Is is Our Moral Obligation to Attend Church?

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PC087 Antithesis I:2 (Mar./Apr., 1990) [Also in monograph form] NOTE: [Reprinted in Ordained Servant 4:2 (April, 1995), page 40-42] © Covenant Media Foundation, 800/553-3938

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Is it Our Moral Obligation to Attend Church?
By Dr. Greg Bahnsen

For The Record

This regular feature is an attempt to provide an elementary Biblical analysis of various topics in Christian theology and practice. We anticipate that this and future contributions will be helpful in explaining fundamental theological issues to those who may be relatively unfamiliar with them.

Attending church is far from being the chosen Sunday activity for most people in our culture. This should not surprise us, of course, when those who sleep in, go to work, or find other recreations in the place of attending church are unbelievers. Unregenerate hearts do not seek God or find pleasure in worshipping Him. what is surprising (and dismaying) is that today many professing believers also neglect the corporate worship of God.

Why is this? On the one hand, some Christians see church as just one of many personal options along with Sunday brunch, the ball game, etc. On the other hand, some Christians consider informal fellowship groups or Bible studies an adequate replacement for church attendance. But all Christians must be open to the teaching of God's holy word, and it is to this standard that we turn for an answer to our original question.

Old Testament Law, Piety, and Prophets

The Mosaic law commanded God's people to gather together for corporate worship and the hearing of God's word (e.g., Deut. 12:5-12; 31:11-12). Indeed, the law of God required that the weekly Sabbath in particular be a "holy convocation" (Lev. 23:3). Regardless of outward circumstances (e.g., seventh-day Sabbath, a localized central tabernacle), the worship required in the Old Testament law entailed the basic moral element of assembling with God's people to hear His word and praise His name.

The religious piety of the Old Testament saint was evident in his desire to "Render unto Jehovah the glory due unto His name, bring an offering, and come before Him; Worship Jehovah in the beauty of Holiness" (I Chron. 16:20; cf. Ps 96:8-9). The believer is eager to worship in the midst of the assembled people of God. David the Psalmist wrote, "I will declare Thy name unto my brethren; in the midst of the assembly will I praise Thee" (Ps. 22:22). "I will give Thee thanks in the great assembly; I will praise Thee among the people" (Ps. 35:18; cf. 116:12-17). Many of the psalms emphasize the fact that David worshipped along with a congregation of other believers (e.g., Ps. 42:4; 55:14; 122:1; 132:7).

David's inspired testimony shows that his desire for congregational worship is normative for all God's people, He declared to all believers; "O come let us worship and bow down; let us kneel before Jehovah our Maker" (Ps. 95:6), "Come before His presence with singing...Enter into His gates with thanksgiving, and into His courts with praise. Give thanks unto Him and bless His name (Ps. 100:2,4), "Let them exalt Him also in the assembly of the people, and praise Him in the seat of the elders" (Ps. 107:32). "Praise ye Jehovah, Sing unto Jehovah a new song and His praise in the assembly of the saints" (Ps. 149:1).

Old Testament prophecy likewise shows us that those who are true believers will desire of assemble with God's people to hear His word and praise His name in congregational worship. For instance, Isaiah the prophet indicated that converts to the Lord would join themselves to the corporate worship of God's people in "Jehovah's house of prayer" (Is. 56:6-7; quoted by Jesus in Mark 11:17).

One of the burdens of Malachi's prophecy was that the corrupt worship among the Jews of his day would, in the future age of God's advent, be replaced with pure worship among the Gentiles in every place (Mal. 1:11; 3:3-4).

Therefore, the law, piety, and prophecy of the Old Testament all combine to point us to our moral obligation to gather together with God's people for worship.

"But that was the Old Testament, with its Jerusalem temple and seventh-day Sabbath," someone might complain. This complaint diminishes the full authority of God's inspired word. Referring to the Old Testament, Paul taught "every scripture" is inspired and is profitable for...instruction in righteousness? (2 Tim. 3:160. Of course, changes from the covenantal administration and foreshadows of the Old Testament to the redemptive realities of the new Testament must be recognized (much of the book of Hebrews serves this very purpose).

Nevertheless, Jesus obliges us to submit to the continuing validity of "every jot and tittle" of the Old Testament (Matt. 5:17-19), and Paul teaches that "whatever was written previously in the Old Testament was written "for our instruction" (Rom. 15:40. In that light, we would naturally expect that the moral obligation of corporate worship which is taught in the Old Testament will continue into the New. God continues to call a people for himself in the New Testament, and God surely continues to be worthy of their praise.

The New Testament Normative Example

Regarding the Old Testament Sabbath, New Testament believers confess that Jesus Christ is "the Lord of the Sabbath" (Mark 2:28). In the New Testament age, it is thus appropriately called "the Lord's day" (Rev. 1:10). Scripture shows that since the Lord's resurrection, this day has been changed from the last to the first day of the week.[1]

Regarding the Old Testament temple, New Testament believers confess that they themselves now constitute "the temple of God" wherein God's Spirit dwells (1 Cor. 3:16-17; Eph. 2:20-22; 1 Pet. 2:5). The outward trappings of Old Covenant worship have changed in the days of the New Covenant. The basic moral obligation of "holy convocation" has not.

The early church of Jesus Christ regularly gathered together as "God's temple" for corporate worship, daily at first (Acts 2:46) and eventually weekly on the first day of the week (Acts 20:7, I Cor. 16:2), "the Lord's day." the early church did not break with the long standing requirement, revealed previously in God's word, for believers to participate in worship assemblies - even when they saw their New Covenant practice (outwardly changed) against the background of the Old Covenant pattern.

The priestly ritual of the temple has passed away, to be sure; yet, God's New Covenant people looked at their practice of worship in the light of it. For instance, "through Him (Christ) then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name" (Heb. 13:15), or again "you are a spiritual house for a holy preisthood to offer spiritual sacrifices acceptable to God by Jesus Christ" (1 Peter 2:5).

From various indications in the New Testament we learn what constitutes the congregational worship of the New Covenant people of God. It includes at least the following items:

1. Praise to God (Heb. 13:15; 1 Peter 2:9 [Is. 43:21]),

2. Corporate Prayer (1 Tim. 2:8; Cf. Phil. 4:6) With Congregational Amens (1 Cor. 14:16),

3. Hymns (Col. 3:16; Eph. 5:19),

4. Scripture Reading (Col. 4:16; 1 Thess. 5:27; 1 Tim. 4:13),

5. Preaching (1 Tim. 4:6-16; 2 Tim. 4:2; Acts 20:7-9).

6. The Lord's Supper (Acts 2:42; 20:7; Cf. 1 Cor. 11:20).

We should remember that God's word is normative for us; it is a law, even when not prefaced with a formula such as "Thou shalt do..." What we find in the New Testament practice of worship, accordingly, is the standard of worship to which we must adhere.

Worship is defined, not by personal whims and religious imagination, but solely by the revealed word of God (cf. Col. 2:23). Thus the second commandment forbids us to devise, use, or approve of any religious worship which is not instituted by God Himself - as well as prohibiting us from neglecting, or taking away from, that worship which God has ordained (Ex. 20:4-6; cf. Lev. 10:1; Deut. 4:2; 32:46; Matt. 15:9; 28:20).

Therefore, our obligation to gather with God's people for worship must be understood and measured by the elements of New Testament worship set forth above. If we are doing what God requires of His people, we engage in worship assemblies which are characterized by praise, corporate prayer, hymns, Bible reading, authoritative preaching, and the sacraments.

Worship Assemblies are Not Just Any Gathering of Believers

In the New Testament, those assemblies which constituted the corporate worship of God were understood as something clearly distinct from informal household fellowship and eating, even though the worship assembly may have been in an actual home. Paul distinguishes between "the Lord's Supper" at the assembly and the ordinary meals in one's house (1 Cor. 11:20, 22).

Being in "the church" at worship is, thus, something more than any normal gathering with other believers - even if at the gathering we engage in eating, singing, and prayer. This is evident from the way Paul speaks, for instance, in 1 Cor. 14:35. He differentiates the situation of a woman asking question at "church" from her asking them "at home."

Moreover, despite the fact that "the church" is the body of believers (i.e. the people), Paul uses the following language: "it is shameful for a woman to speak in the church." The expression "in the church" cannot mean within any gathering of believers, or else women would be prohibited from ever speaking when other Christians are present! "In the church" obviously denotes the assembly of believers for the special purpose of ordained worship.

Worship assemblies for Christians are to be characterized by good order, not confusion (1 Cor. 14:26, 33, 40). Thus New Testament congregational worship is led and governed by the overseers (elders who "take care of the Church of God," 1 Tim. 3:-45). That this is the rule for New Testament worship is illustrated by the fact that Paul wrote to deliver instructions for the life of the church, including its corporate worship services, to pastors like Timothy (e.g. 1 Tim. 2:1,8,11; 4:13; 2 Tim. 4:2).

These pastoral letters had as one of their purposes that men "may know how they ought to conduct themselves in the house of God, which is the church of the living God" (1 Tim. 3:15). In short, the assembling of God's flock is under the oversight of the shepherds (1 Peter 5:-12) who "preside" over it in all matters, including worship (1 Thess. 5:12-13; Acts 20:28).

Assembling For, and Participating in, Worship is Explicitly Required

The new Testament normative pattern, then, is for God's people to gather together on the Lord's day as "the church" for the specific purpose of worship as defined by God's word (praise, corporate prayer, hymns, Scripture reading, authoritative preaching, and the Lord's Supper) under the oversight of the elders.

It is nothing less than the moral obligation of believers to attend these worship assemblies and not have other interests or activities take priority over them - precisely because assembling for worship is a matter of obedience to God's word, rather than personal discretion.

The New Testament, no less than the Old, requires us to assemble for the purpose of worship. This was the apostolic pattern, as we see in these words: "If therefore the whole church be assembled together..., so he will fall down and worship God, declaring that God is among you indeed" (1 Cor. 14:23-25).

The New Testament explicitly commands that we not voluntarily absent ourselves from the church's recognized gathering for ordained worship. "Let us consider one another to provoke unto love and good works, not forsaking our own assembling together, as the custom of some is, but exhorting one another" (Heb. 10:24-25).

When we miss attending the church's worship service or do not participate in its activities, we are not living up to the Scriptural command for us to stand together in worship: "that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ" (Rom. 15:6; cf. Eph. 5:19-21). It is expected that believers will regularly partake of the Lord's Supper (Jn. 6:53; 1 Cor. 10:17; 11:24-26), and when it is served, the New Testament exhorts believers to (examine themselves and thereby) actually participate in the eating and drinking (1 Cor. 11:27,28).

We conclude by seeing, therefore, that congregational worship is not a matter of entertainment and personal discretion (e.g. "shall we go to church or brunch this morning?"). Nor is it an informal get-together with other Christian friends where religious activities take place (e.g., "we met at their house, sang together and prayed"). God's holy and authoritative word says more.

Scripture makes it our moral obligation not to forsake the assembling of God's flock "as the church" for the specific purpose of corporate worship, as defined by the Lord, under the leading of the shepherds. If we profess to obey Him in all things, let us not be lax or self-willed especially at this important point! It is the highest privilege of the Christian to stand with fellow believers as God's redeemed people, in His presence, to render to Him the praise, adoration and worship which are due to His name. It is preparation for eternity.

[1] The Old Testament festivals of firstfruits and pentecost (looking forward to Christ's resurrection and the giving of the Holy Spirit) were celebrated on the first day of the week (Lev.23:11, 16, 35, 39). Likewise, the new creation began on the first day of the week, having been brought about by Christ's resurrection from the dead (1 Cor. 15:20-28; 2 Cor. 5:17; Col. 1:13-19).

2.That is, a time of instruction based upon God's revealed word. This entails a number of things, including:

(1) "exhortation" (PARAKLASIS; Rom. 12:8; 1 Tim. 4:13; 1 Thess. 2:3; cf. Acts 13:15; 1 Cor. 14:3; Heb. 13:22), which involves beseeching men in earnest (e.g., Rom. 12:1; 2 Cor. 5:20);

(2) "teaching" (didasko; Acts 18:11; 1 Tim. 4:13; 6:2; 2 Tim. 2:2; cf. 1 Cor. 14:9), which includes authoritatively laying down the truth (1 Tim. 4:6) and delivering commands (1 Tim. 4:11); and

(3) "proclamation" (karusso) - a word which was used to cover a wide variety of discourses; the preaching of the prophets to God's people (Joel 2:1 LXX), synagogue lessons among the Jews (Acts 15:21; Rom. 2:21; cf. Lk. 4:19, 21; Mk. 1:39; Acts 9:20), evangelistic heralding to unbelievers (Matt. 4:17; 20:7, 27; Lk. 24:47; Acts 8:5; 1 Cor. 1:23), and the declarations of the full theological system to believers (Acts 20:20, 25, 27), proclamations within the Christian assembly (2 Cor. 11:4), words entailing comfort and exhortation among converts (1 Thess. 2:9-14) or against heresy in the congregation (1 Cor. 15:11ff.), and pastoral addresses to professing believers who are tempted to turn away from sound doctrine (2 Tim. 4:2-4).

The recent, novel opinion that authoritative preaching of a sermon (exhortation or lesson monologue) is inappropriate within a Christian assembly of believers has no linguistic or theological basis in Scripture, as we see above. Note the example of Paul in Acts 20:7-9. We read that he "discoursed"; according to Kettle, the Greek word refers here to "the delivering of religious lectures." Further, we read that Paul continued his "speech" past midnight; the Greek word (LOGOS) does not (especially unqualified, in the singular, and with definite article) mean dialogue or joint discussion, but an individual's oral presentation, message, or statement (cf. Mk. 2:2; Matt. 15:12; Lk. 1:39; Jn. 4:41; Acts 10:44; 15:32).

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Baptism: Its Meaning and Purpose

Baptism: Its Meaning and Purpose

By Dr. Greg L. Bahnsen

In compliance with Christ’s command (Matt. 28:19), Christians have always practiced baptism with water into the Triune name of God, marking the incorporation of the person baptized into the church as Christ’s Body (I Cor. 12:12-13).

However, widely differing ideas about baptism exist among professing Christians. Some claim that it automatically washes away previous sin; some think that children are regenerated by it.

At the other extreme, there are those who say that baptism does nothing more than symbolize a person’s own profession of faith in God’s cleansing grace.

The former views see divine power inherent in baptism – yet place it at the disposal of the church. The latter view shifts orientation to man’s action and sees God performing nothing through baptism itself.

The Reformed faith disagrees with each of these lines of thought, holding that the perspective of God’s inspired word on baptism is not only contrary to them, but also much clearer than debates over baptism sometimes pretend. So let us ask, what is the meaning of baptism? And what purpose does it serve?

A Hint from Historical Precedent

Many aspects of new Covenant teaching cannot be properly understood apart from their historical background in the Old Covenant. The comment that Jesus is “the Lamb of God who takes away the sin of the world” or the fact that the temple veil was torn in two when Jesus died upon the cross are examples. Likewise, the Lord’s Supper celebrated in the New Covenant is to be seen in the light of the Old Covenant’s passover celebration (Luke 21:15-20; I Cor. 5:7-8; 10:16-17; 11:20-29). What Old Covenant precedent might there be for baptism?

Paul answers our question and helps us understand the theological meaning of baptism by pointing us to its historical precedent in Colossians 2:11-12. “In Him you were also circumcised – in putting off of the body of the flesh – not with a circumcision done with hands, but with the circumcision performed by Christ, having been buried with Him in baptism . . ..”

Christians have been circumcised spiritually (not done with hands), and this circumcision has been accomplished by Jesus Christ himself. What is this circumcision? Paul explains immediately: “having been buried with Him in baptism.”[1] Figuratively speaking, Christian baptism is the circumcision performed by Christ. Accordingly, by examining the religious rite of circumcision practiced in the Old Covenant, we can understand the meaning and purpose of baptism in the New Covenant.

1. Like Circumcision, Baptism Shows that We Belong to God as His People

Circumcision was the mark that someone belonged covenantally to God. It distinguished a person from the unbelieving, Gentile world: “when a stranger sojourns with you and would keep the passover to the Lord, let all his males be circumcised, then let him come near and keep it; and he shall be as one that is born in the land – for no uncircumcised person shall eat of it” (Ex. 12:48).

Likewise, baptism is the sign which distinguishes God’s people from the rebellious world today. The words of the Great Commission (Matt. 28:18-20) require Christ’s disciples to be differentiated from the world by baptism. It is the mark of conversion to Christianity. Those who “received his word” were baptized and added to the church (Acts 2:41). Setting us apart from a world dead in sin, baptism summons us to walk in “newness of life” (Rom. 6:4).

2. Like Circumcision, Baptism Symbolizes Purification from Defilement.

Man’s sinful condition is called “the uncircumcision of your flesh” by Paul (Col. 2:13). Circumcision symbolized a cutting back and removal of that sinful nature. Thus circumcision was figuratively applied to the lips (Ex. 6:12, 30) and especially the heart (Jer. 4:4). The ancient external rite was literally applied to the male genital organ as an indication that everyone comes into this world at birth as sinfully unclean and unacceptable in God’s sight. There can be no “natural” hope for man’s salvation. He must rely solely on the supernatural, gracious work of God in his behalf.

Likewise, baptism points to the need for the “remission of sins” (Acts 2:38). It assumes our spiritually dirty condition before God. Thus Ananias said to Paul after his conversion, “arise and be baptized, and wash away your sins, calling upon His name” (Acts 22:16). Baptism teaches us that, as filthy in the sight of God, our only hope is in His cleansing grace (cf. I John 1:9).

3. Accordingly, Like Circumcision, Baptism Points to Righteousness Imputed by Faith.

Paul tells us in Romans 4:11 that Abraham “received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might become the father of all them that believe . . . that righteousness be imputed unto them.” Abraham’s circumcision was God’s testimony in Abraham’s flesh that righteousness cannot be merited by man’s natural efforts – that it must be graciously imputed to the helpless sinner. Abraham was reckoned righteous, therefore, only by trusting in God’s promise and provision – by faith.

This is also the divine testimony in baptism. Those who wish to be justified in the sight of God must “repent and be baptized every one of you in the name of Jesus Christ unto the remission of your sins”; those who do so are believers in God’s promise (Acts 2:38-44). “Having believed in God” for promised salvation, the Philippian jailer “was baptized” (Acts 16:30-34). Like Abraham’s circumcision, the jailer’s baptism was a divine sign of justification (righteousness, salvation) by faith

We must note well that the signs of the covenant, whether circumcision or baptism, – being God’s signs and ordained by Him – are God’s testimony to God’s gracious work of salvation. They declare the objective truth that justification comes only by faith in God’s promise. Circumcision and baptism are not an individual’s personal, subjective testimony to having saving faith for himself. God Himself commanded that circumcision be applied to those whom He perfectly well knew would not have saving faith in Him (e.g., Ishmael in Gen. 17:18-27).

Likewise, in plenty of instances hypocrites who are not true believers have been baptized (cf. Heb. 6:2-6; e.g., Simon Magus in Acts 8:13, 20-23).[2] Even in such cases the covenantal sign was not invalidated; its divine testimony remained true – objectively declaring by circumcision or baptism that defiled sinners (Ishmael, Simon Magus) need God’s gracious cleansing, that justification can come only by faith in His promise.

4. Most Comprehensively then, Like Circumcision, Baptism Signifies Covenantal Union and communion with God.

God said to Abraham “This is My covenant between Me and you . . . every male among you shall be circumcised” (Gen. 17:10), and the substance of God’s covenant promise to Abraham was “to be a God unto you and unto your seed after you” (v. 7). Circumcision placed Abraham and his children in a covenantal relation with God that the unbelieving world did not enjoy. It marked them out as enjoying God’s saving promise in this world – as those about whom God could say “you alone have I known of all the families of the earth” (Amos 3:2). Because of this gracious covenant, Abraham’s children had communion with God. They assembled in the very presence of God. (Ex. 26:22; 29:42-43).

Similarly, Paul says that those who receive the sign of baptism have been “baptized into Christ Jesus” and are “united with Him” (Rom. 6:3, 5). They enjoy covenantal communion with the Savior as His people (e.g., Rev. 3:20), being “by one spirit baptized into one Body” (I Cor. 12:13) – a relationship which cannot be claimed by those in the unbelieving world. God’s people today assemble together in the very presence of God, His angels, and Jesus the mediator of the New Covenant (Heb. 12:22-24).

Here we must take note again of a common misunderstanding of circumcision and baptism, one which arises from a more fundamental, underlying misconception of what it means to have covenantal, underlying misconception of what it means to have covenantal union and communion with the Lord. To be covenantally united with God, although intended by God to bring favor and blessing to His chosen people, carries as well the threat of judgment and curse. God’s covenants involve blessing and cursing, depending upon whether one is a covenant-keeper or a covenant-breaker.

We see this two-sided character of the covenant in both the Old Covenant (e.g., Deut. 27-28; Josh. 8:34) as well as the New (e.g., I Cor. 11:27-32; Heb. 6:4-8). It was just because Israel alone enjoyed God’s loving covenant that the nation had to be judged for its sins (Amos 3:2). Likewise, if the Laodicean church will not repent, it must be rejected (Rev. 3:16).

To be in covenant with God does not automatically imply eternal salvation – certainly not for covenant-breakers. Thus “they are not all Israel who are of Israel” (Rom. 9:6), and even in the New Covenant not all who publicly profess Jesus as “Lord” are savingly known by Him (Matt. 7:21-23). So then, the signs of circumcision and baptism definitely bring their recipients into covenant with God (and what they signify is intended as blessing), but they are not thereby personal guarantees of salvation, except for covenant-keepers. The covenant signs can also bring their recipients under God’s dreadful judgment.

5. Like Circumcision, Baptism is Designed to be Applied to Believers and Their Households.

It is evident from Genesis 17:7-14 that God designed the sign of the covenant to be applied, not only to the believing adult Abraham, but also to his seed, indeed his entire household – “every male among you,” whether born in the house, purchased as a slave, Jewish or Gentile. All those who were part of Abraham’s house were covenantally consecrated (or “holy”) to God in virtue of their connection with Abraham the believer. Accordingly, the Jews circumcised their sons, even as children (on the eighth day). Moreover, since Abraham was to be the believing “father of many nations,” not simply of the Jews (Gen. 17:4-6; 12;3), the covenant promise – and its sign of circumcision – were for converted Gentiles as well (Ex. 12:48-49; cf. Gal. 3:7).

Since baptism is the New Covenant equivalent of circumcision, and since circumcision taught that the children of believers are included under God’s covenant, and since our covenant-keeping God does not change His principles (Ps. 89:34; Matt. 4:4; 5:18; Rom. 15:4; Jas. 1:17), we would fully expect that baptism should be applied – as was circumcision – to believers and their seed or households. This theological inference is inescapable. Further, it is precisely what we find taught in the New Covenant scriptures themselves.

On the day of Pentecost, Peter preached the risen Christ as the fulfillment of the Old Testament prophecies and covenants. Declaring God’s good news to the Jews – whose self-conception for centuries had been in terms of the Abrahamic covenant (cf. John 8:33, 39) – Peter called on his audience to repent and be baptized. And Peter conspicuously couched his invitation in the structure of God’s promise to Abraham, which we saw above: “For the promise is to you [as believers] and to your children [your seed], and to all that are afar off [the Gentiles]” (Acts 2:39).

The children of believers are to be baptized, then, and addressed as members of the covenant community, the church(e.g., Eph. 1;1; 6:1); Jesus said, “to such [infants] belongs the kingdom of God” (Luke 18:15-16). Paul teaches us that, just like the case of the Old Covenant believer Abraham, the entire household of a New covenant believer is covenantally consecrated (“holy”) to the Lord (I Cor. 7:14).[3] Thus when Lydia became a believer, not only was she herself baptized, but “also her household” (Acts 16:14-15) – as was the “household of Stephannas” (I Cor. 1:16).[4]

The Mode of Baptism Reflects Its Theological Meaning

Our preceding discussion has illustrated how the meaning of Christian baptism corresponds to that of Old Covenant circumcision. Baptism is, for believers and their households, a sign of being in covenantal communion with God as His people (distinguished from the world), an objective divine testimony to the fact that sinners need cleansing from defilement and can be justified only by faith in God’s gracious promise and work. The Biblical mode of baptism – sprinkling or pouring[5] – symbolically fits this message.

In the Old Testament God foreshadowed the redemptive work of Christ through various rites involving the sprinkling of blood. Accordingly, Hebrews 9:10 speaks of certain ceremonial rites connected with the Old Covenant tabernacle – such as sprinkling the blood of bulls (v. 13; cf. Num. 19:17-18), sprinkling the book and people with blood (v. 19; cf. Ex. 24:6, 8), and sprinkling the tabernacles and its vessels with blood (v. 21; cf. Lev. 8:19; 16:14). And Hebrews 9:10 calls these external regulations which anticipated the redeeming work of the Savior “various baptisms [washings] imposed until a time of reformation.”

The New Covenant speaks of our salvation as the “sprinkling of the blood of Jesus Christ” (I Peter 1:2; cf. Heb. 12:24). And this redemptive work is aligned with our Christian baptism: “let us draw near with a true heart in full assurance, having our hearts sprinkled from an evil conscience and having our body washed with pure water” (Heb. 10:22).

Moreover, in the Old Covenant scriptures God promised the coming of the regenerating Holy Spirit in terms of pouring and sprinkling: “I will pour out My Spirit upon all flesh” (Joel 2:28-29). “I will sprinkle clean water on you . . . I will give you a new heart . . . I will put My Spirit within you to walk in My statutes” (Ezek. 36:25-28).

Accordingly the New Testament speaks of our salvation in terms of the “pouring out” of the Holy spirit: “Being therefore exalted to the right hand of God and having received from the Father the promise of the Holy Spirit, He has poured forth this which you see and hear” (Acts 2:33; cf. 10: 44-45; 11:15-16). And this redemptive act is clearly called baptism by Jesus: “John indeed baptized with water, but you shall be baptized with the Holy Spirit not many days hence” (Acts 1:5; cf. Matt. 3:11; Acts 11:16; I Cor. 12:13).

Baptism by sprinkling or pouring, then, points to God’s covenant wherein helpless, polluted sinners are sprinkled clean by the redemptive blood of Jesus Christ and renewed by the pouring out of the Holy Spirit. In harmony with what we have seen previously, baptism is a testimony to salvation by God’s initiative and promise, anticipated in the Old Covenant and accomplished through the New Covenant work of Jesus Christ and the Holy Spirit.

Efficacy of the Sacraments

Baptists take a minimalist, subjective view of baptism and the Lord’s Supper, seeing them merely as “ordinances” (not “sacraments”) which are nothing more than a memorial to the work of Christ, a testimony to the gospel truth and visible sign of a person’s (subjective) faith in it. By contrast the word of God presents the sacraments as a true “means of grace” which, through the efficacious work of the Holy spirit, convey a blessing to believing recipients – those who keep God’s covenant. Notice how Paul speaks of the sacrament: “The cup of blessing which we bless, is it not the communion of the blood of Christ?” (I Cor. 10:160. The sacrament actually does something in this case blessing covenant-keepers; but Paul also realized that the sacrament carries a corresponding threat of curse for unworthy partakers (I Cor. 11:29).

Far from being superfluous, then, the sacraments intend to convey a distinct blessing beyond that provided by the word alone. In addition to being a sign of the covenant of grace, they also function as a confirmatory seal of it. Notice what Paul says: “And he [Abraham] received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised” (Rom. 4:11).

The sacrament confirms or authenticates (“seals”) that which it points to (“signifies”). It is God’s reassurance to us that sinners are acceptable to Him by means of faith in His promise – parallel to the oath which God added to His word of promise to Abraham (cf. Heb. 6:13-19). This reassurance is provided, of course, only for those who truly keep God’s covenant in faith.

At the other extreme from Baptistic conceptions, there are maximalist views of the sacraments. Roman Catholicism sees the sacraments as necessary – not simply by God’s precept and as conveying the distinct blessing of sealing God’s promise, but as the very means of salvation. The elements of the sacraments are thought to be inherently efficacious in virtue of the church being the depository and dispensary of God’s grace. Thus baptism works automatically to wash away previous sins and will bring its recipient salvation (provided such is not “blocked by mortal sin”). Lutheranism says that, when they are properly applied, the sacraments are in themselves efficacious to those who are susceptible to their blessing: this susceptibility amounts to faith in adults, but simple nonresistance in infants. Accordingly, baptism automatically regenerates infants.

Quite opposite of these ideas, the word of God teaches us that the saving grace signified by the sacraments exists prior to them and is not produced by them. That is, the saving benefit of the sacraments is available apart from them – thus they are not necessary for salvation. Moreover, the efficacy of the sacraments resides in the presence and work of the Holy Spirit (not in the church or the elements or their proper administration). It is through His discriminating, divine agency that the sacraments accomplish their work (either blessing or cursing). Accordingly, they do not bless unworthy recipients.

When Peter speaks of baptism saving us, he immediately explains: “not the washing away of bodily pollution [external surface dirt], but the appeal made to God by a good conscience through the resurrection of Jesus Christ” (I Peter 3:21). Without a good conscience through Christ'’ saving work, the external rite brings no saving blessing.

The sacrament brings blessing (rather than curse) when an inward, spiritual condition matches the symbolism of the outward act. As Paul said: “neither is that circumcision which is outward, in the flesh. But . . . circumcision is that of the heart, by the Spirit, not the letter – whose praise is not of men, but of God” (Rom. 2:28-29).

Conclusion: Baptism’s Testimony and Assurance

Given an understanding of the Biblical meaning and purpose of baptism, we can draw of few significant conclusions, things that should come to mind at the celebration of baptism (whether our own or that of others).

1. Baptism issues an evangelistic call. Like circumcision, it testifies that we are all born in sin and, as such, are unclean and unacceptable in the sight of God. Baptism also points to the mercy of God which washes sinners of their pollution and makes them graciously acceptable to Him through the sprinkling of Christ’s blood and regenerating outpouring of the Holy Spirit. Our only hope is in God’s gracious promise of redemption, received by faith. So baptism summons unbelievers to trust in the Savior.

2. Baptism issues a sanctifying call. Those who are baptized need to demonstrate that they are covenant-keepers, those who have living faith in the Savior and seek to serve Him with their lives. As with circumcision, this is true of adults just as much as with children! Baptism conveys blessing only to the faithful, whenever and wherever their baptism was administered. It must not be viewed as a magical rite by which to manipulate God. It only works to bring saving blessing when the recipient of the baptism responds to God’s claim upon his/her life with covenant-keeping faith and obedience.

3. Baptism issues a call to covenant faithfulness. If you are a believer, have you and your children been baptized? The signs of God’s covenant are not optional, as though subject to our own imagined meaning or imagined value. To despise those signs is in itself to despise God’s very covenant (cf. Gen. 17:10, 14; Ex. 4:24-26; John 6:53; Luke 22:20; I Cor. 10:16; 11:27). You need for yourself and your household to affirm and enjoy the privilege of standing in a covenantal relationship with God through baptism. He is the Lord of your family and claims your children as His own. You likewise need to live in every area of your life (family, vocation, finances, education, social relationships, recreations, art, politics, etc.) as someone who is under the mark of God’s covenant and thereby responsible to obey the Lord at every point. Our lives are completely His.

4. Baptism powerfully communicates comfort to the faithful. Whether baptized as an adult convert or as a helpless child, the rite of baptism offers reassurance (whether at the time of administration or later) that God is a forgiving God and will indeed prove true to His promises to those who keep His covenant. There is in baptism not only a visual reinforcement of the gospel message, but more importantly a confirming (sealing) inward work of the Holy Spirit which strengthens our hearts in the condemning presence of sin, authenticating the unfailing promise of salvation from our covenant Lord. It is thereby truly a means of grace for us.

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[1] Water baptism is but the outward sign of spirit baptism. It is, of course, the inward reality of the Spirit’s work (not its external symbol of water) that effects the regeneration and union with Christ spoken of in this passage (buried, raised, and made alive “together with Him”) – cf. Rom. 8:9; Eph. 3:16-17; I John 4:13.

[2] Some might object that, while God knowingly applied a sign of the Old Covenant to unbelievers (Like Ishmael or Esau), this would be inappropriate in the New Covenant. They say new Covenant signs are only for those we have reason to think are believers (by their profession of faith). Such reasoning is well meaning, but nonetheless unbiblical. God the Son knowingly applied a sign of even the New Covenant to the unbelieving "son of perdition," Judas Iscariot (Luke 21:20-21; Matt. 26:23-29).

[3] It is sometimes considered an argument against infant baptism that its supporting premises would lead to the baptism of believers’ spouses as well. From I Cor. 7:14 we see that such an inference is, indeed, quite Biblical. An unbelieving spouse of a believer should, unless resistant, undergo baptism since he/she is covenantally “set apart” by being in the believer’s household.

[4] It is reading something into the text in these cases to say that members of the households were baptized on the basis of a personal profession of faith. Scripturally and strictly speaking, individuals were baptized in virtue of being in the household. The belief of household members is not left implicit in the Bible (cf. Acts 10:2, 44:48; 11:14; 16:31-34).

[5] Contrary to a mistaken but often heard claim, the Greek word “baptizo” does not necessarily (and at times cannot) mean to immerse. See the Septuagint (Greek translation) of Lev. 14:6, 51; Joshua 3:13, 15; Ruth 2:14; Dan. 4:33. Also see the New Testament at Luke 11:38; mark 7:3-5. It is highly unlikely that there was enough spare (non-drinking) water within the city of Jerusalem to immerse three thousand people on one day (cf. Acts 2:41). The use of the Greek word translated “into’ in baptism accounts like Acts 8:38-39 cannot prove immersion (the word can legitimately be translated “to,” “unto,” “toward”) – unless it proves that the eunuch as well as Philip were immersed, since “they both went down into the water”! That baptism symbolizes being buried and raised with Christ (Rom. 6:4) does not require a visual picture for the mode of baptism – immersion down into water and emergence up from it; after all, Jesus Himself was not buried in a grave dug out down in the ground, but on a shelf in a cave. Furthermore, the immersionist “picture” does not also take account of our being “crucified with Him” – which is equally part of the passage (ve. 6).

Greg Bahnsen - Introduction to Worldviews (part 1)

Continuing lectures on Defending the Faith. This is the first part of the series on Worldviews:

Greg Bahnsen vs Stein - The Great Debate (part 8 of 14) -9/27/09

A Moral Checkup for Your Mouth -9/26/09

Irvine, CA: Covenant Community Church, November 1987, Covenant Media Foundation, 800/553-3938

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A Moral Checkup for Your Mouth

By Dr. Greg Bahnsen

It is every Christian’s heart-felt desire to live a more holy life, one that better glorifies God and displays His love. The process by which believers grow in holiness is called "sanctification." It is the result of God’s powerful, transforming grace within us.

The outworking of the Holy Spirit’s sanctifying work is not as vague or mystical as many well-meaning Christians imagine. It can be seen in very definite ways in our conduct—particularly in the way we use our mouths. About our linguistic habits God tells us: "All of us stumble in many ways, but if anyone is never at fault in what he says, then he is mature, able to control his whole body" (James 3:2).

Reforming the way we use our words, then, is a key to sanctification. The mouth is so troublesome and sinful that, if it can be made more holy, so can other areas of our conduct. For that reason, the following "oral check-up" has been devised, summarizing much of what the Bible teaches us about the way we should speak. If Christian morality were more evident here, God would surely receive greater glory—not only among us, but also through us before the world.

Notice the Destructive Power of Words

"Thy tongue devises very wickedness: like a sharp razor, working deceitfully.... Thou lovest all devouring words, O thou deceitful tongue" (Psalm 52:2, 4).

"Who have whet their tongue like a sword, and have aimed their arrows, even bitter words. (Psalm 64:3)

"There is rash speaking which is like the piercings of a sword, but the tongue of the wise brings health" (Proverbs 12:18).

"A worthless man devises mischief, and in his lips there is as a scorching fire" (Proverbs 16:27).

"Their throat is an open sepulchre; with their tongues they have used deceit: the poison of asps is under their lips" (Romans 3:13).

Do You Defame Fellow Believers with Harsh Language?

"A soft answer turns away wrath, but a grievous word stirs up anger. The tongue of the wise utters

knowledge aright, but the mouth of fools pours out folly... A gentle tongue is a tree of life, but perverseness therein is a breaking of the spirit" (Proverbs 15:1-4).

"The tongue is a fire, the world of iniquity among our members which defiles the whole body...and is set on fire by hell.... It is a restless evil, full of deadly poison. Therewith we bless the Lord and Father, and therewith we curse men, who are made after the likeness of God: out of the same mouth comes forth blessing and cursing. My brethren, these things ought not to be so.... If you have bitter jealousy and faction in your heart, glory not and lie not against the truth. This wisdom is not a wisdom that comes down from above, but is earthly, sensual, devilish.... But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits..." (James 3:5-18).

Do You Criticize Unnecessarily or Talk Too Much?

"In the multitude of words there is no lack of transgression, but he who refrains his lips does wisely" (Proverbs 10:19).

"He who goes about as a talebearer reveals secrets, but he who is of a faithful spirit conceals a matter" (Proverbs 11:13).

"A perverse man scatters abroad strife, and a whisperer separates best friends" (Proverbs 16:28).

"He who spares his words has knowledge, and he who has a cool spirit is a man of understanding. Even a fool, when he holds his peace, is counted wise. (Proverbs 17:27-28).

"For lack of wood the fire goes out, and where there is no whisperer, contention ceases. As coals are to hot embers, and wood to fire, so is a contentious man to inflame strife. (Proverbs 26:20-21).

Do You Judgmentally or Maliciously Speak Evil of Fellow Believers?

"Speak not one against another, brethren. He who speaks against a brother or judges his brother speaks against the law and judges the law...[and so] is not a doer of the law" (James 4:11).

"You sit and speak against your brother; you slander your own mother’s son" (Psalm 50:20).

"Who are you to judge the servant of another? Before his own lord he stands or falls.... But you, why do you judge your brother? Or you again, why do you set at nought your brother? For we shall all stand before the judgment-seat of God.... Let us not therefore judge one another any more. (Romans 14:4, 8-13).

"All the day long they wrest my words: all their thoughts are against me for evil" (Psalm 56:5).

"I wrote unto you not to keep company, if any man that is named a brother be...a reviler.... Be not deceived: neither fornicators...nor revilers, nor extortioners shall inherit the kingdom of God. (1 Corinthians 5:11; 6:10).

Do You Speak Uncharitably?

"Love is longsuffering and is kind...does not behave itself unseemly, seeks not its own, is not provoked, takes not account of evil, rejoices not in unrighteousness, but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things (1 Corinthians 13:4-7).

Do You Interpret People In The Best Light?

The man with unsound and ungodly attitudes] is puffed up...whereof comes envy, strife, railings, evil suspicion..." (1 Timothy 6:4).

[By contrast, the inspired writer, after speaking of evil actions, said:] "But beloved we are persuaded better things of you and things that accompany salvation..." (Hebrews 6:9).

[Examples of seeing others in the worst light: 1 Samuel 1:13-15; 17:28; 2 Samuel 10:3; 16:3; 19:25-27; Nehemiah 6:6-8; Acts 24:2,5. We can take one instance —] "And when the barbarians saw the venomous creature hanging from [Paul’s] hand, they said one to another, No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live (Acts 28:4).}

Is What You Say Kind?

"Let not kindness and truth forsake you; bind them about your neck: write them upon the tablet of your heart" (Proverbs 3:3).

"The wise in heart shall be called prudent; and the sweetness of the lips increases learning.... Pleasant words are as a honeycomb, sweet to the soul and health to the bones" (Proverbs 16:21, 24).

"She opens her mouth in wisdom, and the law of kindness is on her tongue" (Proverbs 31:26).

"The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (Galatians 5:22-23).

"And be kind one to another, tenderhearted" (Ephesians 4:32).

"Put on...a heart of compassion, kindness, lowliness, gentleness, longsuffering...and above all these things put on love, which is the bond of perfection" (Colossians 3:12,14).

"Finally, be all of you like-minded, compassionate, loving as brethren, tenderhearted, humble-minded (1 Peter 3:8).

Does Your Speaking Show Humility?

"Do nothing through faction or vainglory, but in lowliness of mind, let each count the other as better than himself" (Philippians 2:3).

"Do not think of yourself more highly than you ought to think....In love of the brethren be tenderly affectionate one to another; in honor preferring one another" (Romans 12:3, 10).

"With all lowliness and gentleness, with longsuffering, forbearing one another in love" (Ephesians 4:2).

Do You Speak Carelessly?

"He who guards his mouth keeps his life, but he who opens wide his lips shall have destruction" (Proverbs 13:3).

"The heart of the righteous studies how to answer, but the mouth of the wicked pours out evil things" (Proverbs 15:28).

"Whosoever keeps his mouth and his tongue keeps his soul from troubles" (Proverbs 21:23).

"See a man who is hasty in his words? There is more hope for a fool than for him" (Proverbs 29:20).

"If any man thinks himself to be religious and does not bridle his tongue, he deceives himself and this man's religion is vain" (James 1:26).

"He who would love life and see good days, let him refrain his tongue from evil and his lips that they speak no guile" (1 Peter 3:10).

Do You Choose Your Words Cautiously and Fairly, or Do You Press into Service Provocative (Emotive) and Unqualified (Categorical) Expressions?

" I say unto you that...whoever shall say to his brother "Raca" [a term of contempt] shall be in danger of the council, and whoever shall say "You fool" shall be in danger of hell fire" (Matthew 5:22).

"I said in my haste, ‘All men are liars’" (Psalm 116:11).

[When we oversimplify and lump together the righteous and unrighteous under one condemning rubric, note:] "He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to the Lord" (Proverbs 17:15).

"Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear" (Ephesians 4:29).

"Let us follow after things which make for peace and things whereby we may edify one another" (Romans 14:19).

"A word fitly spoken is like apples of gold in network of silver. As an earring of gold and an ornament of fine gold is a wise reprover upon an obedient ear" (Proverbs 25:11-12).

"The tongue of the righteous is as choice silver.... The lips of the righteous know what is acceptable, but the mouth of the wicked speaks perverseness" (Proverbs 10:20,32).

"A man has joy in the answer of his mouth, and a word in due season, how good it is!" (Proverbs 15:23)

"The mouth of the righteous is a fountain of life, but violence covers the mouth of the wicked" (Proverbs 10:11).

"A grievous word stirs up anger...the mouth of fools pours forth folly" (Proverbs 15:1,2).

Do You Gossip or Publicly Discredit People?

"You shall not go up and down as a talebearer among your people" (Leviticus 19:16).

"Who shall dwell with Jehovah?... He who slanders not with his tongue...nor takes up a reproach against his neighbor" (Psalm 15:3).

"And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not" (1 Timothy 5:13).

"He who utters a slander is a fool" (Proverbs 10:18).

"The mouth of the wicked and the mouth of deceit have they opened against me.... They have compassed me about also with words of hatred and fought against me without a cause" (Psalm 109:2,3).

"Keep your tongue from evil and your lips from speaking guile" (Psalm 34:13; 1 Peter 3:10).

"Let all bitterness...clamor and railing be put away from you, with all malice" (Ephesians 4:31).

"Put them in mind...to speak evil of no man, not to be contentious, to be gentle, showing all gentleness toward all men" (Titus 3:1-2).

[Whisperers and backbiters are condemned: Psalm 101:5; Romans 1:29,30; 2 Corinthians 12:20] "The north wind drives away rain, so does an angry countenance a backbiting tongue" (Proverbs 25:23).

Do You Publicly Criticize People Before First Speaking with Them and Seeking Their Restoration?

"He who gives an answer before he hears, it is folly and shame to him.... He who pleads his cause first seems just, but his neighbor comes and searches him out" (Proverbs 18:13, 17).

"Go not hastily to strive, lest you know not what to do in the end thereof, when your neighbor has put you to shame. Debate your cause with your neighbor himself, and disclose not the secret of another, lest he who hears it revile thee and your infamy turn not away" (Proverbs 25:8-10).

"Brethren, even if a man be overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness.... Bear one another’s burdens and so fulfill the law of Christ" (Galatians 6:1-2).

"My brethren, if any among you err from the truth and one convert him, let him know that he who converts a sinner from the error of his way shall save a soul from death and shall cover a multitude of sins" (James 5:19-20).

"Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them who hear" (Ephesians 4:29; cf. Romans 14:19).

"And if your brother sins against you, go, show him his fault between you and him alone; if he hears you, you have gained your brother. But if he does not hear you, take with you one or two more, that at the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it unto the church" (Matthew 18:15-17).

Do You Speak with Sensitivity, the Way You Would Have Others Speak of You?

[See preceding passages about kindness, humility, and gentleness: for instance, 1 Peter 3:8; Ephesians 4:32; Titus 3:2; Romans 12:10]

"If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy that you be of the same mind, having the same love, being of one accord" (Philippians 2:1-2).

"You shall love your neighbor as yourself" (Leviticus 19:18; Matthew 19:19; Romans 13:9).

"For the whole law is fulfilled in one word, even in this: You shall love your neighbor as yourself" (Galatians 5:14).

"All things therefore whatsoever you would that men should do unto you, even so do also unto them, for this is the law and the prophets" (Matthew 7:12).

Do You Exemplify the Very Things for Which You Criticize Others?

" Judge not that you be not judged. For by the same standard you judge, you shall be judged; and with the measure you mete it out, it shall be meted out to you.... You hypocrite, first cast out the beam in your own eye, and then you shall see clearly to cast out the speck from your brother’s eye" (Matthew 7:1-5).

"Therefore you are without excuse, O man, whosoever you are who judges. For in that very thing you judge another, you condemn yourself, for you who who judges practices the same things" (Romans 2:1).

Do Your Words about Others Amount to Humiliation or Mockery?

" With his mouth the godless man destroys his neighbor" (Proverbs 11:9).

"A gentle tongue is a tree of life, but perverseness therein is a breaking of the spirit" (Proverbs 15:4).

"But if you bite and devour one another, take heed that you not be consumed of one another" (Galatians 5:15).

[Examples of the sin of mockery: Genesis 21:9 with Galatians 4:29; Psalm 35:16, 21; Matthew 27:24]

[The opposite of humiliating words is commended: Proverbs 16:21, 24; 27:9, and preceding passages about kindness, sensitivity, etc.]

Do You Later Try to Evade Responsibility for Your Words

"Out of the abundance of the heart the mouth speaks.... And I say unto you that every idle word that men shall speak they shall give account thereof in the day of judgment; for by your words you shall be justified and by your words you shall be condemned" (Matthew 12:34b, 36-37).

"As a madman who casts firebrands and deadly arrows, so is the man who deceives his neighbor and says, ‘I was only kidding’" (Proverbs 26:18-19).

"He who covers his transgressions shall not prosper, but whoso confesses and forsakes them shall obtain mercy" (Proverbs 28:13).

"Yet you say ‘I am innocent....’ Surely I will enter into judgment with you because you say ‘I have not sinned’" (Jeremiah 2:35).

[Examples of attempting to evade responsibility and making excuses: Proverbs 30:20; Genesis 3:12-13; 4:9; Matthew 27:24; Luke 14:18]

Are You Always Careful to Tell the Truth When You Speak?

"A man who bears false witness against his neighbor is a maul, and a sword, and a sharp arrow" (Proverbs 25:18).

"You shall not bear false witness against your neighbor" (Exodus 20:16; Deuteronomy 5:20; Matthew 19:18).

"For out of the heart come forth evil thoughts...false witness, railings: these are the things which defile the man" (Matthew 15:19-20).

"You shall not take up a false report; put not your hand with the wicked to be an unrighteous witness" (Exodus 23:1).

"You shall not...lie one to another" (Leviticus 19:11).

"Wherefore, putting away falsehood, speak the truth each one with his neighbor, for we are members one of another" (Ephesians 4:25).

"Lie not one to another, seeing that you have put off the old man with his doings" (Colossians 3:9).

"There are six things which Jehovah hates, yes seven which are an abomination to Him: haughty eyes, a lying tongue...a false witness who utters lies" (Proverbs 6:16-19).

"He who utters truth shows forth righteousness, but a false witness deceit.... The lip of truth shall be established forever, but a lying tongue is but for a moment" (Proverbs 12:17, 19).

"Be not a witness against your neighbor without cause, and deceive not with your lips" (Proverbs 24:28).

"A false witness shall not go unpunished, and he who utters lies shall perish" (Proverbs 19:9; cf. 21:28).

[The mouths of unruly men, vain talkers and deceivers, must be stopped by strong reproof (Titus 1:10-13).

"But for...all liars, their part shall be in the lake that burns with fire and brimstone, which is the second death" (Revelation 21:8).

Do You Keep the Promises that You Make?

[Who shall dwell with the Lord?] "He who swears to his own hurt and changes not" (Psalm 15:4).

[Among those who stand condemned by God are covenant-breakers (Romans 1:31; 2 Timothy 3:3).

Does Your Mouth Use Coarse Humor or Foolish Jesting?

"But fornication and all uncleanness or covetousness, let it not even be named among you as becomes saints: nor filthiness, nor foolish talking, or jesting, which are not befitting (Ephesians 5:3-4).

"Let no corrupt speech proceed out of your mouth" (Ephesians 4:29).

"Put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth" (Colossians 3:8).

"Whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be anything praiseworthy, think on these things" (Philippians 4:8).

Do You Use Words to Boast or Flatter Yourself?

"The Lord shall cut off all flattering lips and the tongue that speaks proud things" (Psalm 12:3).

"For men shall be lovers of their own selves, covetous, boasters" (2 Timothy 3:2).

"Be not wise in your own conceits" (Romans 12:16).

"I hate pride and arrogance and the evil way and the perverted mouth" (Proverbs 8:13).

"Do not think more highly of yourself than you ought to think" (Romans 12:3).

"Let another praise you and not your own mouth—a stranger and not your own lips" (Proverbs 27:2).

Does Your Conversation Use God’s Name Taken in Vain?

You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain (Exodus 20:7; Deuteronomy 5:11).

"After this manner are you to pray: Our Father who art in heaven, Hallowed be Thy name" (Matthew 6:9).

[This requires that we reverence all of God's titles, attributes, works, etc.:] "Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness" (Psalm 29:2).

"O Lord our Lord, how excellent is your name in all the earth" (Psalm 7:1).

"Swear not at all, neither by heaven, for it is the throne of God; nor by earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King; neither by your head, for you cannot make one hair white or black" (Matthew 5:34-36).

[It also requires that we profess the name of Christ and praise Him:] "If you shall confess with your mouth Jesus as the Lord, and shall believe in your heart that God raised Him from the dead, you shall be saved.... Whosoever shall call on the name of the Lord shall be saved" (Romans 10:9,13).

"No man speaking in the Spirit of God says ‘Jesus is anathema,’ and no man can say ‘Jesus is Lord’ but by the Holy Spirit (1 Corinthians 12:3).

"Through Him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name" (Hebrews 13:15).

[This entails that all of our speaking must be pleasing to God:] "And whatsoever you do in word or deed, do all in the name of the Lord Jesus" (Colossians 3:17).

[We must not dishonor our profession of His name by our behavior:] "For the name of God is blasphemed among the Gentiles through you" (Romans 2:24).

"Let your lifestyle [conduct] be such as becomes the gospel of Christ" (Philippians 1:27).