The "Forgotten Office"⤒🔗

What does God in His Gospel call you and me as Christians to be and do? Could there be a more interesting and important question for each one of us than this? The Bible teaches that as human beings we were all made in God's image to know, love and serve Him as His prophets priests and kings. From that high condition and status we have all fallen in the "fall" of our first parent. Christ who was promised and came as our Prophet, Priest and King, restores us. We are called by His Gospel to know, trust in, love and serve Him as His prophets, priests and kings (1 Peter 2:5, 9; Revelation 1:6; 5:10). Taught this in the Bible, we confess it in our Heidelberg Catechism's answer to the question,

Why are you called a Chris­tian?

Because by faith I am a member of Christ and so I share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a good conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for all eternity (XII, 32).

Each Believer's Biblical "Vocation"←⤒🔗

The Apostle Paul (1 Corinthians 7:20-24) urged each to "in that calling wherein he was called ... therein abide with God." Thus the call to salva­tion in Christ must be received as a call (or "vocation") to serve the Lord. We should notice that this was said in connection with a discussion of the fami­ly relationship of husbands and wives, and broadened to show that it applies also to the socially differing positions of being slaves or free, and the differing backgrounds of being Jew or gentile. Among the Reformers, especially John Calvin observed that, "Every individual's line of life, therefore, as it were, a post assigned him by the Lord." Consequently, "there will be no occupation so mean and sordid (pro­vided we follow our vocation) as not to appear truly respectable, and be deemed highly important in the sight of God" (Institutes, III, 10, 6; as cited by Georgia Harkness, cf. Jan. OUTLOOK p. 13).

Paul's let­ter to the Ephesians sheds light on the believer's of­fice. Each one chosen and called by the gospel (Chapter 1) is made alive with Christ, and made a part of His church (Chapter 2). In that Church each is urged "to live a life worthy of the calling you have received" (4:1). In order to do that, each needs to benefit from the special offices the Lord has given to assist in his or her full development and equipment for that ser­vice. Thus each believer's way of living is to be as obviously different from that of the unbelieving world as light differs from darkness. Instead of the pagan's futile revel in sensuality and impurity (vv. 17-19), the believer's life is to reveal the image of God being restored (v. 24).

In the Family←⤒🔗

This transformation of each believer is to change his or her social relationships, beginning with the most fundamental of them, the family. The relation­ship of husband and wife is thus to be restored as God intended it to be. The roles of the two are not iden­tical, despite present efforts to make them so. Ques­tions have been raised about why the Apostle should give different instructions to husbands than to wives. Are not both to love each other? Of course, they are (5:1). The editor of Calvin's Commentary in a foot­note cites an intriguing suggestion of Eadie: Paul was not giving general instructions but, in effect, address­ing the practical temptation of each. What is the mar­ried man's temptation? Is it not to take his wife for granted? And is not the wife who feels neglected tempted to become irritatingly critical? Accordingly each is enjoined to correct the conduct which causes friction between them – he to keep on loving his wife, "as Christ loved the church," she, instead of giving way to critical resentment, to show her pro­per deference to her husband (Chapter 5). Viewing the roles of Christian husband and wife as the Divine "vocations" that they are, comes to an especially ap­propriate expression in the benediction that concludes our older wedding form, "May the Father of all mer­cies, who of His grace has called you to this holy state of marriage, bind you together in true love and faithfulness and grant you His blessing."

After the pointed directions to husbands and wives, the Ephesian letter (Chapter 6) proceeds to show what the Christian's calling means for parents and children. "Children, obey your parents in the Lord, for this is right. 'Honor your father and mother' – which is the first commandment with a promise – 'that it may go well with you and that you may enjoy long life on the earth.' Fathers, do not exasperate your children; in­stead, bring them up in the training and instruction of the Lord." I recall how years ago a parents' magazine approached the subject of child training. It asked why (and whether) children could be expected to listen to parents. Because the parents are "bigger?" That would only be "bullying," which is hardly a valid reason. Because the parents "know more?" While that may be true, it is not likely to convince many teen-agers. Without any recognized basis for authority, none is likely to be acknowledged by either children or parents. The Christian believer, no longer, like the unbeliever, in revolt against God, is called to live under God's authority everywhere. Therefore children are to "obey their parents in the Lord" ­not because the parents can compel it, or are wiser, but because God orders it. Correspondingly, parents, for the same reason, are to "bring them up in the train­ing and instruction of the Lord." Their authority is by no means arbitrary or unlimited, as they have to account to God for the way in which they use it for the welfare of the children.

On the Job←⤒🔗

Proceeding from the implications of the Lord's call­ing in the family, the Apostle next highlights the ef­fect of that calling on the daily job in which each may be engaged. It is interesting that the directions given regarding these matters in the letter to the Ephesians parallel very closely those given in the letter to the Colossians, which at this point are more detailed (Colossians 4:22ff.).

Slaves (or, in other translations, "Ser­vants"), obey your masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism. Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

The Bible makes it plain that this calling to serve the Lord Christ must guide each believer in every role and relationship. "Whatever you do, work at it with all your heart, as working for the Lord ... It is the Lord Christ you are serving." "Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him" (v. 17). A century ago Abraham Kuyper was calling attention to the breadth of this claim of Christ on every area of life. He stressed this "world and life view" of the Gospel in his teaching, and illustrated it in his own remarkably versatile career as preacher, reformer, editor, educator, and statesman – in which he became Prime Minister of the Netherlands.

While I was a navy chaplain in the Philippines a Lutheran sailor who had shown remarkable ability as an artist asked for some suggestion as to how he might in the future try to serve the Lord as an artist. Among the few books that I had carried half-way around the world was a copy of Kuyper's "Stone Lectures" on Calvinism. I referred him to the one entitled "Calvinism and Art." Although that is hardly Kuyper's best, it was a serious effort to answer exactly the important question of that Christian serviceman. His was the kind of question every one of us should be asking regarding our calling to office as Christians.

Regarding Government←⤒🔗

The Bible repeatedly instructs us about Christian behavior toward civil government.

Submit yourselves for the Lord's sake to every authority in­stituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.1 Peter 2:13, 14

The proper duty of a government authority is at some points quite different from that of the individual Christian. Paul, for example, in Romans 12:17ff. enjoins us as Chris­tians, "Do not repay anyone evil for evil ... If it is possible ... live at peace with everyone. Do not take revenge ... for it is written: 'It is mine to avenge, I will repay,' says the Lord." This direction for our in­dividual conduct may not be applied to government authority, however, for "He is God's servant, an agent of justice to bring punishment on the wrongdoer" (13:4). Failure to recognize this distinction between our personal duties and the God-given duty of govern­ment, especially in our time often misleads bungling churchmen and their followers to oppose proper law enforcement and national defense and to encourage lawlessness and anarchy. Abraham Kuyper, pointing out such distinctions, enunciated what has been called the principle of "sphere sovereignty." The government and its officials should not try to manage the church and the church and its officials should not try to run the government. Although each has a responsibility toward the other, each should mind its own business. While this principle can be misdirected,* the Bible plainly teaches that each one must face his or her own responsibilities (Galatians 6:4; 1 Peter 4:15). Respecting the boundaries between the duty of one and that of another becomes especially important as each one is trying to fulfill his or her of­fice or calling as believer.

Present Misdirection of the Believer's Office←⤒🔗

The third article of this series (February OUTLOOK, p. 22) cited an especially apt observation from Gibbs' and Morton's God's Frozen People about the destruc­tive error of turning those who should be ministers of the Word into executives. Turning to the conclu­sion of their second volume, entitled God's Lively People, to see where their extensive study of the believer's office has led them, brings a disconcerting surprise. Their last chapters suggest ways in which churches be trained to promote a social and political revolution, if necessary by violence, and warn that the churches must shed their traditions, stop recogniz­ing a difference between believer and unbeliever, and take responsibility for the world, citing Dorothea Solle, the atheist (who was given an important place at the last World Council of Churches meeting)! This policy is defended with the argument that "Christ died for all men" and that "In the Gospel there are no outsiders" (pp. 187, 188). Their study plainly reflects and promotes exactly the trend of the World Council. It is disturbing to see how not only "mainline" churches, but also nominally evangelical leaders and educators, including many of our own, today are unmistakably moving in this direction.

Notice how completely this ostensibly "Christian" program contradicts that of our Lord. Although He repeatedly fed multitudes, he rebuffed those who wanted to make Him a political revolutionary leader with a blunt,

Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.John 6:27

And instead of wiping out the difference between believer and unbeliever He insisted that it must and will become as great as the difference between heaven and hell! A little familiarity with some of these popular treatments of the believer's or laymen's office shows how they and the wide-spread social and political movement which they are promoting, are a crucial part of the antichristian apostasy which the Lord predicted would invade His church.

The letter to the Ephesians which, as we have seen, outlines the believer's responsible place in society, does not develop that role in detail, but proceeds in a quite different direction (Ephesians 6:10ff). It warns, "Put on the full armor of God so that you can take your stand against the devil's schemes." The Christian "calling" is not to build in a cooperative enterprise with those who reject Christ, but to fight against the devil who is misleading them and against his destruc­tive work. Our Heidelberg Catechism's treatment of the Christian's duty faithfully reflects this Biblical militancy, concluding that we are "to strive against sin and the devil in this life, and afterward to reign with Christ over all creation for all eternity."

Serving God in His Way←⤒🔗

The misunderstandings and misdirections that we may observe of the believer's office should not prompt us to reject this important principle, but should prod us into studying the Bible's teaching about it and working to fulfill it. The Lord calls everyone who believes in Him to faithfully serve Him, each in his and her assigned place and way. This entails a mis­sionary responsibility to confess Christ to people around us and a duty to serve Him in our daily business – a duty assigned God's servants ever since creation (Genesis 1:28) in what has been called the "cultural mandate" to "subdue the earth." Questions often arise about how the Christian's missionary duty and this job responsibility are to be related. Perhaps the best answer to those questions is that we may not really separate these two in the life of the individual, for the service of Christ as Lord and Saviour includes both. The enormous influence of the ordinary believers' testimony to Christ has often resulted from the way in which their faithfulness in their work demonstrated the reality of their confession. This is not to say that the church should involve itself in every kind of social and material activity – that is a mistake that often interferes with effectively bring­ing the gospel. But the individual believer's duties are much wider and more diverse than the work of the church organization. The Lord had ordered His apostle to go to the nations "to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive remission of sins and a place among those who are sanctified by faith in" Him (Acts 26:18). That saving message was not only faithfully proclaimed by him and his fellow-missionaries. It "rang out" from the lives of those who believed as they "turned from idols to serve the living and true God." We live in a time when the hostile forces of secularism in every way try to crowd the testimony to Christ out of every area of life and society. May we, like those early believers (1 Thessalonians 1) prayerfully and earnestly seek to acknowledge Christ, in whatever area of service is assigned us, in everything that we do. That is our call­ing and sacred office as believers in Him.