Question 26 of the Westminster Shorter Catechism asks, “How does Christ fill the office of a king?“

The answer given is, “Christ fills the office of a king in making us his willing subjects, in ruling and defending us, and in restraining and conquering all his and our enemies.”

The first thought inspired by this answer is that Christ takes the initiative to make believers his willing subjects. In the original form, the answer states that Christ functions as king by “subduing us to himself.”

We start life as, and sometimes continue to be, rebellious people unwilling to submit to Christ as king. But, through the power of the Holy Spirit, he subdues us and makes us into willing servants. He takes our hearts of stone and replaces them with living hearts that beat for him (Ezekiel 36:26).

Christ rules us through his word with the help of Church leaders. These leaders are given to us to better understand the Bible and how to apply it to the circumstances we face. Church leaders also defend us by preventing erroneous interpretation from leading us astray.

In one sense, the last part of this answer is easy to understand. Scripture tells us that Christ will return at some point to complete the work of restoration that he began while on earth. Paul tells us that when that restoration takes place, “. . . every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord . . . (Philippians 2:10–11).

Some may scoff at this since Christians have been saying this for nearly 2,000 years. Despite the promise of Jesus’ return, it has yet to happen. Also, the fact that bad things happen and evil rulers sometimes flourish can make this assertion hard to swallow. I understand the skepticism. The existence of evil and suffering presents difficult questions that are sometimes beyond our ability to answer.

For me, it boils down to whether or not I believe that Jesus is who he claimed to be. If the answer to that question is yes, then I need to believe the rest of what he said, including what he said about his return.

Each of has to choose to believe or disbelieve that Jesus is the rightful king. But, we should do so knowing that the stakes are high. Because if he is indeed the rightful king, then rebellion and disbelief will have devastating consequences.

I choose to believe.

What about you?

Isaiah’s cry, “I am a man of unclean lips and I live among a people of unclean lips” (Isaiah 6:5) resonates with me this morning. I have wounded others and have been wounded by others through both speech and action.

The question arises as to how to respond to the wounds. There are three possible responses to being hurt by someone.

1. Pretend that it didn’t hurt
2. Respond in anger
3. Forgive

There are variations within each of these responses. For example, we can try to ignore the behavior which is also a form of pretense. This response potentially destroys any relationship that was there.

Another variation of responding in anger is to gossip about the other person in an attempt to destroy their reputation. The internet is ablaze with this form of response.

The third option is the best of the three for two reasons.

Pragmatically, it is the only one that allows for restoration of the relationship.

Theologically, Jesus tells us that our forgiving others is an indication that we realize how much we have been forgiven.

I have found it helpful to look at the root meaning of the word translated “forgive” in the New Testament. At its root, the word means to let go, to send off. In other words, to forgive is to let go of the need to retaliate or seek restitution for the offense.

As Christians, we are not only letting go of the offense but we are leaving it in God’s hands. God is better able to bring the offender to repentance and will ultimately call them to account for their behavior.

Jesus tells us that peacemakers are blessed by God (Matt 5:9). To be good at making peace requires that we be good at forgiveness. To truly forgive an offense is the best (and perhaps only) way to lasting peace.

On the cross, Jesus prayed, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). From this, we learn that those we forgive may not be wanting forgiveness or even understand that they need forgiveness. In other words, our forgiveness does not depend upon the offender’s response.

I realize that to forgive is a difficult and messy process. The deeper the hurt, the harder it is to come to the point of forgiving the perpetrator of that hurt.

But forgiveness should be our goal.

Making disciples is what we are called by Jesus to do. In this day of connected devices and abundant distraction, how can we bring people to maturity in their understanding and practice? Complicating this further, many churches have placed less emphasis on Biblical or doctrinal instruction.

Providentially, a friend gave me a copy of The Christian Life by Sinclair B Ferguson in which I found this quote in the opening pages which speaks to my question:

“The rather disturbing thought began to dawn on me that many of us who are professing Christians are distressingly weak in our grasp of the basic framework of biblical doctrine. We assume that we know the elements of the message of the New Testament, but sometimes our understanding of them is like that of a child.

As I began to ponder on this situation I realized that, perhaps, it was not very different from the conditions with which the apostle Paul was faced. I remembered his repeated question in the Letter to the Romans and the First Letter to the Corinthians: ‘Do you not know? . . . do you not know?’ (Rom. 6:3, 16; 7:1; 1 Cor. 3:16; 5:6; 6:2, 3, 9, 15, 19; 9:13, 24). Over and over again he had appealed to what these early Christians ought to have known, but had either forgotten or never learned.

The conviction that Christian doctrine matters for Christian living is one of the most important growth points of the Christian life.”

I observe that one of the most subtle victories attained by our Enemy is when he can convince church leaders to shy away from doctrinal teaching out of fear that it is boring or seen as irrelevant for our time. The fact that such teaching has been done badly in the past does not relieve us of the responsibility of attempting to do it well now.

Personally, I love having an opportunity to work with people to help them get a better understanding of the basis for our beliefs. When they begin to see how the Bible fits together and how they can understand and apply Scripture to their life, it is rewarding. I think it is a little like being a midwife. The midwife doesn’t cause the birth, but she helps it along.

Let’s face it, a sermon once a week is not a sufficient spiritual diet. There must be more than this. There must be an intentional plan for “equipping the saints for the work of ministry” (Eph 4:12)

As I look back on Church history I see two things that were present in every revival. The first is prayer in its fullest form of confession and intercession. The second is an emphasis on preaching and teaching intended to bring people into the fullest understanding of Christian doctrine.

Perhaps we should hit the pause button and stop to think about what kind of disciples we are making. We would do well to remember Jesus’ words in Matthew 7:

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, drive out demons in your name, and do many miracles in your name?’ Then I will announce to them, ‘I never knew you. Depart from me, you lawbreakers!'”

Matthew 7:21–23 (CSB)

Eventually, we will all come face to face with Jesus. Church leaders have a responsibility to prepare their congregants for that meeting. If we have not clearly taught the people what it means to be a Christian we will have much to lament when we are called to give an account for our ministry.