NOTE: This sermon was delivered to Grace Covenant Church on June 30, 2024 in the Lord’s Day morning service. You can watch the video here.
Introduction
Doxology always follows theology. The glorious truths of God’s mercy to ruined sinners in the person and work of his Jesus Christ, through the working of the Holy Spirit, in the life of the Church should leave us in awe of his marvelous grace. I hope that’s where you find yourself after wrestling with two of the three sections of the Heidelberg Catechism. The Catechism follows a pattern of guilt, grace, and gratitude. Having dealt with our guilty status in our sin in the first section, and God’s marvelous grace towards us in the second section, now we come to the final section on gratitude. What kind of life does a sinner saved by grace live? What sorts of things do they do? And what sorts of things do they not do? Just as doxology always follows theology, having heard of all the wonderful truths of the Gospel, we are now prepared to live a doxological life. This is the pattern of the whole Bible. And, perhaps, that becomes clearest in Paul’s letter to the Romans. Theologians will usually say that the application portion of Romans begins in chapter 12 verse 1. But, I think it starts in 11:33. Paul gives us application to these truths he’s expounded first by way of example when he overflows with doxological vigor.
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. (Romans 11:33-36)
It is out of this doxology that the living of the Christian life flows. It is the truths plainly given in this doxology that form the foundation of a life well lived. This is who God is and this is how we are to live for the glory of such a one as him. It is only once this doxological foundation is laid that we read,
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:1-2)
In a very real sense, a life lived in such a way continues in doxological praise. In fact, IT IS doxological praise. Why do I say this? Well, because one of the literal ways we could translate the end of verse 1 is logical liturgy. And this fits perfectly with what we being told to do in the passage, namely, present our bodies as living sacrifices. So, offering ourselves as living sacrifices (liturgically), is the only way to live that makes sense (logical). And, Paul goes on at the beginning of verse two to describe how we are not to live. I suppose we could call this an illogical liturgy. And this really maps out the format of the Catechism questions and answers found in Lord’s Day 32. 1) our logical liturgy, and 2) an illogical liturgy.
Our Logical Liturgy
Q.Since we have been delivered from our misery by grace through Christ without any merit of our own, why then should we do good works?
A.Because Christ, having redeemed us by his blood, is also renewing us by his Spirit into his image, so that with our whole lives we may show that we are thankful to God for his benefits, and that he may be praised through us, and further, so that we may be assured of our faith by its fruits and by our godly living our neighbors may be won over to Christ.
In answer to the question, “Why should we do good works?” The Heidelberger provides 5 foundational reasons: 1) sanctification by the Spirit, 2) our life of thanksgiving, 3) the glory of God, 4) assurance of faith, and 5) evangelism.
1. Sanctification by the Spirit
The Triune God lives in perfect harmony as one God in three distinct Persons. While there is unity within his overall purpose, there is an economy of the manner of carrying these purposes out in creation. This means that the functioning economy of the Triune God can not undermine the ontology of the one Godhead. Each person of the Trinity acts in conjunction with the other two, supporting their individual work and/or serving as the outflow of that work. So when we come to the result of God’s marvelous grace shown through the sacrifice of Jesus Christ, namely, the Spirit’s indwelling of the people Christ has saved, we should expect a consistency to each of these persons work. Christ is the perfect image of the invisible God. We were created in God’s image, but that image was marred by sin. Christ came to die and save us from sin. Therefore, the Spirit’s work in us must be shaping us more into this image. This is an often overlooked aspect of the ordo salutis.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:26-30)
The Spirit intercedes for the saints with groanings too deep for words, and through this means, all things work together for good to them that love God, who are called, who were foreknown, and who were predestined to be conformed to Christ’s image, so that they might be glorified in that image. This is the work of the Spirit in the life of the Church. We do good works in conjunction with this work. This is our logical liturgy.
2. Our life of thanksgiving
As we are conformed more and more to Christ’s image, we increase in thanksgiving. I think it is probably a gross understatement to say that Christ was generous. But, it is an understatement that serves our purposes here. Christ was generous, therefore we should be generous. Paul, addressing the topic of generosity to the Corinthian saints with regard to a great need of the Macedonian Church, says,
Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness, Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God. (2 Corinthians 9:10-12)
So, generosity is really not just about money at all. Rather, generosity is an exhibition of thanksgiving that produces thanksgiving. And, just a few chapters earlier, Paul, said this:
We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. (2 Corinthians 4:13-15)
So, thanksgiving produces thanksgiving, and thanksgiving produces the glory of God. May we all consider this the next time we are faced with an opportunity to be generous. Whether that be the offering plate on Sunday or the neighbor created in the image of God staring us in the face. May we be generous Christians. For, truly, that’s the only kind of Christians there are. And as we are generous, producing thanksgiving, our thanksgiving will produce glory. This is our logical liturgy.
3. The glory of God
The first question of the Westminster Shorter Catechism famously asks, “What is the chief end of man?” And the answer given is, “Man’s chief end is to glorify God and to enjoy him forever.” God’s glory is not merely a byproduct of his work of creation nor of salvation. Rather, it is the very purpose for which we were created and for which we were saved. Being saved by his grace, we live in conjunction with the Spirit’s work in us, producing thanksgiving, leading to the glory of God. So, our entire beings were created for this purpose, body and soul; to live for the glory of God. In 1 Corinthians 6, Paul is addressing the sin of adultery directly, but in context he is addressing an entire host of sins. He says, in verses 19-20,
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19-20)
Given that Paul is addressing more than just the sin of adultery and fornication in the overall context of 1 Corinthians, and the fact that elsewhere, God refers to his people’s sins in general as adultery against him, I think we can safely apply this passage more broadly than just to sexual sin. When we sin, we cease to live for God’s glory. And when we cease to live for God’s glory, and start to live for our own, we commit cosmic adultery. But we have been purchased as the glorious bride of Christ. We have been saved from our cosmic adultery to a life of obedience, thanksgiving, and glory. This is our logical liturgy.
4. Assurance of faith
At this point, if we have been given to the typical way of thinking that has become so prevalent in the modern day Church; a way of thinking that is one of the unintended consequences of the so-called Christ-centered movement; a way of thinking that is antithetical to the Scriptures, namely that we don’t matter at all, then this part of the answer in the catechism is sure to give you whiplash. But, the Heidelberger is immensely faithful to the Scriptures at this point. We live in conjunction with the Spirit’s work in us, producing thanksgiving in us, thus glorifying our Triune God. We live this way for these reasons, and also we live this way to assure ourselves of our faith. This can be a tricky point. I’ve often said, “Don’t look inward. Look outward. Don’t look to yourself. Look to Christ.” And, I mean that, with regards to your salvation and righteousness. But, at the same time, if you’re doing that, what is that? That’s a fruit of righteousness. So, our ability to look to Christ, is in and of itself a fruit of the Spirit’s work in us. But, this is not the only fruit we will produce. Paul says in that famous passage in Galatians,
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:22-25)
In a similar passage, the Apostle Peter says,
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (1 Peter 1:2-11)
So, our good works are for us as well. They assure us of our faith. They evidence for us that we are not trusting in ourselves, but rather in Jesus Christ; a trust that is likewise, in and of itself, a fruit of the Spirit’s work in us. Make your calling and election sure, beloved. This is our logical liturgy.
5. Evangelism
However, just as our liturgy would be incomplete if we stopped at all things not pertaining directly to our faith, likewise our liturgy would be incomplete were we to stop with our own personal faith and not consider our neighbor. Through the Church’s liturgy, both gathered corporately and dispersed out from the throne room of God, the nations are being discipled, the world is being evangelized. This is the fifth reason for our good works: that by our godly living our neighbors may be won over to Christ. Jesus said,
Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Matthew 5:13-16)
The Church is to preserve godliness in the earth, produce the savoring effect of the Gospel, and shine light in the darkness of sinful man. Our faith is not to be a merely private faith. For, just as our Lord lived a public life, died a public death, and rose again to appear to more than 500 brothers at one time (1 Corinthians 15:6), so too should his people live in public godliness before the world. Peter encourages the saints in the dispersion with these words:
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. (1 Peter 2:12)
Our chief end is to glorify God and to enjoy him forever. And this doesn’t stop with us. But it has a contagious effect on those we come into contact with; assuming we come into contact with them in obedience. And it is through this obedience that the Kingdom will come in its fullness. Paul says in Romans 14,
For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. (Romans 14:17-19)
So, Christians are to live in conformity to Christ by the Spirit’s work of sanctification. They are to be a thankful people. Their chief end is the glory of God. They are assured of their faith by their fruitfulness. And they shine as a light in darkness, that the works of darkness might be exposed through their faithfulness. This is our logical liturgy. But, what of the professing Christian not living this way?
Our Illogical Liturgy
We reference 1 Corinthians 6 earlier, and we come back to it now, not just for convenience, but because the answer to question 87 is taken directly from it.
Q.Can those be saved who do not turn to God from their ungrateful and unrepentant ways?
A.By no means. Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God.
This is taken directly from 1 Corinthians 6:9-10. Let’s read it as well just for comparison.
Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. (1 Corinthians 6:9-10)
We need to hold all biblical truths in tension here. This text does not say, nor does any text say, that if any Christian ever at any point commits any of these sins, he'll not inherit the Kingdom of God. Rather it says that these sorts of people will not inherit the Kingdom. But what defines such a person? Is it merely the act of these particular sins? That is certainly part of it. But, added to this is the refusal to repent and turn to God. These sorts of things are not to be the pattern of the Christian.
At the same time, while it is good and right to be clear about this, we likewise do not want to minimize the disgusting nature of sin. SIN IS A BIG DEAL, despite what the world, our flesh, and the devil would have you think. Therefore, this above truth standing as is, we are not to be comforted into sinning in these ways. Rather, we should be comforted away from these sins. The Gospel should strengthen us to stand against such sins. Failing to do so is an illogical liturgy.
Christians live in conjunction with the Holy Spirit’s work in us, we live lives of thanksgiving to God, we live for the glory of God, we live fruit-bearing lives that assure us of our faith, we live to see our neighbors turn from their sin and turn towards God, and we walk about hating sin in the process. This is our logical liturgy.