Christ Church

Apostles Creed 6: His Only Begotten Son

Ben Zornes on

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction:
What we know as orthodoxy is of course taught in the Bible. But that does not mean that every orthodox truth is found everywhere in the Bible, or that every verse that is used to defend the truth is being used appropriately.

The Text:
I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text:
“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (1 John 4:9). It is a commonplace among us that Jesus was the “Son of God.” But the Bible talks about this in different ways, and so should we. One word in Greek is translated in our two words—monogenes is rendered as only begotten. Looking at the context, John uses this as a technical phrase, with a precise theological definition. That definition is the same as what is used in the Creed.

This verse may be summed up in this way. God loves and we live. The bridge between these two realities is the only begotten Son. By this phrase we are referring to the unique status and nature of Jesus of Nazareth. Our confession is this—He is the Son of God by virtue of the divine nature that was united with our human nature

Only Begotten:
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). These are all references to the Incarnation of the Son of God. They are references to Immanuel, God with us.

Chalcedon:
It would be absurd to ask you all to grasp in the course of one sermon what it took the whole Church three centuries to formulate. But we are part of that same Church, and so let me summarize what our confession is. We confess that our Savior, the Lord Jesus, Jesus of Nazareth, is one person. He is one unified, well-integrated person, but He has two natures. These two natures are connected in what is called the “hypostatic union.” (Hypostases was the Greek word for person.) So there was a “one person” union that possessed two natures that were not comingled. And the result was not schizophrenia.

That which is predicated of one nature may be predicated of the person. That which is predicated of the other nature may be predicated of the person. But that which is predicated of one nature cannot be predicated of the other nature. This is quite important as we shall see.

So then, human nature has a particular height or hair color and so we can say that Jesus of Nazareth was (say) 5 foot 11, or had black hair. And the divine nature is infinite, and so we can say that Jesus of Nazareth possessed that attribute. But we cannot (and must not) say that infinitude is 5 foot 11.

How and Why:
Jesus had a true mother. He was born in the ordinary way, with the one exception being the fact that His mother was a virgin when He was born. He had a maternal grandmother and grandfather, and a lineage that went back to Adam. He was true man. But He had no biological human father.

“And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35).

If original sin is passed down to us from our human fathers (covenantally, not genetically), then this accounts for how Jesus could be sinlessly perfect. He did not inherit sin from His mother because no one inherits innate sin from their mothers.

Other Senses:
But it is not the case that any references to the “Son of God” are necessarily talking about something as remarkable as the hypostatic union. Let me give you an example. “Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God” (Luke 3:38). There was no hypostatic union in Adam, and yet he is described as a “son of God.” And remember that celestial beings can be called “sons of God” without being partakers of the Godhead.

What Manner of Love:
We return to the earlier point that God loves and we therefore live. But remember the bridge between the two is the perfect God/man, offered up in sacrifice. This is seen in a type, when Abraham takes Isaac to Moriah (where Jesus was crucified) in order to prophetically foretell our coming salvation. “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son” (Heb. 11:17).

Because Jesus is the Son of God, it is possible for our status as sons of God to be restored. Remember that Adam was a son of God but that through the Crash, he and we became sons of the devil. How can we be restored? This includes a heart transplant, but there is something far more remarkable going on. This is a Father transplant.

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not” (1 John 3:1).

 

 

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Surveying the Text: 1 John

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Introduction

All passages of Scripture must be understood in context, but some by their nature require more contextualization than others. First John is one such book. Without an understanding of the errors it was written to refute, the necessary result is always going to be more error.

The Text

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us—that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full” (1 John 1:1-4).

Summary of the Text

John begins with the same kind of reference he uses in his gospel, with an emphasis on the beginning (arche), which should make us think of Genesis 1:1. But this person who was from the beginning was someone that John and his fellows had heard, had seen, gazed at, and touched (v. 1). That person was the Word of life. That Word was manifested to them (v. 2). What they had witnessed, they now declared, so that the listeners could come into fellowship with them, and then discover that their fellowship was with the Father and the Son (v. 3). This was all written out carefully, so that our joy might be full (v. 4).

Occasion of the Letter

Those who were causing the problems in Ephesus here were characterized in three ways by the apostle John. They were false prophets (4:1), they were deceivers (2 Jn. 7), and lastly they are antichrists (2:18, 22; 4:3, 2 Jn. 7). These false teachers had broken with the true church and had “gone out into the world” (4:1). This break showed that they were not really of the truth (2:19).

Those believers who had not gone out with the false teachers were in fact overcomers (4:4), but they were overcomers who had been unsettled by the battle and who were greatly in need of encouragement. This is the pastoral encouragement that John provides in this letter.

Characteristics of the Lie

From the internal evidence of this letter, and from the external evidence we have about Ephesus in the first century, we can piece together a pretty good understanding of the heresy John was attacking.

The false teachers had both a doctrinal problem (2:26) and an ethical/moral problem (3:7). The doctrinal problem was that they denied the incarnation of Jesus. The ethical problem was that they claimed to be able to be “in the light” while taking some kind of weak view of their sinfulness and sins.

As it happens, we know a good deal about this brand of heresy in Ephesus at this time. The leader of the opposition against the apostle John in Ephesus was a man named Cerinthus. Cerinthus was, I believe, the antichrist. He was a leader of an early Gnostic group. Gnosticism was characterized by two great features—the impurity of matter and the supremacy of knowledge.

The first led them to deny the incarnation, which is in effect the materialization of the eternal one. Their arrogance and pride over their “inside knowledge” led them to their lovelessness and to their lawlessness. Hence, we see John attack the heresy of the Cerinthus at every key point. Christ is the very Son of God. We must walk in love. We must keep God’s commandments. We must turn away from every form of lawlessness.

Do not confuse the beast of Revelation with the antichrist of 1 John. They are both bad men, but they are very different kinds of bad men. A beast is a savage persecutor of the church from outside, an out-of-control despot who hates the people of God. An antichrist is a smooth talking false teacher, one who weasels his way into the church and introduces the contagion of heresy. In modern terms, a beast would be someone like Stalin. An antichrist would be a liberal Methodist bishop, although I don’t have a particular one in mind. The former savages the body of Christ on earth. The latter denies that God assumed a body on earth.

We Sin Downhill

When false teachers introduce absurd errors, and apparently sane people go for them, what is going on? If I am talking to someone who is about to go for some nonsense, the question always to ask is “what’s the pay out?” What else is going on? The answer is that the devil functions with bribes. He offers intense short term pleasures, the central one being the sensation of absolute freedom (1 Jn. 3:4). All you have to do is agree to the long-term covenants that end with an inchoate and dissolute mind. This is called selling your soul to the devil. “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Prov. 16:25).

Life and Doctrine, Doctrine and Life

Remember the context of this letter. John is not addressing a tormented Christian, alone in his room, wrestling with a troubled conscience over some sin or affliction in his life. John is not addressing the sensitive believer in the midst of a panic attack. He is talking about a group of false teachers who have an utter disregard for the commands of God.

In John’s mind, these issues are to be understood in terms of light and darkness; he is not discussing the twilight. His absolutism is refreshing in a relativistic era, in which our thinkers and theologians want all cats to be gray.

We focus on the ethical—love your brother (1 Jn. 2:9). We focus on the doctrinal—Christ is God in the flesh (1 Jn. 2:22-23). A denial of either is equally fatal. It does not matter whether you have leprosy of the heart or leprosy of the head.

Hold it all together this way. Jesus of Nazareth is God, and God is love.

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Bedrock Discipleship III: Assurance

Joe Harby on

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Introduction

We wanted to begin this series of messages on bedrock discipleship by grounding everything we believe on the teaching of Scripture. We want everything we hold on this to be established by the Bible, and to ensure that this is so, we need to be biblically literate people. When we come to the Scriptures this way, we encounterGod’s testimony—which is the ground of any testimony we might be able to offer. But when we give our testimony, we will be cross-examined by somebody, and we will be asked, “How can you be sure . . .?” And so we come to the matter of assurance.

The Text

“He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1 John 5:10–13).

Summary of the Text

We saw last week in John 3:32 that the Son of God has the testimony (marturia). When we believe His testimony, we are acknowledging that He speaks the truth (v. 10). And so what is the testimony that He gives? It is both objective and subjective. This is the record (marturia)—God has given us eternal life, and has done so through His Son. Note that God’s testimony lands in our inner life. The objective side of it is that all life is in His Son (v. 12). If you have the Son, you therefore have life. If you do not have the Son, you do not have life. These things were written, not so that we might be tormented with uncertainty, but rather so that we might know (assurance) that we have eternal life, and that we might know this because we believe on the name of the Son of God (v. 13).

Two Extremes

Now if it is true that not every person baptized into the visible church is saved, and that is true, then the obvious question becomes “how can we tell the difference between those who truly have the testimony, and those who simply say that they do?” It is a reasonable question, but that has not kept many people from doing many unreasonable things with it. There are two extremes to avoid—one is to assume that if your baptismal papers are in order, then you are automatically in, as though the kingdom of God were like a purebred line of golden retrievers. The other extreme is to flinch whenever sin is mentioned and question your salvation at every little thing. Oftentimes, ecclesiastical professionals will manipulate both tendencies for their own profit. Don’t.

That You May Know

Going back to 1 John 5:13, if we have the Son, if we have eternal life, God wants us to know that we do.

Doubts and Questions

There is a vast difference between doubts and questions. Doubts can never be answered in principle because they are phrased like this: “What if . . .?” Questions have answers. They can be posed, you follow it out, and you learn something. Here is the difference. Suppose a happily married woman suddenly has a panic attack out of nowhere. “What if my husband is cheating on me?” The only appropriate answer to this is “what if he isn’t?” That is quite different from a wife asking “who is the blonde in the red convertible out front, the one who is honking for you, who is that?” That’s a question.

Biblical Marks of Rejection

We are not to over-engineer this. In the context of a biblical community, the burden of proof is on the one who insists upon excluding himself. Note two things about a particular way of living “Now the works of the flesh are manifest, which are these . . . they which do such things shall not inherit the kingdom of God” (Gal. 5:19, 21). It is manifest who will not inherit the kingdom.

Biblical Marks of Adoption

We are supposed to make our calling and election sure (2 Pet. 1:10). We are supposed to examine ourselves to see if we are truly in the faith (2 Cor. 13:5). This can be done without morbid introspection. But how? Keep in mind that in all that follows, it is not so much what you look to as the way you look to it. Baptism, Bible, etc.

    • We saw in 1 John 5:13 that we are to believe on the name of Jesus. We are to hold fast to Jesus Christ (Rom. 10:9). This is the foundation of everything else. Do you trust in Jesus?
    • “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit” (1 John 4:13). The Spirit is given as a guarantee (Eph. 1:13-14; 2 Cor. 5:5-6). The Spirit is given to us as an assurance. How do we know we have the Spirit? He grows things (Gal. 5:22-23; Eph. 5:9). He killsthings (Rom. 8:13).
    • “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14). What is your attitude toward those you know love God? Do you want to be with them, or are you repelled by them?
    • “And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matt. 18:3). Jesus says that a mark of true conversion is humility of mind, becoming like a little child.
    • “As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious” (1 Pet. 2:2–3). A marked characteristic of life is hunger—in this case, hunger for the Word.
    • “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18). There are two kinds of people in the world—those who are perishing and to whom the cross makes no sense, and those who are saved, to whom it does.
    • “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3). Here is another explicit statement of how we know. We know because we obey Him.
    • “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Heb. 12:6). But the previous mark should not be clutched in a false perfectionism. We do still sin. But what happens then is another mark of true conversion.

The Conclusion of the Matter

What is the conclusion of the matter? We are saved by the grace of God in Christ, plus nothing (Eph. 2:8-9). We are not saved by good works. But we are saved to good works (Eph. 2:10).

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Child Communion and the Keys (Part 2)

Joe Harby on

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Introduction

As you are bringing your children up in the covenant, your operating assumption ought to be that your God is their God, and that they are, adjusting for levels of maturity, faithful covenant members. Your attitude should not be that of assuming that “your sweet baby” must be converted despite a sullenness that ascends to the skies, and your attitude should not be one of chronic suspicion either. Rather, you should “trust but verify.” But how do we verify?

The Text

“We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 Jn. 3:14).

Summary of the Text

The apostle John does not assume that we are trying to figure out who was baptized and who not. That is too easy. They remembered when those baptisms occurred—these were first generation Christians after all. The tests for assurance of salvation are given to us so that we could know who had passed from death to life among those who are professing Christians. This has been a problem from the very first—I don’t doubt that it began at Pentecost.

There are two things to mark here. Passing from death to life is one of them, and knowing that you have is the other. The first indicator here is that of love for your fellow Christians. Love is the mark of a real Christian.

Important Caution

When you talk about assurance of salvation, there is always the Christian with a tender conscience, ever eager for reasons to doubt that he is saved. But that is not what we are doing here. The contrast is being loving and hating, not between loving as much you should and not loving as much as you should have. We are not contrasting playing the piano superbly and playing it like a hack musician, but rather playing the piano and playing a trash can lid with a wooden stick. We are not contrasting big red apples and smaller red apples, but rather apples and road apples.

The works of the flesh are manifest (Gal. 5:19ff). Look at the sorts of things that the New Testament lists as being inconsistent with inheriting the kingdom of heaven (1 Cor. 6:9-10; Gal. 5:21; Eph. 5:5). You will not find on these lists anything about how many times this week you missed your Bible reading.

A Checklist, Gingerly Held

Here is a checklist which should not be treated as a checklist, if you know what I mean. The center of all assurance means looking to Christ, not yourself. But how can you know you are looking to Him, and not just striking a pose for everybody?

  • Loveforthebrothers:Aswesawinourtext(1Jn.3:14),realChristiansloveotherreal Christians. Before salvation, Christians were insufferable; afterwards, they somehow became a delight. For those growing up in the covenant, there should be a real attraction for real Christians.
  • Obediencestartstohappen:“Andherebywedoknowthatweknowhim,ifwekeephis commandments” (1 Jn. 2:3). Note that our salvation is not based on obedience, but our assurance should be. For those growing up in the covenant, there should be an orientation to obedience, mediated through obedience to parents.
  • What happens when we disobey: “If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons” (Heb. 12:7-8). The previous point is not a perfectionistic one. We all fail and fall. But what happens when we do? For those growing up in the covenant, there is a pattern of putting things right because God spanks you.
  • Understanding of spiritual things: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor. 2:14; cf. 1 Cor. 1:18). There is a certain upside-down-ness to the way God does things. Christians get it. For those growing up in the covenant,
  • Holding fast to the truth: “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (1 Jn. 4:15). The Christian faith has a clear center of dogma, and Christians hold to it. For those growing up in the covenant, there is a desire to understand so that you can hold to it faithfully.
  • The presence of the Holy Spirit: “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit” (1 Jn. 4:13). When the Spirit is given, He causes us to cry out, “Abba, Father” (Rom. 8:15-16; Gal. 4:6-7). For those growing up in the covenant, this is the gift that enables you to evaluate this list without a counterproductive form of navel gazing. This is all about relationship. 

    What is the Direction?

    When a child is baptized, one of the things we do as a congregation is promise to assist the parents in the Christian nurture of their child. We do not promise to do this only so long as the parents are totally not defensive about it.

  • Although “parent” is not an office in the church, the fact that we are coming together as families means that parents are usually the ones called to speak the words of the gospel to their children as we administer the Supper.
  • Your children can be included as soon as they are tracking in the service—and you can tell this by when they start to notice that they are being excluded.
  • As your children grow up, you will probably have (early on) some communion flip out stories —when your child has to be taken outside for some discipline in the middle of the observance. We don’t do this with grown-ups, but a lot of communion services would probably be greatly improved if some of the adults got spanks.
  • If a child is “old enough to know better,” and the attitude is still rebellious or sullen, or if their demeanor in church is fine, but they are living wildly, then parents (or their friends) should call for pastoral help from the elders.

A godly church should never have discipline on a hair trigger. But if we are going to commune our children, it is because we believe the promises, and we want them to walk with God all the days of their lives.

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Hope that Purifies

Joe Harby on

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Introduction

Everything God does in our world is aimed at glorifying His name through the salvation of sinners like us. He declared his saving intentions right after the Fall, in the first pages of Scripture. He unfolded more and more details as the era of the patriarchs and prophets went on, and then, when it was time for the curtain to rise on the gospel itself, Zechariah and Elizabeth heard the overture, and then Gabriel himself appeared to Mary. But why? What was the point? The point was to deal with sin.

The Text

“And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins” (Matt. 1:21)

“And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:3)

“Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14)

Summary of the Texts

When Joseph found out Mary was pregnant, and he knew that he was not the father, he was mulling over what to do (Matt. 1:19). While he was considering these things, an angel of the Lord appeared to him and reassured him. That which is conceived in her is by the Holy Spirit, the angel said. The name of her son will be called Jesus, and the reason for this is that He will save His people from their sins. The Greek name Jesus is the equivalent to the Hebrew Joshua, which means God is salvation. And so the angel said to Joseph, you shall call His name God is salvation for He will save His people from their sins.

The apostle John notes that God has shown us great love in that He has called us sons of God. Because the world doesn’t know Him, it doesn’t know us (1 John 3:1). We have just begun our transformation to be like Him, and when He comes again, that will happen (v. 2). Everyone who hopes this way is hoping for that final purification. And you cannot hope for purification this way without it having a purifying effect (v. 3).

God has decided not to purify us all in one instantaneous moment. He has determined to do it over time, subjecting us to His loving discipline. He disciplines us so that we might be partakers of His holiness (Heb. 12:10). So pursue peace, and holiness, without which no one will see the Lord (v. 14). The direction is real holiness.

The Problem

We are told in Scripture, in no uncertain terms, that God’s whole point in sending His Son into this world was to accomplish our salvation from sin. He liberates us from sin, which is the condition of not being like God at all, to holiness, which is the condition of partaking in what He is like. This is a momentous liberation, and for it to occur it was necessary for Jesus to take on a human body that could die, live a perfect, sinless life in that incarnate state, die on the cross, and to come back from the dead. The reason He did this was to bring you from somewhere to somewhere. He did not do all this aimlessly.

But holiness has somehow gotten a bad reputation. Who wants to be a holy Joe? It has gotten this reputation because we have not looked at the scriptural descriptions of it, and have allowed certain posers to step in. We pretend that we don’t like those posers, but they are really very convenient for us.

If someone, a preacher, say, declares that “without holiness no one will see the Lord,” we say, “yes, but . . .”

  • Yes, but I don’t want to be like those dour people in that legalistic church I grew up in. Well, who asked you to?
  • Yes, but I don’t want to be like that smarmy goody two-shoes who is photogenic enough to garner every faculty award known to man. Well, who asked you to?
  • Yes, but I don’t want to slip into a works-righteousness mentality. Well, who asked you to?

Holiness is not what we sometimes want to pretend it is. Holiness is being like God. Does He have issues? Does He have problems?

Understanding the Options

Think of it this way; let’s look at teenagers growing up in biblical homes in order to make the point stick. There is actual holiness and there is looking like you are pursuing it. Given these two variables, we have four options.

  • Someone can want to not be holy, but want to look like he is pursuing it. This is the hypocrite, Pharisaism junior grade.
  • Someone can want to not be holy, and want to look like he doesn’t want to be holy. This is the open heathen.
  • Someone can actually want to be holy, just so long as it doesn’t look like he wants to pursue it. This is the poor white kid who tries to stay out of actual big-time sinning, and who gets a nose stud five years after the trend-setters among 7-11 clerks quit wearing them.
  • Someone can want to be holy, and he doesn’t mind who knows it. This is the open Christian. He doesn’t want to sidle into holiness, without which no one will see the Lord. He doesn’t want to sneak into holiness, without which no one will see the Lord. He wants to be with the Lord, and to be like the Lord. There is nothing to be ashamed of here.

What Holiness Is

We were told earlier that the Lord disciplines us so that we might become partakers of His holiness (Heb. 12:10). His holiness is the pinnacle of all His attributes. The seraphim do not cry out, Patience, patience, patience, or Righteousness, righteousness, righteousness. Rather, they cover their faces and feet and cry out Holy, holy, holy. As white light is the sum total of all the colors in the spectrum, so holiness is the sum total of all that God is like.

Among other things, personal holiness is the point. Jesus did not come into this world in order to create a bunch of boring little Christlings, ashamed to be with Him. No, we are after Christians. How does Paul labor? “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily” (Col. 1: 26-29).

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