Special Times of Prayer and Fasting

“When great and notable calamities come upon or threaten the church, community, or nation, when judgment is deserved because of sin, when the people seek some special blessing from the Lord, or when a pastor is to be ordained or installed, it is fitting that the people of God engage in times of solemn prayer and fasting.” (OPC Directory for Public Worship)

A biblical practice which used to be a common practice in early America but which has been neglected in the present day is special times of fasting and prayer, sometimes known as "days of humiliation." Fortunately, our president still has called for a day of prayer, and our country has a regular day of prayer, but the note of repentance and fasting is notably absent from these modern proclamations. God calls people to respond to calamity by humbling themselves with fasting and prayer, either privately or together depending on the calamity. We see this especially in Joel 1-2. As disaster came upon the people, God called them to "Consecrate a fast; call a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD your God, and cry out to the LORD" (Joel 1:14, see also Joel 2:12–17).

We find this practice exemplified in Scripture. When Nineveh heard Jonah's declaration of impending judgment, its king proclaimed a public fast as they confessed their evil ways and sought His mercy (Jonah 3:5-10). The Jews held a fast for three days for Queen Esther before she went to the king to save them, in view of the threat to her life (Es. 4:16). Ezra proclaimed a public fast when the Jews returned to Israel and danger was impending, that they might humble themselves and seek from him a safe journey (Ezra 8:21-23). The church in Antioch was “worshipping the Lord and fasting” when the Spirit indicated that Barnabas and Paul ought to be set apart for ministry, which they did with more fasting and prayer (Acts 13:2-3).

Private fasting is exemplified by Nehemiah and Daniel, who fasted and prayed when they were distressed with the condition of God’s people and prayed to God, confessing sin and seeking mercy (Neh. 1:4, Dan. 9:3, 10:2-3). Anna regularly worshipped with fasting and prayer (Luke 2:37). Jesus assumes his disciples would fast privately (Matt. 6:18). Paul recognizes that a couple might agree to abstain from sexual relations for a special time of prayer and fasting (1 Cor. 7:5).

Fasting is not an end in itself, but serves other purposes. Drawing from John Calvin's teaching on fasting (here), I would note three main purposes for religious fasting: (1) it keeps you from over-indulging by keeping your senses from being dulled, (2) it prepares you for prayer and meditation, clearing your mind and taking away distraction, and (3) it expresses your sorrow for your sins and for the afflictions you or your family, church, or community experiences. The last two reasons are the relevant ones in times of public fasts.

A religious fast involves abstaining from food, more or less strictly according to the length of the fast and what one can handle. Sometimes a fast might only be from rich foods, like meat and wine, as when Daniel fasted for three weeks (Dan. 10:2-3). It also involves abstaining from other luxuries and entertainments which might be otherwise lawful, as well as other activities that may distract from the engagement to prayer, to the extent that one is able to do so. A public fast involves a shared commitment to private prayer, but usually involves public worship as well (Joel 1:14), with reading, preaching, prayer, and singing. 

In addition to days of fasting and prayer, the church can also call for days of thanksgiving, in response to particular blessings or deliverances. We are more familiar with this concept due to our annual day of Thanksgiving in November. An example of this type of day is found at the end of Esther (Es. 9:22). Psalm 107 speaks of giving thanks for particular deliverances, private and corporate.

The Westminster Confession of Faith describes these days as part of the occasional parts of worship: "religious oaths, vows, solemn fastings, and thanksgivings upon several occasions; which are, in their several times and seasons, to be used in an holy and religious manner" (WCF 21.5). It also mentions them as times when we are called to worship by providence in addition to the regular day of worship (the Lord's Day) appointed in the word: “God is to be worshipped … more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto” (WCF 21.6).

For more information on days of fasting and prayer, you can read the chapter on the subject in our denomination's Directory for Public Worship here, as well as the chapter on the subject in the original 1645 Westminster Directory for Public Worship here (scroll down to "Concerning Solemn Publick Fastings" near the bottom).

“Yet even now,” declares the LORD,
“return to me with all your heart,
with fasting, with weeping, and with mourning;
       and rend your hearts and not your garments.”
Return to the LORD your God,
for he is gracious and merciful,
slow to anger, and abounding in steadfast love;
and he relents over disaster. (Joel 2:12–13)

----- 

Written in preparation for a day of fasting and prayer held by Covenant Family Church on Wednesday, March 18th, 2020. 

Augustine on Burying the Dead

In the book, The City of God, Augustine gave a lengthly defense of the faith in the aftermath of the sack of Rome in 410 by the Visigoths. At one point, in discussing the sack of Rome and the fact that some Christians were killed and left unburied, Augustine made the following comments on the burial of the dead.

"But even their own philosophers have despised a careful burial; and often whole armies have fought and fallen for their earthly country without caring to inquire whether they would be left exposed on the field of battle, or become the food of wild beasts. Of this noble disregard of sepulture poetry has well said: 'He who has no tomb has the sky for his vault.' How much less ought they to insult over the unburied bodies of Christians, to whom it has been promised that the flesh itself shall be restored, and the body formed anew, all the members of it being gathered not only from the earth, but from the most secret recesses of any other of the elements in which the dead bodies of men have lain hid! 

"Nevertheless the bodies of the dead are not on this account to be despised and left unburied; least of all the bodies of the righteous and faithful, which have been used by the Holy Spirit as His organs and instruments for all good works. For if the dress of a father, or his ring, or anything he wore, be precious to his children, in proportion to the love they bore him, with how much more reason ought we to care for the bodies of those we love, which they wore far more closely and intimately than any clothing! For the body is not an extraneous ornament or aid, but a part of man's very nature. 

"And therefore to the righteous of ancient times the last offices were piously rendered, and sepulchres provided for them, and obsequies celebrated; and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some favorite place. And Tobit, according to the angel's testimony, is commended, and is said to have pleased God by burying the dead (Tobit 12:12). Our Lord Himself, too, though He was to rise again the third day, applauds, and commends to our applause, the good work of the religious woman who poured precious ointment over His limbs, and did it against His burial (Matthew 26:10-13). And the Gospel speaks with commendation of those who were careful to take down His body from the cross, and wrap it lovingly in costly burial cloths, and see to its burial (John 19:38). These instances certainly do not prove that corpses have any feeling; but they show that God's providence extends even to the bodies of the dead, and that such pious offices are pleasing to Him, as cherishing faith in the resurrection. And we may also draw from them this wholesome lesson, that if God does not forget even any kind office which loving care pays to the unconscious dead, much more does He reward the charity we exercise towards the living. Other things, indeed, which the holy patriarchs said of the burial and removal of their bodies, they meant to be taken in a prophetic sense; but of these we need not here speak at large, what we have already said being sufficient. 

"But if the want of those things which are necessary for the support of the living, as food and clothing, though painful and trying, does not break down the fortitude and virtuous endurance of good men, nor eradicate piety from their souls, but rather renders it more fruitful, how much less can the absence of the funeral, and of the other customary attentions paid to the dead, render those wretched who are already reposing in the hidden abodes of the blessed! Consequently, though in the sack of Rome and of other towns the dead bodies of the Christians were deprived of these last offices, this is neither the fault of the living, for they could not render them; nor an infliction to the dead, for they cannot feel the loss." (Augustine, The City of God, 1.12-13)

Augustine on the Desire for Empire

As he commented on the rise and fall of the Roman Empire and critiqued the values of pagan Rome, Augustine made the following observation on the desire for imperial expansion.

"Let them ask, then, whether it is quite fitting for good men to rejoice in extended empire. For the iniquity of those with whom just wars are carried on favors the growth of a kingdom, which would certainly have been small if the peace and justice of neighbors had not by any wrong provoked the carrying on of war against them; and human affairs being thus more happy, all kingdoms would have been small, rejoicing in neighborly concord; and thus there would have been very many kingdoms of nations in the world, as there are very many houses of citizens in a city. Therefore, to carry on war and extend a kingdom over wholly subdued nations seems to bad men to be felicity, to good men necessity. But because it would be worse that the injurious should rule over those who are more righteous, therefore even that is not unsuitably called felicity. But beyond doubt it is greater felicity to have a good neighbor at peace, than to conquer a bad one by making war. Your wishes are bad, when you desire that one whom you hate or fear should be in such a condition that you can conquer him." (Augustine, The City of God, 4.15)

In other words, Augustine argues that when done justly (in response to the iniquity and aggression of your neighbors), imperial expansion might be necessary and better than the alternatives. But the desire of the good man is not imperial expansion, even when done justly. The good man desires peaceful harmony and contentment among the nations.

Baptism and God's Covenant

A couple weeks ago, I wrote about the covenant that God makes with his people (see here). Another aspect of this covenant is that it is confirmed by sacraments. The sacraments are like God’s handshake, a concrete act which seals the deal.

Even in the covenant of works, God gave Adam and Eve the tree of life to represent the promise of life. In the old administration of the covenant of grace, God immediately established sacrifices as a sign and seal of his promise of redemption. In particular, God established the Passover, a sacrificial meal, when he delivered his people from Egypt. Jesus established the Lord’s Supper as the sacramental meal of the new covenant. This is one type of sacrament, in which covenant members renew the covenant, doing it repeatedly throughout their life.

The other kind of sacrament brings people into the covenant community, confirming their entrance and distinguishing them from the outside. Noah’s ark can be thought of in this way, as a type of baptism (1 Peter 3:20-21). In that case, God distinguished his people from others by eliminating all others. But it is with Abraham, as he was called out to serve God among idolatrous nations, that God gave a clear and regular sign of membership in the covenant: circumcision.

Circumcision was the sign of the covenant before Christ came (Gen. 17:10-12). It was a sign which served as a seal of the righteousness which was possessed by faith (Rom. 4:11). It represented conversion, cleansing, and repentance (Deut. 10:16, 30:6). It marked a person as an heir of the Abrahamic promise of blessing through the promised seed, Jesus Christ (Gal. 3:8, 16). It was given to believers and their household, even to eight-day old infants (Gen. 17:12, Exod. 12:48) - being given only to male believers and male children due to the nature of the sign being used.

Baptism is the sign of the covenant now that Christ has come. Just as Jesus replaced the Passover (and other sacrificial meals) with the bloodless and more clear sign of the Lord’s Supper, so he replaced circumcision with bloodless Trinitarian baptism - distinguishing the new administration from the old (Matt. 28:18-20). In Colossians 2:11-12, Paul teaches that Christians have the substance of circumcision - death to the old nature and new life through union with Christ - and that the external sign of this internal work is now baptism.

And so who ought to be baptized? Since God makes his covenant with believers and their children, welcoming believers and their children into his church, so believers and their children ought to be baptized (see my earlier post on this point). Since in the Old Testament the sign of entrance into the covenant was given to believers and their children, so in the New Testament baptism ought to be given to believers and their children.

Just as circumcision was a sign of benefits which were received by faith and was nevertheless applied to the infants of believers before they could express their faith, so baptism is a sign of benefits which are received by faith and is nevertheless applied to the infants of believers before they can express their faith.

What does baptism mean for the infants of believers? It means the same thing as it does to adult believers. They bear the name of God, they have been called out of the world, they are disciples of Christ, his benefits are theirs, and they are his, provided they keep the covenant through faith in him. It means they are visible saints, having the identity of Christians rather than pagans, to be treated as such, with hope and charity, as brothers and sisters.

Baptism is not a guarantee of salvation if it is without true faith, as you can see with the circumcised and “baptized” Israelites in the wilderness (1 Cor. 10:1-14) and Simon the magician (Acts 8:9-24). And so parents ought to be diligent in bringing up their children in the ways of the Lord, in the knowledge that God uses the instrumentality of parents to raise up another generation to serve him (Gen. 18:19, Eph. 6:4). And all the church, of whatever age, ought to be exhorted to repent and believe in Christ, living in accord with their baptism and embracing its promise.

Harsh Attitudes and Harsh Words

It is easy to overlook or think little of our harsh attitudes and harsh words. We might think lightly of them because they stop short of dramatic acts like murder. We might think lightly of them because they are so common and feel so natural to us. But Jesus did not minimize them.

"You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire." (Matthew 5:21-22) 

Jesus teaches that this command goes beyond not killing people. It also forbids anger and insulting and reviling language.

Anger. Some anger is righteous, such as God’s anger. He is slow to anger and justly angry at the right things with right motive. But here Jesus addresses what is most common among us, unrighteous anger. This is anger that reveals in your heart vengefulness rather than patience, hatred rather than love, malice rather than goodwill, bitterness rather than forgiveness and forbearance, envy and resentment rather than a humble spirit that rejoices in the prosperity of another. This anger can lead to physical violence and literal murder, and it is itself a kind of murder. As 1 John 3:15 says, "Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him."

Insults. To insult someone is to belittle him or her. It also leads to violence and murder. Murder usually begins by devaluating a person, lightly esteeming that person, disparaging that person. From abortion to genocide to domestic violence, murderous acts often are rooted in an insulting and belittling attitude to others. It takes away the dignity of a person and it disgraces the image of God. And therefore it is wrong in itself and a kind of murder.

Reviling. Reviling is abusive and harsh language. It includes slander, but can even be true things said in an unkind and unduly harsh manner. These destructive words attack and beat down a person. They engage in tit-for-tat verbal battles. This too is a kind of murder. Do you recognize such language? Have you used it against your family members? Or other people in your life? Or politicians and other public figures?

In drawing out the broader implications of the commandment against murder, Jesus is reaffirming what the Old Testament taught in places like Leviticus 19:17–18,

“You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.”

Like Jesus, this verse forbids hatred of a brother, vengeance, and grudges. And it replaces these attitudes with a positive one: love. Likewise, Jesus turns to consider the positive implications. Rather than being angry and disrespectful, you must seek reconciliation and harmony with others.

"So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift." (Matthew 5:23–24) 

Your worship is polluted unless you have done what you can to be at peace with your brothers and sisters in the church. We no longer go to the temple to offer sacrifices, but we do offer sacrifices of praise (Heb. 13:15, 1 Peter 2:5), and Paul applies a similar principle to the Lord’s Supper in 1 Corinthians 11 where the Supper was defiled by the division among the church.

Jesus will also teach about going to the person who has wronged you (Matt. 18:15-20). But here he talks of going to the one who feels that you have wronged him - not only should you avoid anger, but you should seek to prevent murderous anger in others by seeking reconciliation. What does reconciliation look like? It looks like patiently listening to the other person, being willing to repent if you have done wrong and to make restitution if applicable, and patiently clearing up any misunderstandings.

So the command against murder not only forbids unjust killing of human life, but its original intention was to forbid murderous words, thoughts, attitudes, and to command love for others and the effort to make peace and reconciliation. So while the Pharisees might be content with a merely external and negative command, the disciples of Jesus who are being transformed by grace will engage in a deeper repentance that strikes at the root, turning from murder in the heart and becoming makers of peace.

How God Makes Us Partakers of the Covenant of Grace

Our confession of faith and catechisms were written by the Westminster Assembly in the 1640s, and when they began to be published, publishers included what you might call a gospel tract, written by two Scottish ministers, David Dickson and James Durham. It was called "The Sum of Saving Knowledge." You can read it online at this link. Its presentation of the gospel centers on the concept of God's covenant with us, which I wrote about in my last post. Here is how "The Sum of Saving Knowledge" describes the outward means God uses to make people partakers of this covenant:

"The outward means and ordinances, for making men partakers of the covenant of grace ... are especially these four: i. The word of God ii. The ordinances iii. Church iv. Prayer. 

"In the word of God preached by sent messengers, the Lord makes offer of grace to all sinners, upon condition of faith in Jesus Christ; and whoever does confess their sin, accept Christ’s offering, and submit themselves to his ordinances, he will have them received into the honour and privileges of the covenant of grace. By the ordinances, God will have the covenant sealed for confirming the bargain on the foresaid condition. By the Church, he will have them hedged in, and helped forward to the keeping of the covenant. And by prayer, he will have his own glorious grace, promised in the covenant, to be daily drawn forth, acknowledged, and employed. All these means are followed either really, or in profession only, according to the quality of the covenanters, as they are true or counterfeit believers."

The Doctrine of the Covenant

What is a covenant? A covenant is an oath that establishes a relationship between two parties and defines its nature and obligations, binding them to mutual fidelity. Or more simply, a covenant is a bond and alliance between two parties. For example, covenants were made between kings and their vassals, between friends or peoples (e.g. David and Jonathan, Israel and the Gibeonites), and between husband and wife. 

What is God’s covenant? When God makes a covenant with people, he establishes a mutual bond of fellowship and loyalty with them, taking them under his special care, promising eternal life and blessing. "And I will walk among you and will be your God, and you shall be my people" (Lev. 26:12). 

What is the covenant of works? Initially, God’s covenant with man was conditioned upon perfect obedience, upon pain of death (Gen. 2:17). This covenant with man in Adam we call the “covenant of works.” In it, God walked with Adam and Eve in the garden, blessed them as his children, confirmed his promise of life with the tree of life, and they served him in accordance with his commands. Yet, this covenant was broken by sin and we lost fellowship with God. Outside of grace, all the heirs of Adam are condemned as treacherous covenant-breakers.

What is the covenant of grace? God was pleased to make a second arrangement, establishing his covenant with sinners through Jesus Christ, requiring faith as the condition to receive the benefits of Christ’s mediation, promising life and salvation in him. This covenant we call the “covenant of grace.” God made his covenant with sinners on this basis beginning in Genesis 3. There he promised to deliver his people by creating enmity between them and the serpent and by giving them salvation through the “seed of the woman” (i.e. Jesus Christ). In this covenant of grace, sinners are saved by God to be his people, that they might enjoy fellowship with him and serve him in holiness and righteousness forever (Luke 1:68-75).

How did God administer this covenant before Christ? The broken covenant of works and its condemnation is always the background of God’s covenant dealings. It is our default context apart from the gracious provisions of the second covenant. But ever since the fall, God has made his covenant with his people on the basis of grace through Christ. God called them to faith in Christ before his coming through promises, sacrifices, and other types and ceremonies. We find this covenant revealed in increasing detail as God renewed it with his people from generation to generation, especially in his dealings with his people under Noah, Abraham, Moses, and David.

What is the new covenant? With the coming of Christ, this covenant of grace reached its final and permanent form, known sometimes as the “new covenant” (Heb. 8:13). Jesus came to fulfill the covenant of grace by providing its basis in his death and resurrection. He made the former ceremonies obsolete, fulfilling them and instituting simpler and clearer ordinances by which the covenant would be administered, namely, the preaching of the Word, baptism, and the Lord’s Supper. He also poured out the Holy Spirit in great abundance so that this covenant is held forth in greater fullness and efficacy to all nations.

How has God dealt with the children of believers when he has made his covenant? In the Old Testament, the covenant was made with the believer’s household and offspring. Consider Noah (Gen. 6:18; 9:9), Abraham (Gen. 17:7-14), and the Israelites (Deut. 29:10-15). Believers entered into an alliance with God, an engagement to be the Lord’s, with their households. As Joshua said when the covenant was renewed, "But as for me and my house, we will serve the LORD" (Joshua 24:15). God always welcomed the believer and his household into this alliance. Male infants received the sign and seal of the covenant, circumcision (Gen. 17:7-14, Rom. 4:11). The children of believers grew up with special obligations and privileges as members of God’s people, being treated like the rest as visible saints, heirs of the promise. The covenant was still conditional on faith and apostasy was possible, so each generation was to be exhorted to keep the covenant and hold fast to the Lord (Deut. 10:12-22).  The practice of including the believer’s household was not changed in the new covenant, but rather was affirmed in the proclamation of the new covenant (Acts 2:38-39, 16:31-34).

What was the condition of the covenant made with Israel? If membership was conditioned on works, it would not have lasted a day. If membership was conditioned on physical descent, none could have ever broken it. Membership was conditioned on faith, and therefore it belonged to all those with true faith in the Savior, a faith which proved itself by its works (Heb. 3:7-4:13, James 2:14-26). The covenant sign bound all the heirs of the covenant to share the faith of their father Abraham. Otherwise, they would be cut off as covenant breakers. Today, the true heirs of the covenant and its promises are those who believe in Christ, along with their children, who like the Israelite children of old are called to keep covenant by exercising faith in the Savior.

“They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear.” -Romans 11:20

Why Discussing Infant Baptism Is Important

This Sunday I will begin teaching a five-part series on doctrines related to the practice of infant baptism in my church's afternoon Sunday school time. Feel free to join us! You can see our Sunday schedule here.

In the video below, I suggest several reasons why it is important to discuss infant baptism. Not only it is important to know whether we should baptize the children of believers or not, but the discussion brings up other important matters, such as the relation between the Old and New Testaments, the doctrine of the church, and how we ought to view and raise our children. 

Thou Shalt Not Covet

The final commandment of the Ten Commandments forbids covetousness:

“You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor's.” (Exodus 20:17) 

From this commandment, I would note several things:

1. Coveting is an unlawful desire. Not only can actions and choices be sin, but your desires can be sinful as well. You ought to repent not only of your sinful choices, but also for your inclinations for what is forbidden, since even the desire to sin is sin.

2. Coveting is both a sin and a temptation to more sin. Coveting allures us to commit other sins like stealing and adultery. This is one way that Jesus was not tempted - by indwelling corruption. For example, he was not tempted by his own greed, lust, or pride - for he had none. He had natural cravings like hunger, but not sinful cravings like coveting. He "in every respect has been tempted as we are, yet without sin" (Heb. 4:15). He did not give in one bit. But when we give in, it entices us to go further. Coveting will not be content to be alone - it loves the company of other sins.

3. Coveting is an unqualified (or improperly qualified) desire for that which belongs to another. This commandment does not forbid you from seeking to buy your neighbor's donkey or asking for charity if you are in need. Good desires are desires that are qualified by things such as lawfulness, permission, and love for others: “I would like that if…” For example, one might properly think, “I would like that sandwich if it is for sale and if I have enough money.” It does not desire a sandwich which has an owner who is not willing to share. It does not desire something that is inherently unlawful for you to have, like your neighbor's spouse. Proper desire for good things evidences its goodness by being content if the qualifications are not met. Bad desires are desires that are unqualified: “I want that.” They are not content to hear “no.”

4. Coveting will influence your attitude toward your neighbor. It will blossom into other sinful attitudes directed at the owner of what you covet. Coveting blossoms into envy, resentment, and malice. It leads you to think things like, “I don’t want him to have that,” “I can't stand him since he won't give that to me,” “no one should have more than me,” and “this is unjust - the government should do something about it!” And resentment feeds more covetousness, causing you to have thoughts like, “I want that because they have that.” But when coveting is replaced with contentment, contentment blossoms into respect and love towards your neighbors. It helps you to seek their welfare as well as your own. “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:3–4).

And so, to summarize with the words of the Westminster Shorter Catechism:

Q. 80. What is required in the tenth commandment? The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.

Q. 81. What is forbidden in the tenth commandment? The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.

Two Purposes for Clothing: Usefulness and Honor

In my most recent sermon, "Trusting God for Your Daily Bread," I took a moment to comment on the two main purposes for the covering that clothing provides and how these purposes should guide us in our choice of clothing.

By the way, we see here [in Matthew 6:25-34], and elsewhere in the Bible, two main purposes for clothing: first, it is a necessity of life to protect you from the elements, and second, it is adornment to give honor. The entrance of sin has made both things more necessary, by the curse making conditions harsher and by introducing shame among humanity (Gen. 3). These two purposes also should guide us in the clothing we choose. As Peter Martyr Vermigli, one of the 16th century Reformers, said, "since clothes were invented for usefulness and honor in this present life, those [clothes] that lack these two properties deserve censure" ("Theses on Genesis," 1543). Some people only pay attention to one of these purposes, while others today throw out both purposes and choose clothing that is both impractical and shameless. But we are humans, and especially in this age, we need clothing to protect us and dignify us. 

I could refine the point further and say that in some situations one of these purposes may be more important than the other (e.g. usefulness is more important when weeding the garden and honor is more important at a wedding), although both should always be kept in mind. Also, I will add that John Calvin has a similar remark on clothing in his commentary on 1 Peter 3:3, "Two things are to be regarded in clothing, usefulness and decency; and what decency requires is moderation and modesty."

In the sermon, I then go on to reconnect this point with the main point, which is that God cares for the needs of his children.

Sometimes good clothing is hard to come by, and we are reminded in the epistle from James to not show partiality based on whether someone has clothing which is fine or shabby (James 2:1-13). But even if you don’t always have the clothing you want, God knows that you need it and he will clothe his children. If he gives protection and adornment to the grass of the field which lasts for a day, will he not also sufficiently provide for you?

God is Building His Temple

In my experience, it seems that evangelicals talk about their bodies being God's temples quite often and rarely talk about the church being God's temple. It is true that there is a verse that speaks of our bodies as temples:

"Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?" (1 Corinthians 6:18–19)

This is part of Paul's exhortation against sexual immorality in 1 Corinthians 6:12-20. There he argues that since (1) your bodies are members of Christ, (2) your body is a temple of the Holy Spirit, and (3) you are not your own because you were bought with a price, therefore, you must not use your body to commit immorality. While many people use this text to argue that you should take care of your body, Paul does not call your body a temple to exhort you to take care of you bodies (although you should), but rather to exhort you to not use you body to commit sin. Temples are holy, so they ought not be defiled by sin.

There are other verses which communicate the same idea of God dwelling with the individual believer, even though they do not use the word "temple." For example, Jesus says in John 14:23, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him."

Nevertheless, the normal practice in the New Testament is to refer to the church as God's earthly temple. (In the following passages the "you" is plural, referring to "you all.")

"So then you [all] are no longer strangers and aliens, but you [all] are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you [all] also are being built together into a dwelling place for God by the Spirit." (Ephesians 2:19–22, see also 1 Peter 2:4-6)

"For we are God's fellow workers. You [all] are God's field, God's building ... Do you not know that you [all] are God's temple and that God's Spirit dwells in you [all]? If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you [all] are that temple." (1 Corinthians 3:9, 16-17) 

"What agreement has the temple of God with idols? For we are the temple of the living God; as God said, 'I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.'" (2 Corinthians 6:16)

Jesus had prophesied that the temple in Jerusalem would loose its significance and be destroyed (John 4:21, Matt. 24:1-2). Rather, the dwelling place of God on earth would be in the body of Christ, the church.

Ephesians 2 teaches that each Christian is a stone that becomes part of the temple as he or she rests on Christ and the apostolic and prophetic Scriptures and is joined with the other stones (i.e. other Christians). A stone on its own is not a temple. God is building his temple by drawing people to Christ and thereby gathering them into the church.

This means that we should treat the church with love and respect. It means that we should live as fellow members of this temple, in love and Christian fellowship, not forsaking the assembly. God has zeal for his holy temple, for the place where his name dwells. As 1 Corinthians 3 teaches, God will destroy those who destroy his temple. In context, this refers to those who were tearing apart the church through jealousy and strife.

This also means that we should promote the holiness of the church, cleansing ourselves from the defilement of sin. This is the point of 2 Corinthians 6:14-7:1. This applies to each member of the church, that we might not defile the temple by our own sins, but repent of them, find cleansing in Christ's blood, and endeavor after greater obedience. This also applies to the church as a body, that we should encourage one another in the way of holiness and be holy in the way we treat each other. It means that those who rule the church should be diligent to maintain the holiness of the temple through their teaching, shepherding, and discipline.

This understanding of the new covenant temple shows why individual and corporate holiness should be a priority for Christians. It directs the believer to love and treasure the church. It should also shape our understanding and application of the Old Testament's references to the temple and house of the Lord. God is currently building his temple by building his church through the gospel of Jesus Christ. With this understanding in mind, let us pray that the holiness and glory of the Lord would so fill the temple that all nations would be drawn to its brightness.