’Twas grace that taught my heart to fear,  And grace my fears relieved;How precious did that grace appear  The hour I first believed!

This second stanza of John Newton’s “Amazing Grace” provides Christians with a rich and subtle insight into the nature of God’s saving work in the lives of believers. The verses encourage us to consider God’s providence over both the universal, objective elements of conversion – the new birth, including conviction of sin, repentance, and faith – but also over the subjective, particular circumstances of that conversion: the events, conversations, and degrees of the conviction that all believers feel. All are under the sovereignty of God in working out His purpose to save His people.

What might surprise the reader upon closer examination of the hymn is the stanza’s first line: “’Twas grace that taught my heart to fear, And grace my fears relieved.” What is interesting about this line is that it at least implies that the same grace which prompts fear answers that fear. But how can the grace of God prompt fear? The fear Newton mentions is spurred by recognition of the Law’s demands and the wrath of God imminent upon a sinner. The Scriptures reinforce this fear of God’s wrath. As far back as the Exodus, Moses observes, “Who considers the power of your anger, and your wrath according to the fear of You?” (Psalm 90:11-12). In the New Testament, the writer of Hebrews rhetorically declares, “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). This fear from God’s righteous standards is succinctly articulated by Abraham Booth, the great English Particular Baptist:

“[W]hen the Spirit of God convinces of sin by the holy law, and manifests its extensive    demands to the conscience of the sinner; when he is informed that every sin subjects the offender to a dreadful curse; then his fears are alarmed and his endeavours are quickened…for now, guilt burdens his soul, and conscience sharpens her sting; while the terrors of the Almighty seem to be set in array against him. The duties he has neglected, the mercies he has abused, and the daring acts of rebellion he has committed against his divine Sovereign, crowd in upon his mind and rack his very soul.”[i]

But again, how can fear be gracious? It is gracious in hindsight when considered as part of the process through which God redeems a Christian. It could be said that God prepares a person for salvation through an awareness of the guilt and judgment impending upon him as a sinner before God. The fear of God’s Law can precede the comfort of God’s Gospel as day follows night.

Newton’s own life and conversion provides a concrete example of just this kind of providential work. While a sailor at sea, living in “carnal security,”[ii] Newton was awoken by a violent storm that threatened to sink them, and though working frantically to exhaustion to save the ship, he despaired of any hope of deliverance:

“As he was returning, [Newton] said, almost without meaning, ‘If this will not do, the Lord have mercy upon us!’…[s]truck with his own words, it directly occurred to him, What mercy can there be for me!”[iii]

Ultimately, the ship and crew were spared, but it was through these circumstances that Newton came to reflect on the Scripture’s teaching of his need for Christ and the indwelling presence of the Holy Spirit within him, and during this trial became a follower of Jesus. Yet, it should be clear, it was not ultimately physical death that concerned Newton – he was terrified that, were the Scriptures true, his soul would be lost, condemned before a holy God. It was precisely this experience of fear before the terror of God’s holy wrath that John Newton learned about the allaying power of the Gospel.

Nor is Newton’s life an anomaly in redemptive history. The book of Acts especially provides examples of fear preceding the comfort found only in Christ. There is the record of Pentecost. After hearing Peter’s preaching, the Jews were “cut to the heart” (Acts 2:37) – that is, they were filled with anxiety and remorse over the realization that they had been responsible for crucifying the Lord’s Christ.[iv] In their desperation they cried out for some source of hope – “Brothers, what shall we do?” – recognizing that they had no apparent hope for redemption against the God they had offended. Yet they received the words of Peter to repent of their sins and became devoted to the apostles’ teaching and fellowship (2:42). Another example can be found in the Philippian jailer. He too, upon learning of Paul and Silas’ presence in the cell, became filled with fear and trembling, and not merely due to his concern for his life, but clearly through the witness of their praying and singing hymns (Acts 16:25).

The idea that God prepares sinners for conversion prior to regeneration has roots in Protestant history. Particularly during the Puritan era, as Scriptural truths were being rediscovered and developed, it was a topic of discussion how much of God’s illumination merely convicted of sin and how much actually saved a person.[v] They astutely observed that Law works in the hearts of men so as to deprive them of any sense of hope to stand before God in their own righteousness and power, and it is through that helplessness that the sweetness of the Gospel message is tasted. For example, in Bunyan’s The Pilgrim’s Progress, we see in the early pages that the pilgrim Christian is tormented by the burden of his sin lashed to his back. He is aware of his guilt, and desires to be free of its ponderous weight. Yet it will be some time in the narrative before Christian is free of his burden. In fact, it will not be removed until he enters the Wicket Gate and the place of deliverance beyond. Consequently, the reader may infer that, though we cannot know for certain how long it is, there is sometimes distance between a believer’s awareness of his burden (the fear of God’s Law) and that burden’s removal (the power of the Gospel to save).

Yet this fearful sensitivity, called conviction of sin, cannot be identical with regeneration. It is not clear merely from conviction whether the Spirit’s work is completed, or whether this constitutes earthly fears of heavenly realities now considered. John Owen, reflecting on the work of the Spirit in regeneration, observes, “ordinarily there are certain previous and preparatory works, or workings in and upon the souls of men, that are antecedent and dispositive unto it. But yet regeneration doth not consist in them, nor can it be educed out of them.”[vi] Newton himself concurs, “We may be unable to judge with certainty upon the first appearance of a religious profession, whether the work be thus deep and spiritual or not; but ‘the Lord knows them that are his.”[vii] Though the outside fear may not be infallible as to its origin, it is nevertheless true that such fears can be and often are expressive of a heart in the process of being converted. This makes the nature of when regeneration takes place imprecise. The divine aspect of regeneration, the work of God, is internal; we only see external aspects – conviction of sin, repentance, faith in Christ. The new birth, in Jonathan Edwards’ words, may come in “a confused chaos…exceeding mysterious and unsearchable.”[viii] B. H. Carroll further articulates this imprecision:

 “[c]onviction, repentance, and faith are the constituent elements of regeneration; that is, they are the elements within our range of vision. We can see only the under side of what is above us. When we describe it, we describe it as we see it. As the view is partial, the description is partial.”[ix]

Occasionally, some Puritans steered into language and concepts of God’s convicting work prior to conversion that were unhelpful and imbalanced. A particularly famous example is the New England Puritan Thomas Hooker. In some of his works he asserted that an acute sense of fear from God’s Law is a necessary qualification to repentance and faith: “[the pre-regenerate person] must be a lost man in his own apprehension…All men must thus be disposed before they can be saved.”[x] However, many contemporaries challenged Hooker’s suggestion that godly terror must first precede regeneration. From the earlier quote from Owen, we can see how he qualifies his observations with the word “ordinarily.” Preparatory works resulting in fear can certainly be present, but that is not a necessary precondition for the Spirit to work. Notably, the early Particular Baptist William Kiffen found Hooker’s thoughts distasteful, and his thoughts are reflected in Article 25 of the First London Baptist Confession of 1644 (1646 revision): “The preaching of the gospel to the conversion of sinners, is absolutely free; no way requiring as absolutely necessary, any qualifications, preparations, or terrors of the law, or preceding ministry of the law.”[xi]

More recent Christian theologians, especially after the First Great Awakening, have concurred with this hesitancy toward a unilateral experience prior to salvation. The thoughts of Archibald Alexander, living in the generation subsequent to the labors of Edwards, Whitefield, Rowland, and Wesley, summarize this consensus. After observing the idea of legal conviction (being convicted of the law’s curse) had “generally prevailed in all our modern revivals: and it is usually taken for granted, that the convictions experienced are prior to regeneration,” he then states, “But it would be very difficult to prove from Scripture, or from the nature of the case, that such a preparatory work was necessary.”[xii] In the present day Sinclair Ferguson observes, “Because God sees what he intends to produce in us and through is as his children, he exposes us to differing levels of conviction. Some like Peter’s sermon on Pentecost, are under conviction for minutes; others, like Paul, perhaps for days; yet others go through a dark night of the soul which seems interminable, like Bunyan and Luther before him.”[xiii]

These historical-theological accounts invite the question: if conviction of sin is a part of salvation – one sign of regeneration – why is it not essential prior to salvation? Further, how can some experience the conviction of sin and its attendant fear more acutely than others? Why do some not experience the degree of fear Newton summarizes so well in “Amazing Grace”? The answer to this lies in understanding what might be called universal and particular aspects of salvation. Every Christian is saved in accordance with God’s eternal electing plan, the universal character of this saving work between the God who redeems and the person who is redeemed. All sinners are hopeless in themselves to be saved. All three Persons of the Godhead participate in a person’s being brought from death to life; the work of the incarnate Son, accomplished in His earthly ministry, is implemented by the Holy Spirit who regenerates the believer at the behest of the Father’s effectual call. Every Christian is incorporated into the one people of God (Eph. 4:4-6). In sum, the work of redemption has a linear process, from the effective call to glorification, with regeneration, repentance/faith, justification, and sanctification falling between these (Rom. 8:30).

Nevertheless, this work of redemption, universal in character, takes place during a person’s life and experience, the particular aspect. Were it God’s will, He could simply redeem a person immediately with the fullness of Christ’s purchased salvation. This is certainly within the power of Him who called all things into being by the utterance of His Word (2 Cor. 4:6). Yet God has rarely chosen such an expeditious manner in saving sinners. Very often, in fact almost always, He works in a believer’s life through the events, circumstances, and processes unique to his life. Archibald Alexander, in his insightful Thoughts on Religious Experience, places these differences in experience within the situational, historical, and constitutional differences between each individual person, requiring pastoral wisdom in assessing a person’s spiritual state.[xiv] There is manifold wisdom in God’s way of saving sinners. Each person participates in the one salvation wrought by Christ, yet each person also contributes a distinct story of how that saving grace is manifested in him. John Murray observes, “If God has provided for the salvation of men, it must be salvation that takes effect in the sphere of human existence, that is, in the temporal, historical realm. Salvation as accomplished in time comprises a great many elements, factors, and aspects.”[xv]

The universal and particular aspects of redemption lead us to conclude that, though there is one salvation for all, the experience of one Christian in that process may drastically differ from another’s. All these circumstances, though unique, are not outside of God’s purview, but are the very means through which the Gospel, like leaven, works in the sinner’s heart to convict him of sin and bring him to faith and repentance. Whether the night of conviction is long or short, God’s grace brings a recollection of how He worked providentially in each of us to save us, drawing Christians into deeper devotion to Him for His grace, and a greater sense of our dependence on Christ for our unimpeachable hope.

“How precious did that grace appear, the hour I first believed.”

[i] Abraham Booth, The Reign of Grace: From Its Rise to Its Consummation (reprint, Sprinkle Publications, 2017), 100. A similar insight into the uncertainty of when redemption is genuinely effected can be found in John Bunyan’s autobiographical Grace Abounding to the Chief of Sinners. This short piece can be found in The Whole Works of John Bunyan (Grand Rapids: Baker Book House, 1977), 1:6-65. The Banner of Truth Trust has a standalone version of this title.

[ii] The Works of John Newton (Edinburgh: Banner of Truth, 1988), 1:25.

[iii] Ibid, 1:26, italics original.

[iv] The verb used here, κατανύσσομαι (“to be pierced, stabbed”), can mean pain in reference to anxiety or remorse. See Bauer, Danker, Arndt, and Gingrich, A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd edition (Chicago, University of Chicago Press, 2000), 523.

[v] For a helpful discussion of the topic of “preparation,” see Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids: Reformation Heritage Books, 2012), 443-461, especially 455-461.

[vi] John Owen, The Works of John Owen (Banner of Truth, 1981), 3:229.

[vii] Newton, Letters of John Newton (Edinburgh: Banner of Truth, 1976), 15, emphasis added.

[viii] Jonathan Edwards, Religious Affections, quoted in Beeke and Jones, A Puritan Theology, 459.

[ix] B. H. Carroll, “The Human Side of Regeneration,” in J. B. Cranfill, Sermons and Life Sketch of B. H. Carroll, D. D. (Philadelphia: American Baptist Publication Society, 1893), 177.

[x] Thomas Hooker, The Soul’s Preparation for Christ, 170-171, quoted in James M. Renihan, For the Vindication of the Truth: A Brief Exposition of the First London Baptist Confession of Faith (Cape Coral, FL: Founders Press, 2021), 99, emphasis added.

[xi] Quoted from Renihan, Vindication, 98. For evidence that Kiffen’s views are harmonious with the 1st London Confession, see ibid, 98-102.

[xii] Archibald Alexander, Thoughts on Religious Experience (reprint, Banner of Truth Trust, 1967), 15-16.

[xiii] Sinclair Ferguson, The Christian Life: A Doctrinal Introduction (Edinburgh: Banner of Truth, 2017), 42. Roland Bainton provides a useful summary of Luther’s “Damascus Road” experience in Here I Stand (New York: Mentor Books, 1950), 15. It is interesting to compare Luther’s earlier experience and subsequent vow with his later wrestling over salvation seen in the same biography at 46-51.

[xiv] Alexander, Religious Experience, 32-36.

[xv] John Murray, The Collected Writings of John Murray (Edinburgh: Banner of Truth, 1977), 2:123. Though Murray is specifying the diverse aspects of the plan of salvation from election to glorification, it is just as applicable to the personalized experience of salvation in the believer.

1 John 3:2-6

“Beloved, now we are children of God, and it has not appeared as yet what we will be.

We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure.

Everyone who practices sin also practices lawlessness; and sin is lawlessness.

You know that He appeared in order to take away sins; and in Him there is no sin.

No one who abides in Him sins; no one who sins has seen Him or knows Him.”

John calls those whose sins are forgiven “children of God” (1 Jn. 2:12), yet in these verses he observes that we do not look like the Father who has begotten us: “it has not appeared as yet what we will be.” Furthermore, we are told that everyone hoping in Christ should “purify himself, as He is pure.” But how can we do this since we fall short of our calling? To encourage us in pursuing holiness, John reviews three indisputable facts, regardless of our external appearance:

First, sin is lawlessness (v. 4). When Adam and Eve sinned in the Garden, they transgressed God’s law, rejecting His standard and substituting their own. They, and their posterity with them, became lawless and thereby separated from God. As long as we are sinful, as long as we are lawless, we cannot be reconciled to the law-giving Lord. This fact would drive us to despair, were it the end of the story.

But the second fact answers the need of the first: Christ appeared in order to take away sin (v. 5). As the Godman dwelling with us (Jn. 1:14, 6:38), He lived perfectly because “in Him there is no sin”; He obeyed where we did not. Additionally, in His work on the cross, Christ takes our sin upon Himself, bearing its punishment in our place. His death settles the matter of sin. If Christ took away my sin, and in Him there is no sin, then where is the sin He took away? “As far as the east is from the west, so far does he remove our transgressions from us” (Ps. 103:12).

These two facts, (1) sin is lawlessness and (2) Christ takes away sin, lead to John’s concluding third fact: God in Christ justifies His children: “No one who abides in Him sins” (v.6). While God’s children prescriptively should not practice sin (cf. 1 Jn. 3:9), here they are told that they do not sin. Whereas lawlessness is applied to those “practicing sin” (v. 4), the absence of sin is applied to those “abiding in Christ.” Those forgiven in Christ are not judged by their present shortcomings but according to the effective righteousness of Him in whom “there is no sin.”

These facts should fill us with joy, and hope for our sanctification! In Christ God the Father has forgiven our sins and named us His children. Whether we feel worthy or not, those who abide in Christ are the Father’s children and still will be when Christ returns (1 Jn. 3:1-2).

Thanks be to God for His indescribable gift (2 Cor. 9:15)!

Many Christians see great value in reading the Bible and learning theological truths and in individual benevolences and good works. Many of the same, however, pause when the subject of church membership is brought up. There are duties, right responses to the Gospel Jesus has given, surely, but has Christ required believers to be covenanted to a single, local gathering of believers? The Covid-19 pandemic (and more importantly the secular culture, the state, and even the churches’ responses to it) has only highlighted the relevance of this question. Does God really expect believers to be involved in a local church? With all the advances in audio-visual technology, is it really necessary? Scripture has much to say on the importance of church membership; it is one of the responsibilities that God expects His people humbly to obey. And it involves commitments beyond those given a few hours on a Sunday. In this brief survey, we will consider first, the reality of church membership as a Christian duty; and secondly, what duties church membership entails.[1]

The Necessity of Church Membership

Church membership is a duty that comes with being chosen as a people for God’s possession and being adopted as sons by Him (1 Pet. 2:9; Gal. 4:5; Eph. 1:5). Jesus bears all authority in heaven and on earth, and He sent out His apostles to make disciples and appoint elders in every city (Matt. 28:19-20; 1 Tim. 1:5). Those disciples are to gather themselves together to worship the Triune God, to serve one another, and to observe the commandments of Christ. The Puritan minister Thomas Boston observed, “There is a certain connection between privilege bestowed on a man, and duty required of him. If one be admitted to the privilege of any society, he must with the honour receive the burden of duty belonging to it…if we are members of a holy society whereof Christ is the head, we must be holy as he is.”[2]

This is consistent with Jesus’ teaching His followers to prepare themselves for His return in glory, in the parables of both the wise and foolish virgins of the bridegroom, and the slave awaiting the master’s return. In the former, per Matthew 25:1-13, since they are to participate in a great marriage feast (cf. Rev. 19:9), the virgins must prepare themselves for the bridegroom’s arrival. Those virgins who are negligent about their work are barred from entering the wedding feast (25:11-12); Jesus’ conclusion, therefore, is “Be on alert” (v. 13). This is not a suggestion but rather a warning against false hope and self-delusion that sometimes accompanies superficial expressions of faith. The same is articulated in comparing the Church to servants of the master entrusted with responsibilities. “And the slave that knew His master’s will and did not get ready or act in accord with his will [Gk. mē poiēsas pros to thelēma autou] will receive many lashes” (Lk. 12:47). Those who profess faith in Christ but refuse to be about His business on earth will be unfit for conducting it in the life to come.

But at this point someone might remark, “Is church membership part of this ‘preparedness’; is it a necessary responsibility for a Christian? After all, Scripture gives no direct command for Christians to join a church.” While that might be true, per se, Hebrews 10:24-25 provides a clear exhortation: “And let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another.” The writer assumes that the holding fast of our confession (v. 23) and the stimulation and encouraging of one another to righteousness is done within the context of assembling ourselves together regularly. Additionally, the necessity of church membership comes implicitly through the various expectations, commands, and illustrations given by the apostles in Scripture.

The Duty of Church Members Toward God

Our duty as the body of Christ toward God comes from Paul’s urging of believers to present their bodies as a living sacrifice, holy and acceptable, to God (Rom. 12:1). Paul does not see this command as too great a thing to ask for; rather, he defines it as “your spiritual service of worship,” something appropriate to the reality of a believer’s being created anew according to the likeness of Christ (cf. 2 Cor. 5:17). But this new creation in Christ is not left to his own devices; he is bonded with others who have received the same grace. Church membership follows from our being living stones, built up together as the temple of the living God. The Apostle Peter stresses this in 1 Peter 2:5: “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” The Apostle Paul maintains the same idea in the letters to the Corinthian and Ephesian churches. The local church is the “temple of the living God” (2 Cor. 6:16; 1 Cor. 3:16), being grown into a dwelling place for God in the Spirit (Eph. 2:22). This dwelling place of God is a temple in which spiritual worship is to be conducted (Rom. 12:1; 1 Pet. 2:5). Influenced by these letters, the Apostolic Father, Ignatius of Antioch concurs, “[since you are stones of a temple] you are all participants together in a shared worship.”[3]

Man is created in the image of God, and this imago dei implies that man must worship the God whose glory and image he reflects. It is a truism that all men are by nature religious, ascribing worship to something, whether the one true God or a menagerie of false gods. The Apostle Paul observes this in Romans 1:21-23, that even those who do not acknowledge God nevertheless substitute [Gk. allassō] the glory of God with that of either man himself or created things, worshipping them in the process (v. 25). As a result, worship is not something optional; it is not a matter of whether we will worship, but of what (or Who) we will worship.[4]

Consequently, what Christians as a church owe to God based on His commandment (Ex. 20:8-11; Heb. 4:9-11) is the gathering of the local assembly at regular intervals to worship corporately together. Conducted within that worship are the things instructed by Christ and His apostles: observance of the ordinances (baptism and the Lord’s Supper), the proclamation of the Word of God in preaching, corporate prayer and confession of sin, and the public reading of the Word.[5] These means of grace are given for our sanctification and Christlike growth; many of the means, especially the ordinances, cannot properly be done apart from the gathering of a local church. In all this, Christians ought to be circumspect in their faithfulness to the doctrines God has taught in Scripture. Thus, Scripture must be our “final word” in evaluating all teaching and instruction. [6]

The Duty of Church Members to Their Pastor(s)

In considering the duties of a church toward their pastors, the question may be asked whether there are duties unique toward pastors that do not apply to every believer. In answer, John L. Dagg observes, “The ministers of Christ [are] separate from ordinary Christians” because these men “have been called to special service in the Lord’s cause.”[7]This office comes with necessary spiritual gifts. Dagg writes further, “[ministerial gifts] are not given to confer a privilege merely, but they are a solemn call to duty – a call demanding the service of the whole life.”[8] Incumbent upon that duty of pastors is to care for their people. When the Apostle Paul instructs the Ephesian elders, he commands, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). This instruction, when combined with that of the apostles to appoint deacons to administer the physical needs of the church, thereby freeing the elders to the Word and to prayer (Acts 6:1-7), necessarily implies a local gathering of known people to be governed and cared for.

Since pastors have this responsibility, church members therefore have responsibilities toward them in turn. Chief among these is the duty of submitting to and obeying the elders’ rule. This obedience is not primarily for the exalting of pastors (since they are their bondservants for the sake of Christ, 2 Cor. 4:5), but for the good of church members. Without such submission, it “would be unprofitable for you” (Heb. 13:17). This submission includes counseling and, in extreme cases, biblical church discipline by the elders and the church. A believer may be redeemed from a backslidden way through a Christlike love that refuses to allow him to continue in unrepentant sin with impunity.[9] Incidentally, church discipline – part of the duty of the church to the pastors as well as to one another – outlined in these passages is another proof of the necessity of church membership, for how can a “majority” (2 Cor. 2:6) discipline and restore a delinquent member if there is not a faithful, active body of believers “on the rolls”? 

Just as profitable, for pastor and congregant alike, is the need for persistent prayer and encouragement on the pastor’s behalf. The Puritan John Owen remarks, “the great need of the pastor for prayer is not for his own good, but for the saints’ good…help the one who carries the burden, Eph. 6:18-20; Phil. 2:17; Col. 1:24.”[10] Owen’s observation reinforces the organic relationship between the pastors and laypeople as the body of Christ (1 Cor. 12:12 ff.).

Furthermore, pastors should be sustained in their earthly needs by the church. This is something, of course, that must be left “to voluntary contribution, and the dictates of individual liberty,”[11] but it remains a duty nevertheless. Financially supporting a pastor and his family is not a charitable donation[12] – it is what he is owed as a worker of Christ and His kingdom. Paul, appealing to the Old Testament civic law, applies its general moral character in reference to supporting elders: “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages” (1 Tim. 5:18). What a poor example of submission to Christ by believers who purposely neglect the minister who pours out his life in service for our good (Phil. 2:17).

The Duty of Church Members toward Each Other

Christians have a duty toward members of the same congregation. The New Testament consists primarily of letters addressed to individual churches whether in cities or in regions of the Roman Empire, or to the church generically. These individual Christians, as established on the pattern of the first church in Jerusalem, possessed a “fellowship” (Gk. koinōnia) with each other just as they had with God through Christ and the Holy Spirit (cf. Acts 2:42, 1 John 1:3, and 2 Cor. 13:14). Within those epistles are numerous references to “one another,” and from these we can discern many of the responsibilities expected of believers corporately. All of the duties are summed up under Peter’s instruction[13] in 1 Peter 1:22-23, 

“Since you in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again, not of seed which is perishable but imperishable, that is through the living and enduring word of God” (emphasis added).

It is because believers are born again of God that they are to behave this way toward each other. Believers are woven together into a new people, one new man (Eph. 2:15b), and their attitudes to each other are a manifestation of that newness of life wrought in them by Christ through the Spirit; “we share our mutual woes, our mutual burdens bear.”[14]Love is the sum of all Christian duty (Matt 7:12; James 2:8), and from this broad category of love, we can discern in the Scriptures that believers must:

Serve one another with humility and submit to each other (1 Pet. 4:10; 5:5; Eph. 5:21; Phil. 2:3).

Encourage each other with the truths of the Gospel (Heb. 3:13; 1 Thess. 5:11).

Strive to be of one mind, through teaching and admonishment, as well as forgiveness of sins (Rom. 12:16; Col. 3:16; Rom. 15:14; Eph. 4:32).

Support widows and orphans in the church’s care (1 Tim. 5:3-16; James 1:27).

Bear one another’s burdens (Gal. 6:2; Rom. 15:1).[15]

Even harsher measures, such as admonishment and church discipline, are exercised under the rubric of love and concern. John Calvin comments, “We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, – which can only be done by mild and friendly correction.”[16]

This list is not exhaustive, of course, for every duty given in Scripture has application to circumstances that must be considered. But the New Testament clearly emphasizes the corporate participation of individual Christians in a local church. It is through living out and applying the principles of these “one another” passages that we comfort and build one another up (1 Thess. 5:11).[17] Many of the duties even toward God and pastors described earlier – doctrinal fidelity, financial support, attendance – are intertwined with responsibilities toward fellow church members. If believers do not teach, encourage, correct, and rebuke one another, how shall doctrinal purity be maintained? If I do not attend church regularly,[18] how will I be blessed through the gifts of others, or bless them with my own gifts? If a church member does not faithfully give, how will Gospel work be supported, or the widows and orphans, or the ministers? 

The Duties of Church Members to the World

The last duty we will highlight is the one that believers in a church have to the world. Since the church is the light of the world (Matt. 5:16), believers must display their brightness for all men to see. The duties involved in this are comparatively simple. The foremost duty of believers as a church is to cooperate in the evangelization of the world around them. As inheritors of the commission of Christ to His Apostles (Matt. 28:19-20), we are to go and make disciples for Jesus. Therefore, churches should encourage an evangelistic and apologetic spirit and cultivate habits to the same, so that the members may always be ready to give an account or defense for the hope within them (1 Pet. 3:15).

Moreover, churches should be Christlike in their deportment, serving as good examples of their Lord. This is in keeping with the teaching of Christ that believers are salt and light, and that those characteristics should be manifested to all. Connected with this purpose of being ambassadors for Christ, Christians must live as good subjects and citizens of earthly authorities and dominions, striving to be at peace with all men. They do this, not because such earthly authorities have ultimate authority, but out of obedience to Christ as King of kings (Rom. 13:1, 14). Through these duties, God utilizes his representatives to be instruments of salvation and judgment to the world (1 Pet. 2:11; Matt. 5:16).

It is in this missional living in the world, where the Gospel is hated and those following the Christ are hated for His sake (John 15:18-19), that the imperative of church membership is clearly seen. The temptations of sin and the cares of the world pull at the heart of the Christian believer, and the remedy is the encouragement and staying hand of those brothers and sisters who strive along the same pilgrim path. Our united worship of God, our remembering the work of the Savior for us that was completed, our bearing with each other, is what “ignites our hearts” anew week by week when the burdens of the world would have otherwise “cooled our hearts to stone.”[19] The hope of Christian fellowship “revives our courage by the way”!

The duties of church membership, far from being extreme or unimportant, are in truth nothing less than the substance of our reasonable service to God. It is how we manifest the grace of God wrought in us; it is how we live properly amid like-minded believers and in the world hostile to the lordship of Christ. No high-quality recording or flawlessly edited video can replace interaction with people who know our needs and even our weaknesses and can apply the means of grace to us. Rather than striving to pursue Christlikeness apart from the church, we should relish in the truth that God has united us in Christ the Savior and seek out persistently the comfort and grace of Christian fellowship. We should delight in the ties that “bind our hearts in Christian love.”

[1] Two excellent resources on the duty of church membership can be found in John Angell James’ The Church Member’s Guide (reprint, Solid Ground Christian Books, 2003), and Earl Blackburn’s Jesus Loves the Church and So Should You (Solid Ground Christian Books, 2010). Both have been immensely helpful in the process of writing this article.

[2] Thomas Boston, Complete Works, Vol. 3 (Richard Owen Roberts, 1980), 612-613.

[3] Ignatius, Letter to the Ephesians, 9:2 in The Apostolic Fathers (ed. Michael W. Holmes, Baker, 2007), 191.

[4] Consequently, the Second London Confession (chapter 22, paragraph 1) declares: “The light of nature shows that there is a God who has dominion and sovereignty over all…He is therefore to be feared, loved, praised, invoked, trusted, and served by men with all their heart and soul and strength.” A Faith to Confess: The Baptist Confession of Faith of 1689 Rewritten in Modern English (Carey Publications, 2010), 50.

[5] Details concerning the rationale and content of public worship can be observed in chapter 22 of the Second London Confession (“Of Religious Worship and the Sabbath Day”); a helpful discussion of the public and private means of grace can be found in Blackburn’s Jesus Loves the Church, 89-100.

[6] The validity of the “regulative principle of worship” is relevant to mention at this point; God alone determines what is acceptable worship offered to Him. For sound resources on worship and the regulative principle specifically, see Thomas J. Nettles, Praise Is His Gracious Choice (Founders Press, 2021), and Ernie Reisinger and D. Matthew Allen, Worship: The Regulative Principle and the Biblical Principle of Accommodation, revised ed. (Founders Press, 2022).

[7] John L. Dagg, Manual of Theology (reprint, Gano Books, 1982), 241.

[8] Ibid., 243.

[9] Compare 1 Cor. 5:1-5, 12-13 with 2 Cor. 2:6-11.

[10] John Owen, Duties of Christian Fellowship (reprint, Banner of Truth, 2020), 21. This modernized version of his treatise, Eshcol: A Cluster of the Fruit of Canaan, can be read in its original form in the Works of John Owen, Vol. 13 (Banner of Truth, 1983), 51-87.

[11] James, Church Member’s Guide, 65.

[12] Ibid, 66.

[13] This can also be observed in Paul and John’s letters, specifically Rom. 12:10, Gal. 5:13, 1 Thess. 4:9, 2 Thess. 1:3; 1 John 3:11, 4:7, 12; 2 John 5.

[14] The Second London Confession (chapter 27, paragraph 2) observes: “Saints by profession are obligated to maintain a holy fellowship and communion in worshipping God and in performing spiritual services that promote their mutual edification…[and] aid each other in material things according to their various abilities and needs.” Confessing the Faith: The 1689 Baptist Confession for the 21st Century (Founders Press, 2013), 54.

[15] A helpful tool for the duties of church members toward each other is found in John Flavel’s A Two-Column Table of the Sin and Duties Attaching to Church Membership, in volume 6 of his Works (Banner of Truth, 1986), pgs. 586-89. Another helpful description is in James’ Church Member’s Guide, pgs 67-98.

[16] Commentary on Galatians 6:1, Calvin’s Commentaries, Vol. 21 (Baker Books, 1981), 173.

[17] From these verses the Second London Confession states: “Since [saints] are united to one another in love, they have communion in each other’s gifts and graces and are obligated to carry out these duties, both public and private, in an orderly way to promote their mutual good, both in the inner and outer aspects of their lives.” Confessing the Faith, 53-4.

[18] This is assuming, of course, that a church member carries no physical limitations that would prevent him from regular attendance.

[19] I first heard this illustration as a young man from Dr. Cary Kimbrell, currently Pastor of Bethlehem Baptist Church in Laurel, Mississippi, at a Regional Founders Conference in Shreveport, Louisiana in the early 2000s, and from it I have always been impressed with the necessity of church membership and attendance for soul prosperity.