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1 Timothy chapter 3. 1 Timothy
chapter 3 for part 2 of our message from last week, the regulation
of the church's worship. 1 Timothy chapter 3 specifically
at verses 14 to 16. Some of this is repetitious for
those especially that attend the Wednesday night Bible study.
We certainly looked at the regulative principle of worship there when
we were in the book of Exodus and then as well in the book
of Leviticus. So hopefully This will be a helpful
reminder and summary, and if you're new to this particular
subject, I invite you to give consideration to the fact that
in God's house, God regulates how we worship Him. It's a pretty
simple proposition. I think it certainly applies
to our house. We don't invite people in and
ask them what they'd like to do in terms of moving our things
around. No, we understand that when we go to somebody's house,
there's somebody that's the householder, and they have the couch where
they want the couch. They have the kitchen or the
fridge in the kitchen where they want it. So we don't go in there
and start changing things. And yet, for whatever reason,
in the church in the 20th century and 21st century, we have thought
that it's perfectly acceptable to go into God's house and just
change it up. Let's just substitute, let's
move things, let's add, let's subtract. Well, the scripture
does not authorize such an approach to the worship of God, and that's
the purpose tonight, the regulation of the church's worship. So I'll
read verses 14 to 16, we'll pray, and then we'll pick up the exposition
specifically at verse 16. So notice in 3.14, these things
I write to you, though I hope to come to you shortly. But if
I am delayed, I write. so that you may know how you
ought to conduct yourself in the house of God, which is the
church of the living God, the pillar and ground of the truth.
And without controversy, great is the mystery of godliness.
God was manifested in the flesh, justified in the spirit, seen
by angels, preached among the Gentiles, believed on in the
world, received up in glory. Amen. Well, let us pray. Our
Holy Father and glorious God, we thank you for this passage
of scripture. We thank you that it's connected to several other
passages of Scripture that speak to the worship of God in the
house of God. Give us grace to receive these
things. Give us help as a church to be
regulated by Scripture when it comes to our approach to you.
And may you be glorified in our public worship. May you be glorified
in our families and in our lives as individuals. And as well,
God, we pray for your blessing upon this conference coming up
later this week. We pray that it would be for
your glory and honor, that it would be a time of edification
and fellowship that it would foster our bonds in the gospel
with other men, and may it be the case that you would be pleased
as well to save, to call out of darkness into marvelous light
any sinners that may be there, and may this be for your glory
and honor. Forgive us now for our sin and unrighteousness,
and guide us by the Holy Spirit, and we pray through Jesus Christ
our Lord. Amen. Well, as we considered last week,
we looked first at the nature of the church in verses 14 and
15, and then we're going to look at the confession of the church
here in verse 16, and that's not going to take us a long time.
So by way of application, I do want to bring some other biblical
evidence in terms of the regulative principle of worship. But just
by way of reminder, notice the nature of the church. Paul establishes
what the church is, but prior to doing that, He mentions in
verse 14, these things I write to you, though I hope to come
to you shortly. Paul was fond of Ephesus. He spent several years there
in the third missionary journey. He rented the school of Tyrannus.
And from there, he taught the word of God for two years. And
it says that all who are in Asia Minor heard the word of the Lord
from his preaching. So he had a real fondness for
Ephesus. Here he has stationed Timothy
there to wage the good warfare against false teachers that had
arisen up. We see that mentioned in Acts
chapter 20. The apostle Paul says, from among
yourselves, some will rise up. It certainly came to pass. And
so Timothy is there to wage the good warfare. So Paul writes
these things. These things I write to you,
though I hope to come to you shortly, But then notice what
he says in terms of Timothy's purpose in verse 15. But if I
am delayed, I write. And the things, I think, is everything
in 1 Timothy. Everything up to this point,
specifically prayer in corporate worship, chapter 2, verses 1
to 7. The conduct of women in corporate worship, chapter 2,
verses 8 to 15. Chapter 3, verses 1 to 7. Biblical qualification for elders. And then in chapter 3, verses
8 to 13, the biblical qualification for deacons. And then everything
subsequent to what he writes here in 1 Timothy 3.15. In other
words, I write these things to you, Timothy, not just as suggestive,
not just as a bit of a recommendation, not just as a bit of a help to
you, but notice what he says in verse 15. I write so that
you may know how you ought to conduct yourself in the house
of God. The ought there is divine necessity. The ought there isn't, well,
if you so choose, Timothy. No, he must. He must obey what
God has written or God has given in terms of conduct in the house
of God. And then he gives this portrayal
of the church. Notice he describes it or calls
it the house of God. It is the church of the living
God. And then he says it is the pillar and ground of the truth.
It's not the place of entertainment. It's not the place of therapy,
it's not the place of just social interaction, but rather it is
the pillar and the ground of the truth. That's the primary
emphasis in terms of the church's ministry. Now that brings us
then to this common confession of verse 16. Notice, and without
controversy, great is the mystery of godliness. God was manifested
in the flesh, justified in the spirit, seen by angels, preached
among the Gentiles, believed on in the world, received up
in glory. Now, with reference to this verse, you see this common
confession and then this mystery of godliness. It is helpful to
understand the connection between verses 14 and 15, and then verse
16. George Knight says, the preceding
and following instructions have as their theological basis this
great truth concerning the cosmic Christ, who is Lord and Savior
of His church. This is what is markedly different
about the church versus all other organizations where persons gather
together. Our common confession is about
the Lord Jesus Christ. We are Christians. That's what
animates us. That's what moves us. That's
the impetus for our public worship. That's the rationale for the
regulation of our public worship by God the Lord. And that's an
interesting phrase. Notice in verse 16 at the first
part. Without controversy, great is
the mystery of godliness. The ESV translates it this way. Great indeed, we confess, is
the mystery of godliness. NASB renders it this way. By
common confession, great is the mystery of godliness. So there
is this confessing by the church truths concerning our Lord Jesus
Christ. And with reference to truths
concerning our Lord Jesus Christ, Hermann Boving makes this observation. The doctrine of Christ is not
the starting point, but it certainly is the central point of the whole
system of dogmatics. All other dogmas either prepare
for it or are inferred from it. In it, as the heart of dogmatics,
pulses the whole of the religious, ethical life of Christianity.
It is the mystery of godliness. And it's a curious choice of
words by the apostle Paul in terms of, great is the mystery
of godliness. Turn back to the book of Acts,
specifically at Acts 19. In the founding of the church
at Ephesus, the apostle came head to head with some idolaters. And the particular idol that
the city of Ephesus was inclined to worship was one called Diana. And as a result, we notice the
common confession by these Ephesians outside of a saving relationship
with our Lord Jesus Christ. Notice specifically in Acts 19.28.
Now, when they heard this, they were full of wrath and cried
out saying, great is Diana of the Ephesians. And then notice
in verse 34, but when they found out that he was a Jew talking
about Paul, all with one voice cried out for about two hours,
great is Diana of the Ephesians. So in Christ now, it's not great
is Diana of the Ephesians, but rather it is great, the mystery
of godliness. And as we unpack the mystery
of godliness, there are three particulars that we ought to
appreciate. First, the accomplishment of Christ's work. Secondly, the
proclamation of Christ's work. And then thirdly, the belief
in Christ's work. Notice, the first part of the
verse, God was manifested in the flesh, and he was justified
in the spirit. That's the accomplishment of
Jesus' work. It's abbreviated, it's a summary
statement, it's a brief statement concerning all that Christ had
done, but it captures the reality of the Incarnation. God was manifested
in the flesh. John 1.1, the beginning was the
Word, The Word was with God. The Word was God. The Word became
flesh and dwelt among us. You see, the Apostle Paul is
imitating what he sees written in the Gospel of John. He knows
that Jesus is, in fact, true humanity, but he's truly divinity
as well. And so in that blessed incarnation,
we have the Word. who came down from heaven for
us men and for our salvation. This is the hypostatic union,
the two natures, human and divine, in the one person of our Lord
Jesus Christ, without confusion, without any sort of a third thing,
but rather each nature doing what is appropriate to it. And
then we have justified in the spirit. I think that idea is
he was vindicated. Remember, he goes to the cross
as a criminal, but he had never committed any crimes. He had
never done anything to be crucified on that Roman cross. He's vindicated
by the Spirit with power. And I think the background here
is probably what Paul says in Romans 1 at verse 4. He says, he was declared to be
the Son of God with power according to the Spirit of holiness by
the resurrection from the dead. So he's justified in the Spirit
or vindicated in the Spirit at the resurrection, it is a declaration
unequivocally that this was indeed the Son of God. Remember that
centurion, he's standing at the foot of the cross, he himself
comes to that conclusion. Truly, this is a Son of God. And so what we have here is the
accomplishment of Christ's work in short compass. But then notice
secondly, the proclamation of Christ's work, seen by angels
and preached among the Gentiles. seen by both fallen angels and
the elect angels. In fact, turn to Colossians chapter
two, Colossians chapter two, where we see something of this
in terms of the fallen angels. Colossians chapter two, specifically
at verse 15, having disarmed principalities and powers, he
made a public spectacle of them, triumphing over them in it. So
at the cross, these cosmic powers see what Christ accomplishes,
and they hear, not audibly in terms of the way we're hearing
it, but the proclamation that this is indeed the Son of God.
But as well, he says, preached among the Gentiles. Paul would
know that all too well. In fact, look at 2 Timothy 1,
specifically, at verse 11. He says, to which
I was appointed a preacher, an apostle, and a teacher of the
Gentiles. He highlights that same reality
in Ephesians chapter 3. Paul's purpose in redemptive
history is to make known the mystery. And the mystery in Ephesians
3 and Colossians 1 is Gentile inclusion in the covenant promises
of God made to the people of Israel. And so we have this proclamation
of Christ's work, and then finally the text or the confession ends
with the belief in Christ's work. Notice, believed on in the world
and received up in glory. The Lord Jesus came to save His
people from their sins. How does the Lord Jesus come
to save His people from their sins? By setting a good example
for them and telling them to follow Him. Nope, that's not
it. By laying another law upon them,
in addition to the Ten Commandments, and telling them they must be
perfect. By threatening them with a Deuteronomy 28 list of
house of horrors, that if they fall, they will reap those consequences. Nope, that's not how. The simple
gospel is that Christ came. He lived, He died, He was raised
again. And all those who look to Him
in faith will have everlasting life. It doesn't matter your
background. It doesn't matter your color.
It doesn't matter all the economic things that may go on in this
world. What matters is that you're a sinner before a holy God, and
if you look unto the Lord Jesus Christ, you'll live. And that's
what the apostle says. The accomplishment of Christ's
work, the proclamation of Christ's work, and then belief in Christ's
work. In other words, he will save
his people from their sins. He shall see the travail of his
soul and be satisfied. He's not frustrated. He's not
thwarted. He is not defeated. He is the
victorious Christ of redemptive history that accomplishes the
purpose for which the Father sent Him. He came down from heaven
for us men and for our salvation. He's believed on in the world.
This is one of the reasons why we pray that God raises up men,
fits them according to 1 Timothy 3, Titus chapter 1. equips them
with the gift of preaching and teaching, make them prayerful
men, godly men, men that we can set apart for ministry in the
local church, and men that we can send abroad to proclaim the
gospel, so that Christ would be believed on in the world.
This is why we have a partnership with the Brethren and Eldorette.
This is why we continue to pray for the situation in Myanmar.
This is why we feed our minds and hearts with what's going
on in the persecuted church. We're in this together, brethren.
And when we find brethren in other parts of the world, we
are thankful that they have believed on Jesus. We are thankful that
they are brothers and sisters in Christ. We're thankful that
one day we're going to meet that. We're going to meet Larry Smith
when we enter into the new Jerusalem. We're going to meet those who
have gone before us. We're going to meet all those we worship
with each and every Lord's Day. We're going to be together in
that place where there is no unrighteousness, where there
is no death, where there is no sorrow, where there's no more
hunger or thirst. Christ is believed on in the
world. This is the emphasis, and this
is the mission, and this was in fact the Great Commission.
Notice what Jesus doesn't say there in Matthew chapter 28.
Go, therefore, and change everything about every country you ever
visit. No, that's not what he says. He says, go and make disciples. We make disciples in whatever
the country is, in whatever the situation is. We oftentimes pray
for the nation of Cuba. If you're familiar with Cuba,
it's a horrific story. Communism doesn't work. And that
idea that, well, it used to not, but it will now, These people
are starving or, you know, they don't have food and gasoline
in a world that has a lot of food and a lot of gasoline. Like,
really? I mean, God, in his infinite
wisdom, built the earth with oil underneath. Wasn't that ingenious
on his part? Because oil fuels civilization. Oil is a great boon to mankind. Why they want to take us back
to pre-oil times? Don't know. But with reference
to Cuba, it's unfortunate. But again, the specific emphasis
is to make disciples. The church's primary calling
is the proclamation of Christ and Him crucified. Justification
by faith alone. That's the church's particular
prerogative. Not that we shouldn't be involved
in politics, but we do that as individuals. Church as church
subscribes to those three marks of the church, which are the
proclamation of the truth, the exercise of discipline, and the
administration of the sacraments. That ought to occupy the church
of the Lord Jesus Christ. So great is the mystery of godliness. God was manifested in the flesh,
justified in the spirit, seen by angels, preached among the
Gentiles, believed on in the world, received up in glory.
So in terms of some application, first, just quickly, the glorious
identity of the church. It is the house of God, the church
of the living God, the pillar and the ground of the truth.
The church is established and built by our Lord Jesus. Matthew
16, verse 18, I say to you that you are Peter, and on this rock
I will build my church. The rock is not Peter. The rock
is the Christ that Peter just confessed, the Christ that Peter
just stated when he says, Thou art the Christ, the Son of the
living God. So we have the Son of God building
a house for God in light of the Davidic covenant in 2 Samuel
chapter 7. This comes to fruition in the
life and ministry of our Lord Jesus. He builds the house of
God for His Father. The church is governed by Christ
its head. Go back to Ephesians chapter
1. Ephesians chapter 1. We need to understand legislative
authority in the church does not belong to the elders. The
elders are ministers. The elders are ministerial. They are not authoritarian or
are not supposed to be. Christ is the authority. Christ
is the head. Christ is the legislative body
when it comes to the church. Notice in Ephesians 1.20, Paul
is speaking about the power of God. That's what he wants the
Ephesians to know. And now he illustrates that power
in verses 20 and following. He says, which he worked in Christ
when he raised him from the dead and seated him at his right hand
in the heavenly places, far above all principality and power and
might and dominion and every name that is named, not only
in this age, but also in that which is to come. And he put
all things under his feet and gave him to be head over all
things to the church, which is his body, the fullness of him
who fills all in all. you So Christ is the authority
in the house of God. As well, the church is aptly
described by the apostle in our particular text. It's the house
of God. It's where he dwells with his
people. It's the church of the living God. It's the people that
gather together, the assembling of God's saints, the convocation
of his people. And God takes that seriously,
brethren. I know it's quite symptomatic
of this present age to say, well, you know, I just don't need church. I mean, just me and my Bible,
I can go it alone. I just need a good mountain.
If I got a mountain, I'm good. Just go hang out with God on
that mountain. Or my yard. When I'm gardening, I have fond
thoughts of God. I'm not suggesting you can't
have fond thoughts of God in your garden. In fact, you should.
It's amazing. You put a seed in the ground,
and up grows food. That's a good thing, right? It
should cause you to reflect on how good God really is. But there
is a special emphasis on the house of God, for the people
of God to gather on the day of God to worship God. God loves
the gates of Zion more than all the dwelling places of Jacob.
Hebrews chapter 10, Hebrews chapter 10, we are told specifically
in verse 22, let us draw near with a true heart and full assurance
of faith, having our hearts sprinkled from an evil conscience and our
bodies washed with pure water. Let us hold fast the confession
of our hope without wavering, for he who promised is faithful.
And let us love one another. in order to stir up love and
good works, not forsaking the assembling of ourselves together
as is the manner of some, but exhorting one another in so much
the more as you see the day approaching." I mentioned last week, this was
a bit of a COVID-y sermon. I remember preaching it during
COVID. And one of the things that in that COVID-y time, we
had persons saying, well, no, you really don't need to gather
together. That's not absolutely necessary. That's not absolutely
required. Really, because that's exactly
how this text reads. And so much more as you see the
day approaching. I take that day as the destruction
of Jerusalem in AD 70. Notice, what would you do if
you knew that your city was going to be destroyed? Prep, buy canned
hams, buy more beans, buy more rice, find a place out in the
woods and go, right? I'm just being honest here, that's
a temptation to be sure. But notice what the apostle says
relative to impending doom in the city. Not forsaking the assembling
of ourselves together as is the manner of some, but exhorting
one another and so much the more as you see the day approaching. In other words, don't let even
disaster keep you from the house of God. Don't let those sorts
of things get betwixt you and the place where God dwells peculiarly
with his people in this new covenant era. And then Paul describes
the church according to its primary function. It is the pillar and
the ground of the truth. I would suggest secondly, the
common confession of the church focuses in on Jesus. Romans 10,
if you confess with your mouth that Jesus is Lord and that God
has raised him from the dead. As well, John 8, 24, I've cited
many times this morning, including, therefore I said to you, that
you will die in your sins. For if you do not believe that
I am, you will die in your sins. Second John 9, whoever transgresses
and does not abide in the doctrine of Christ does not have God.
He who abides in the doctrine of Christ has both the Father
and the Son. In fact, turn to John, 1 John rather. 1 John and
2 John. This is the only place where
these two books are the only places where you see the word
Antichrist. I know it's pretty symptomatic
in eschatology today to combine the Antichrist and the Beast
of Revelation in Revelation 13. I think that's a misstep. I think those are two separate
personages. I do not believe that they're
the same. In fact, I don't even think Antichrist was a particular
person. I think Antichrist is a Christological
heresy that affected the early church, and that certainly affects
the modern church. And with reference to Antichrist,
you'll notice the four propositions that John makes concerning, or
rather three propositions. You'll see Antichrist, 1 John
2.18, 1 John 2.22, 1 John 4.3, and 2 John 7. Only places where
Antichrist is mentioned And again, not some looming figure
in our future, some political entity that's going to do nasty
things to us. Not that I don't think there
aren't political entities that are going to do nasty things
to us. They're already doing that. But Antichrist, according
to John, is a heresy that first denied that Jesus is the Christ. Look at 1 John 2.22. Who is a liar but he who denies
that Jesus is the Christ? He is Antichrist who denies the
Father and the Son. We don't have to wait for some
malevolent figure in our future. There's a lot of people doing
this presently. There's even people doing this
in Christian pulpits, denying that Jesus is the Christ. He
is Antichrist who denies the Father and the Son. Notice as
well he denies that Jesus is the Christ and that he also denies
the Father and the Son. We see that there in verse 23.
Whoever denies the Son does not have the Father either. He who
acknowledges the Son has the Father also. Again, that's not
surprising to us coming out of John's Gospel. John 5, 23, honor
the Son just as you honor the Father. And then the third proposition
is that Antichrist denied that Jesus came in the flesh. Look
at 1 John 4, verses 1 to 3. Now, one of the difficulties,
at least in the New King James, is that they capitalize Antichrist. That shows the bias of the interpreters.
They have a bias toward a personal antichrist in the future to fit
their eschatology. So if you see a capital A and
it seems like some personage in our future, just realize that's
an interpretative call. I'm not saying that so I don't
throw away my new King James Bible, but these translations
reflect a bit of bias in terms of the eschatological drift that
certain persons have. But notice in 1 John 4.1, Beloved,
do not believe every spirit, but test the spirits, whether
they are of God. Because many false prophets have gone out
into the world. By this you know the spirit of God. Every spirit
that confesses that Jesus Christ has come in the flesh is of God.
And every spirit that does not confess that Jesus Christ has
come in the flesh is not of God. And this is the spirit of the
Antichrist, which you have heard was coming and is now already
in the world. You see, it's a denial of John
1.1 and John 1.14. You might ask the question, well,
who would do that? Well, a lot of people. Gnostics, for instance,
those that were affected by an early type of philosophy that
said that the physical is bad. So if the physical is bad and
Jesus was physical, that's bad. So therefore we deny the physical.
We say that Jesus only appeared to be physical. These were actually
things that were going on in the early church, and John writes
to combat that particular notion. And then notice in 2 John 7,
for many deceivers have gone out into the world who do not
confess Jesus Christ as coming in the flesh. This is a deceiver
and an antichrist. Again, It is a Christological
heresy that denies that Jesus is the Christ. By virtue of that
denial that Jesus is the Christ, they then deny the Father who
sent Him, and they deny that Jesus came in the flesh. That's
what antichrist is, and that's why we need to hold on to this
mystery of godliness. God was manifested in the flesh. That is absolutely tantamount
to the Christian religion. You get rid of the incarnation,
you gut our faith. You get rid of the reality of
John 1-1 and John 1-14, and you no longer have a Christianity.
So the absolute emphasis here on Christ as the incarnate one
who came to save his people from their sin. And then the final
practical observation, as I mentioned, is the regulative principle of
worship. We do what we're supposed to do according to God's word.
So I just want to quickly say three things. First, the explanation
of the principle. Secondly, the biblical demonstration
of the principle. And then third, the confessional
formulation of the principle. This shouldn't take more than
12 minutes. So don't fret. First of all, in terms of the
historical situation, the Puritans held to this regulative principle
of worship. The Anglicans did not. They held
to what we would now call the normative principle. So the Puritans
taught that only what is commanded is acceptable, and anything outside
of what is commanded is prohibited. In other words, we do what God
says to do in the worship of God. That's not so with the Anglicans. The Anglicans said what is commanded
is acceptable, plus anything not expressly prohibited is acceptable. Only what is expressly condemned
or forbidden is prohibited. So there's a little bit of a
difference, but it's a huge difference. So the regulative principle of
worship simply says that we do what God commands. We're not
free to do what he prohibits. We're not free to do what he
doesn't address. We are only free to do what God
commands. Well, the Anglican said, we do
what he commands, but we're also free to do what he doesn't forbid. Well, you can bring in a lot
of things with that approach. This is Roman Catholic as well,
and Lutheran. They do not abide by the regulative
principle of worship. James Bannerman, in his book
on history, says, in the case of the Church of England, its
doctrine, I'm sorry, this is on the Church of Christ. In the
case of the Church of England, its doctrine in regard to church
power and the worship of God is that it has a right to decree
everything. except what is forbidden in the Word of God. In the case
of our own church, its doctrine in reference to church power
in the worship of God is that it has a right to decree nothing
except what expressly or by implication is enjoined by the Word of God."
So in terms of definition, the regulative principle simply means
that we do what God commands. Pretty simple. Al Martin, a famous
Reformed Baptist preacher, used to put it this way. We're to
do nothing more, nothing less, and nothing else than what God
has commanded in Holy Scripture. I think that's a helpful way
to approach it. William Cunningham said there
are sufficiently plain indications in Scripture itself that it was
Christ's mind and will that nothing should be introduced into the
government and worship of the Church unless positive warrant
for it could be found in Scripture. One of our Baptist forefathers,
Benjamin Keech, said, Whatsoever we do in the worship of God,
we must see we have a command from God to warrant our practice,
and also we must not add to, nor diminish from, nor alter
anything. If we do, God will not hold us
guiltless. And when you read through a Deuteronomy
28, for instance, or you read through other parts of legislation
in the Old Testament, you see how God brought judgment to bear
upon Old Covenant Israel, and we wanna just go ahead and introduce
a bunch of strange fire? I think that's a dangerous practice. I think it is much better to
be obedient to God's holy word and listen to what he commands
relative to worship. And then Terry Johnson, in a
little book called Reformed, He says, and I think this is
very succinct and very excellent, to put it simply, in worship
we pray the Bible. We sing the Bible, we read the
Bible, and preach the Bible, and see the Bible. We see the
Bible in baptism and the Lord's Supper, in the sacraments of
the church. So that's the definition. Secondly,
the biblical demonstration of the principle. I would say first,
the first two commandments in the Decalogue. You shall have
no other gods before me." That demands the proper object of
worship. I think a lot of times people
look at commandments 1 and 2. In fact, you can turn there,
Exodus chapter 20. Exodus chapter 20. Get it before you so it doesn't
just come from memory here. But notice in Exodus chapter
20, specifically at verse 3 and 4. we seem to think that it's kind
of one command. That's how the Catholics treat
it. I think that's how the Lutherans treat it as well. They combined
the first and second into one commandment. But there's different
emphases in both these commandments. The first deals with the proper
object of worship, and the second deals with the proper manner
by which we worship. So if we have the true God, but
we worship Him in a false way, that's bad. And you see that
in the history of Israel. They would ape the nations around
them. They would adopt pagan practices
or heathen worship and bring it into the nation of Israel. And God didn't say, well, you
know, you're doing your best. It's good you learned from those
Canaanites. It's good you learned at that Baal meeting. It's good
you learned there at Asherah. I'm glad just you know as long
as what your heart desires is being fulfilled. That's not it
at all Notice the first commandment you shall have no other gods
before me that as I said defines the object then secondly the
manner you shall not make for yourself a carved image any likeness
of anything that is in heaven above or that is in the earth
beneath or that is in the water under the earth you shall not
bow down to them nor serve them or For I, the Lord your God,
am a jealous God, visiting the iniquity of the fathers upon
the children to the third and fourth generations of those who
hate me, but showing mercy to thousands to those who love me
and keep my commandments. Watson says in the first commandment,
worshiping a false God is forbidden. In the second commandment, worshiping
the true God in a false manner is forbidden. You can't say,
well, I'm worshiping Yahweh, but I'm just doing it my own
way. No, that's wrong. It's not only the object, but
the manner. Turn over to Deuteronomy chapter
12, and God willing, we'll look at positive law in the coming
weeks, that positive law in a covenant regulates or speaks to the issue
of worship. Obviously, the way they worshiped
in the Old Testament was different. They had a temple or a tabernacle.
They had a sacrificial system. They had a priesthood. So how
do we argue for differences in the New Covenant? Well, the Bible
argues for that, and we need to understand how and why that
is the case, but for another time. But notice the principle
in Deuteronomy 12, 32. Whatever I command you, Be careful
to observe it. You shall not add to it, nor
take away from it. Nothing more, nothing less, and
nothing else than what God has commanded. And then you've got
several illustrations in the Bible about persons that worshiped
in a way that was not permitted. And good things don't happen
there. Turn back to Leviticus chapter 10. Leviticus chapter
10. And this in the context of a
great deal of legislation having been given on how to approach
God in worship. In other words, Leviticus chapters
1 to about 5 or 6 is all about sacrifice. This is how you bring
sacrifice. And then about 6 or 7 to 8 and
9, you've got the priesthood. These are the authorized agents
that take the animal and bring it up to the altar and sacrifice
it. And then you have a successful
venture in Leviticus chapter nine. They receive the instructions
about sacrifice. They receive the instructions
about the priesthood. They put these things into practice
and God sends fire down upon their altar and consumes the
sacrifice. And the people fall down with
a shout. It's a shout of joy. God approved. God showed his
approbation. God received their sacrifice.
And then on the heels of all that, Look at verse 1 in chapter
10. That's very conspicuous. Nadab and Abihu, for whatever
reason, having heard the legislation, seeing the actual activity, seeing
the approval of God, nevertheless took their censer, put fire in
it, put incense on it, and offered profane fire before the Lord,
which He had not commanded them. Now, I'm sure that most of you
know how the story proceeds. Let me just tell you, it is not
God saying, good job, Nadab and Abihu. I'm glad that you have
searched the cavities of your heart and if you've come up with
another way in which to approach me, good on you. Good for showing
innovation, good for showing creativity. That's not what happens. Look at verse two. So fire went
out from the Lord, just like it did in chapter nine. But instead
of devouring the sacrifice, now the fire devours them. Nadab
and Abihu die. God kills them. Now, brethren,
it is symptomatic of our age as well to say, you know, that's
a bit of an overreaction. Why? Why is that an overreaction? I remember many years ago, several
years ago, there was a famous preacher and another famous preacher,
and they gave sort of a safe haven to a guy who denied the
Trinity. And it was just shocking. In fact, Carl Truman said it
would have been like Augustine and, you know, inviting Muhammad
and hanging out and having laughs and, you know, sort of confirming
that Muhammad was on the right path. Well, that would never
happen. So these guys are yucking it
up, they give the right hand of fellowship basically to a
guy who's what's called a modalist or a Sibelian. He denies the
triunity of God. That was outlandish and horrific. But that's not what ended this
particular fellow's ministry. What ended his particular ministry
was, there was a lot, but one of them was plagiarism. He basically
stole material for a book. Well, we can't have that. Now,
I'm not suggesting plagiarism is OK. I'm not signing off on
violation of the Eighth Commandment. But why is the Eighth Commandment
more important than the first and second? Why is it upsetting
to us that God would kill Nadab and Abihu? What is it about us
that think that, you know, it's only those second table offenses
that really require the execution of criminal offenders? Why not?
We sin against the infinite God? especially after he's given detailed
instructions. And again, with the New Testament,
you don't have a Deuteronomy section where it outlines every
jot and tittle in Exodus 25 to 40, but there is sufficient data
in the New Testament to inform New Covenant worship on how we're
supposed to do it. It's pretty clear. We read the
Bible, we sing the Bible, we preach the Bible, we see the
Bible, we pray the Bible. It's pretty easy, pretty simple.
So we see in verse two, so fire went out from the Lord and devoured
them, and they died before the Lord. And Moses said to Aaron,
this is what the Lord spoke, saying, by those who come near
me, I must be regarded as holy, and before all the people, I
must be glorified. So Aaron held his peace. You
have an instance in 1 Samuel chapter 13, verses 8 to 15, where
Saul is simply told to wait for Samuel for seven days. That's
it. Just wait. That's all you gotta
do, Saul. Just wait. Well, I couldn't wait any longer,
so I went ahead and offered up the sacrifices because I felt
compelled to do so. Do you think God said, well,
you know, you were compelled to do so, so good on you. It's
in that passage that God through Samuel says, the kingdom is being
taken from you. I'm going to give it to a man
after my own heart. That's where we know that David is the man
after God's own heart. It's not 1 Samuel 16 when David's
chosen, or subsequent to 1 Samuel, or 17 and following in the life
and ministry of David. It's there in 1 Samuel 13. Saul
couldn't wait. So Saul took sacrifice matters
into his own hand, and he says, I felt compelled to do it. Brethren,
compelled to sin is no argument to sin. And so God judges him. You've got the reforms under
Esau. You've got the reforms under Josiah. You've got the
express statement here in 1 Timothy chapter 3 on how we ought to
conduct ourselves in the church of God. And then one final passage
is in the book of Hebrews in Hebrews chapter 12. We have this
statement. Therefore, since, verse 28, we
are receiving a kingdom which cannot be shaken, let us have
grace by which we may serve God acceptably with reverence and
godly fear, for our God is a consuming fire. The apostle invokes Deuteronomy
4.24 for this particular threat. For our God is a consuming fire. And brethren, I don't want to,
you know, coddle you. It's a threat. It is a threat,
just like Deuteronomy 28. Threats associated with the violation
of God's holy law. Notice the particular emphasis
in verse 28. Since we are receiving a kingdom
which cannot be shaken, let us have grace by which we may serve
God acceptably with reverence and godly fear. Have you ever
stopped to ask the question who defines what acceptable worship
is? If not, you should. And the answer
is not the elders. The answer is not the Pope of
Rome. The answer is not the King of
England who is the head of the Church of England. It's not Luther. It's not Calvin. It is God who
defines and describes what acceptable worship is. Our task is to be
obedient, our task is to be observant, and our task is to find great
delight in the things that God has commanded. And we'll end
here with the confessional formulation of the principle in chapter 22
of our confession, paragraph 1. the acceptable way of worshipping
the true God is instituted by Himself, and so limited by His
own revealed will, that He may not be worshipped according to
the imaginations and devices of man, nor the suggestions of
Satan under any visible representations, or any other way not prescribed
in the Holy Scriptures." It is intuitive. We do what the householder
demands. It is biblical. You see very
many emphases throughout scripture on the necessity to worship God
in spirit and truth. And as well, we see it as the
means of blessing. Brethren, when we, almost said
let go and let God, don't want to sound too hippie-ish here,
but when we do what God commands us to do, that's where blessing
lies. How does your marriage work?
when you obey God? How do you function well in society
and life when you obey God? How does the church thrive and
flourish when she obeys God? When we have that Psalm 122,
I was glad when they said unto me, let us go to the house of
the Lord attitude, and we come and we use the means as God gave
them, that's the pathway to joy and to happiness and to blessed
communion with Father, Son, and Holy Spirit. Well, let us pray.
Our gracious God, we thank you for your word. We thank you for
the clarity of this regulative principle. I pray that you would
help us to embrace these things, help us to engage in conduct
that is consistent with the householder himself. Thank you that Jesus
is the head of the church. Thank you that he is the legislative
body. Thank you that we have his written
and revealed word on how we are to approach such a glorious God.
Go with us now, bless and keep us by your grace and for your
glory. And we pray through Jesus Christ, our Lord. Amen. Close
with a brief time of meditation.
