is exceedingly clear. Jews and Gentiles have been joined together in Christ. Together they have been saved by Christ, the Messiah. Together they have been shown that theirs is a heavenly hope. In the resurrection they shall always be together with the Lord (I Thessalonians 4:17). Therefore, those whom God has joined together, let no one put asunder.

It is truly amazing that Paul, himself a Jew, should be sent to the Gentiles to preach the good news. As a zealous Jew, he once persecuted the church unto death, but by God's grace he was transformed into an apostle (Ephesians 4:11). for the building of the church, given by Christ "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Ephesians 4:12).

The church is "the Israel of God" (Galatians 6:16). The people of God's choosing includes both Jews and Gentiles.

May God bless you richly, as I hope this is a helpful starting place for interaction with Mother. I would be happy to follow up and to interact further if you would like.

Yours in Christ,

R. Daniel Knox, Pastor
Grace Orthodox Presbyterian Church
Sewickley, PA

Of Just War and Christian Conscience

An inquirer asked,

I believe that the majority view (historically anyway) of the church is that Scripture teaches that it is proper to conduct "just" wars. Since the American military (and government) does not distinguish between just and unjust wars and requires all servicemen and women to fight regardless, is it advisable for Christians to volunteer for military service?

Your question touches upon at least two important matters that I will try to address, namely, the Christian understanding of just war and the Christian's conscience. I would point to our constitutional standards.

In regards to the Christian understanding of just war, we can consider the explication of the sixth commandment ("Thou shalt not kill.") in the Westminster Larger Catechism:

Q. 135. What are the duties required in the sixth commandment?
A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others ... by just defense thereof against violence,...

Q. 136. What are the sins forbidden in the sixth commandment?
A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense;

So, yes, we do acknowledge the propriety of "just war."

You asked, "Since the American military (and government) does not distinguish between just and unjust wars and requires all servicemen and women to fight regardless, is it advisable for Christians to volunteer for military service?"

I would have to differ with the premise of your question. In that civil governments bear "the power of the sword, for the defence and encouragement of them that are good and for the punishment of evil doers" (Westminster Confession of Faith, chapter XXIII.I), all governments, including the American government, must necessarily make decisions about the justice or injustice of war. Whenever a government, any government, chooses to go to war or to take military action, they are, in effect, making the determination that it is just to do so.

Of course, governments are capable of acting unjustly and have often done so. But in their own eyes, at least, they do what they do on the basis of what they perceive is best, or prudent, or expedient, or beneficial. The decision is made on the basis of perceived "justice." Even atrocities have been perpetrated on the basis that it seemed "just" to those who have carried them out; and in the end governments may only be trying to 'justify themselves'. But the point is this, the question of whether to go to war or not, that is, to wield the power of the sword, is always a matter of justice.

The problem, of course, is that justice, true justice, is not defined by men but by God. The Scriptures clearly teach that the decisions of civil governments ultimately will be weighed in the balance of God's justice. Simply because a government decides to use force does not insure that true justice is being done.

In one sense, the American government and its military is no different from any other government in history. Whether the government is a monarchy, or a constitutional republic, those who make the decisions to wield the sword are making decisions that impinge on the question of justice. The soldiers of the armies of such governments are thus being called on to carry out those decisions, and such governments expect them to do so.

It is here that we point to the biblical understanding of conscience. An extremely important principle is stated in the Westminster Confession of Faith (XX.II) as follows:

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

This is the confessional way of saying what Peter says in answer to the high priest in Acts 5:29, "We must obey God rather than men." No one can bind the conscience of the Christian contrary to the Word of God. No government, no military officer, can so bind the conscience. As Christians, we are obliged to honor those who are over us in the Lord and to obey lawful commands of our superiors. But if the command is contrary to the word of God, "we must obey God rather than men."

Your question is an important one, not just for the military man or woman, but for us all. As Orthodox Presbyterians we believe being a soldier is a lawful calling as we believe being a doctor or nurse or a teacher or a salesman or an athlete is a lawful calling. The OPC is not a pacifist denomination. We believe it is lawful to be a soldier and to fight wars.

Does that mean, then, that every war is just? Of course not! So what is a soldier to do when confronted with unlawful commands or asked to fight unjust wars? We could ask a similar question of others. What should a doctor or nurse do when the hospital requires him or her to participate in abortions for the sake of convenience? What should a teacher do when required to teach evolution rather than creation as fact? What should a salesman do when asked to shortchange the customer? What should the athlete do when required to compete on the Sabbath?

What would happen to the soldier who refuses to obey unlawful commands? That is a weighty question, but remember many Christians in many different vocations have suffered for preserving conscience and determining to obey God rather than men. Pray that we all would have the courage to do so. We remember the sober words of Jesus, "My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will warn you whom to fear; fear the One who after He has killed has authority to cast into hell; yes, I tell you, fear Him" (Luke 12:4-5). How many of us have been asked to sacrifice our lives for conscience' sake? Yet in Christ all of us have been asked "to present our bodies a living and holy sacrifice, acceptable to God, which is our spiritual service of worship" (Romans 12:1).

In the end, we do well not to bind beyond or contrary to the Word of God the consciences of those who would be soldiers. Even so, we believe the responsibility of bearing the sword is weighty. Therefore, we ought to encourage those who do choose to be soldiers with our prayers and counsel and together endeavor with them to bring every thought captive to the obedience of Christ. We must each count the cost of following Christ.

May God bless you richly.

In Christ,
R. Daniel Knox, Pastor
Grace Orthodox Presbyterian Church
Sewickley, PA