Book Review: ‘I Will Build My Church’
Perhaps the most helpful part of this book, dare I say the most entertaining, is the section called “The Parable of the City Park.” This is a fantastic little story meant to drive home the Biblical teaching of infant baptism, and it does the job. This little story is well worth the read. Soon after reading it I read it to my family. In fact, this is a good example of how ministers might well communicate complex truths using simple methods without fear of distorting the truth.
Jonathan Gibson has gifted the church a wonderful book titled, I will build My Church: Selected Writings on Church Polity, Baptism, and the Sabbath, published by Westminster Seminary Press (2021). I say that Gibson has gifted the church, but he is the editor and not the author. Who is the author? In the foreword, Sinclair Ferguson reminds us that the author was a man little known to church history. His name is Thomas Witherow. Gibson has brought the three best known works of Witherow into one volume. Here we find a work on church polity (The Apostolic Church), baptism (Scriptural Baptism) and the Lord’s Day (The Sabbath). He introduces all three with a brief but informative biography, which leans heavily on Witherow’s autobiography.
A Prince of Irish Presbyterianism: The Life & Work of Thomas Witherow
The brief biography of Witherow is about 66 pages in length and every one of them is interesting. Packed into these pages we find Witherow’s work as a pastor and the transition to his work as a professor. However, ironies abound in this little account. For example, Witherow loved to preach but found the expectation of pastoral visitation tiresome. He once said, “My people were not satisfied expect I paid three hundred and fifty visits in the year and preached twice every Sabbath.” He even said, “There is nothing in regard to which the Presbyterian people seem to me so thoughtless and unreasonable as in the matter of pastoral visitation.” However, it was a man by the name of Henry Cooke, Witherow’s pastor while in his theological studies, who convinced him of Presbyterianism. Yet, later when Witherow was seeking to become a professor at Magee College, Henry Cooke participated in some political maneuvering that would aid his son-in-law, Josiah L Porter, in landing the post instead of Witherow. However, much later in life Witherow would be asked to deliver a lecture named after Cooke! He gladly offered it.
It is also remarkable to read about the sad providences that characterized Witherow’s life. Witherow’s grandfather died the day he preached his first sermon. What is more, Witherow preached the day he lost his five-year-old son, Hugh, named after his father. Grief was only compounded when Thomas and his wife Catherine experienced yet another death of a son. He too was named Hugh after his brother and grandfather. However, the biography contains many other interesting elements. Witherow did transition to the life of a professor, he witnessed the Ulster Revival of 1859 and he even served on the local committee that oversaw food rations during the Great Famine of 1845-49. The biography is only one of the book’s delights.
The Apostolic Church
The second section of the book is titled the Presbyterian Distinctives of Thomas Witherow, which is made up of a collection of three short books from his pen. The first is The Apostolic Church, which was published in 1855 though the imprint says 1856. The book is simple and straightforward. However, its simplicity should not lull the reader into thinking that it is not worth his time. This book is a witty polemic which had, according to W. T. Latimer, a contemporary professor in Belfast, “the effect of rendering members of our church better Christians and more consistent Presbyterians.”
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The Ten Words | Exodus 20:1-21
Under the covenant that Jesus inaugurated by the sacrifice of Himself, our Lord has removed the curse and burden of the law from us. We rest in His obedience rather than our own. Furthermore, He has given to us the Spirit of life that produces His fruit within us, fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, which are characteristics that naturally fulfill the law. Again, as Jesus said, the law has not been abolished; it has been fulfilled.
Diving back into Exodus for the third and final time, we begin with the Ten Commandments. Together with the Apostles’ Creed and the Lord’s Prayer, this passage has a long history of being used to disciple and catechize new believers into the faith. Indeed, the great Reformer Martin Luther said, “Although I’m indeed an old doctor, I never move on from the childish doctrine of the Ten Commandments and the Apostles’ Creed and the Lord’s Prayer. I still daily learn and pray them with my little Hans and my little Lena.”
With much to cover as we attempt to tackle the back half of Exodus this year, you will not find an exposition of each of the Ten Commandments in this sermon. I did such a series back in 2019 (where I also preached through the Apostles’ Creed and Lord’s Prayer). Instead, because the Ten Commandments are a summary of God’s law, we will discuss the purpose of the law for us today as Christians.
A Recap of Exodus 1-19
Before beginning our study through the second half of Exodus, let us take a quick moment to recap the previous nineteen chapters. Although Genesis ended with Joseph’s family settling into the very best of Egypt’s land, Exodus opens by telling us that a new Pharaoh enslaved the people of Israel, and after four hundred years in Egypt, the LORD raised up and sent Moses to the king of Egypt. While this story is quite familiar to most of us, let us take care that we remember it according to what the Bible actually says. The Israelites cried out to God to be delivered from their slavery but never to be taken out of Egypt. Since we know that many worshiped the Egyptian gods, it should not surprise us that they did not actually want to leave Egypt; they just wanted to be freed from their slavery.
Yahweh, however, told Moses from the beginning that He was bringing them completely out of Egypt and into the land that He promised to their ancestors. Even though the LORD always had the intention of bringing the Israelites out of Egypt entirely, He commanded Moses to only request their temporary journey into the wilderness to sacrifice and hold a feast to God. This continued with each of Moses’ speeches to Pharaoh throughout the outpouring of the plagues. His message to Pharaoh is almost always: “Thus says the LORD, ‘Let my people go, that they may serve me’” (Exodus 8:1). He never demands of Pharaoh the permanent exodus of Israel, even though that is exactly what God promised to do. The LORD purposely kept the demand for Pharaoh’s obedience low so that Israel’s exodus would be all the more glorious whenever God used the hard-hearted Pharaoh to accomplish it. And that is precisely what Yahweh did, bringing them out of Egypt as conquerors and drowning Pharaoh and his chariots in the sea.
In chapters 16-18, the LORD brought Israel through the wilderness, testing them along the way. Although we saw the first signs of trouble with this exodus generation as they grumbled and complained, God continued to work His wonders, giving them water from a rock and the bread of angels to eat.
Finally, in chapter 19, Yahweh brought Israel to Sinai (also called Horeb), and before He commanded them to prepare for His descent upon the mountain in glory, which is where the chapter concluded, He gave to them the very heart of the Old Testament. In order to properly understand the Ten Commandments and all of God’s law, we must keep these words in mind:
Thus you shall say to the house of Jacob, and tell the people of Israel: ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.
EXODUS 19:3–6
That is the heart of the God’s covenant with Israel. God rescued the Israelites from slavery in order to make them His treasured possession, a kingdom of priest, and a holy nation. They were saved by God so that they could then live as God’s people. But they were also rescued to become a kingdom of priests. Priests, after all, were called to stand as mediators between God and men. The LORD did not lay claim upon the nation of Israel alone but rather the entire earth, and Israel was to be His nation of priests, mediating between Yahweh and all the other nations. Indeed, He chose Israel as a holy nation in order to also make them “a light for the nations, that my salvation may reach to the end of the earth” (Isaiah 49:6).
A Summary of the Law
After declaring His purpose for their deliverance from that very mountain and after three days of consecrating themselves, God now gives to His people the Ten Commandments. Although the LORD gave many more laws and commands to the Israelites, which we will study in the coming weeks, these ten were especially significant, which is testified by God speaking them directly to the people rather than through Moses and by their being etched into stone and kept in the Ark. They received this special treatment because the Ten Commandments serve as a succinct summary of God’s expectations for His people. In many ways, the remainder of the laws served to provide specific application and explanation to these ten.
Notice then how they begin:
And God spoke all these words, saying, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.
Of all the wondrous things that we could consider within those first three verses, we should certainly note the pronoun being used. The LORD uses the second person singular, you. The original audience was Israel, God’s people, who were standing around Mount Sinai hearing God speaking to them from the smoke and fire and lightening. Yet in the midst of this great congregation, God spoke directly to each Israelite. The laws were given to the whole nation, but each person bore the responsibility for obeying them.
Yet God did not solely speak to those ancient Israelites. He etched these words into stone to symbolize their permanence and inspired Moses to write them into a book called Exodus. He even repeated them in Deuteronomy. Indeed, God speaks these words to all His people throughout history. They are still very much rules for governing life in the community of God’s people, yet the responsibility of obedience does not fall upon the collective unit but rather each person. If you have ever desired for God to speak a direct message to you, hear now what God says, “You shall have no other gods before me.”
Indeed, whenever we speak about God’s law and about how He expects His people to act, we can turn to the Ten Commandments because they served as a sort of constitution for what life among the community of God’s holy nation was meant to be. The beauty of this vision only requires a moment’s imagination to grasp. Who would not want to live in a community where people served the LORD with all their heart, soul, and might, where they exalted His name instead of their own, where they worked hard for six days but rested in God and one another on the seventh day, where parents and the family unit were held in honor, where life was sacred, where spouses were always faithful in both body and heart, where falsehood was unthinkable, and where everyone rejoiced in the possessions of others as much as they would their own? Such a place would rightly be called heavenly. Indeed, obedience to the Ten Commandments is heavenly because in heaven all submit perfectly to God’s will. On the other hand, the breaking of these laws both leads to hell itself and to a hellish existence here. Sin, after all, is lawlessness, and a lawless society is a dystopic society.
Through obeying God’s law, Israel was meant to display a savor and aroma of heaven to the rest of the nations on earth. The Old Testament narratives, however, is filled with accounts of the Israelites falling into disobedience, of their constant failures to measure up to God’s standard. Indeed, the New Testament writers confirm that such obedience is utterly impossible. No one can fulfill the Ten Commandments perfectly, constantly, and genuinely. As Moses, the giver of the law, died before entering the Promised Land, so too will all perish who attempt to enter eternal life through their own obedience.
What then is the purpose of the Ten Commandments today? Do they serve no other purpose other than to heap condemnation upon our heads as we continue to disobey them? Question 15 of the New City Catechism is of great help here:
Q. Since no one can keep the law, what is its purpose?
A. That we may know the holy nature and will of God, and the sinful nature and disobedience of our hearts; and thus our need of a Savior. The law also teaches and exhorts us to live a life worthy of our Savior.
In the catechism’s answer, we are given three purposes that the law of God serves. First, that we may know the holy nature and will of God. This means that the law has a purpose in teaching us about God. Particularly, it reveals two aspects of God: His nature and His will.
The law reveals God’s nature because His law is a reflection of Himself as the Lawgiver. This is why when preaching through the Ten Commandments I aimed to show how each displayed an attribute of God. For example, the First Commandment’s decree of exclusive worship reflects God’s holiness, that there is none like Him.
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The God Who Saves: The Order of Salvation
One year that group included Theseus. In the Greek myth, King Minos’ love-struck daughter slips him a ball of magic string as he enters the maze. The string unravels in front of him, leading him to where he can slay the monster before guiding him safely out again.
Our world can sometimes feel like a maze of side streets in enemy territory. Or the Labyrinth, with monsters lurking in shadowy corners, ready to pounce as we pass. As Jesus promised, “In this world you will have trouble” (John 16:33 NIV).
In fact, sometimes the abuse, the death of a child, the cancer, the debt, the state of the marriage, the loneliness, the depression, can make us wonder if Theseus had it easy with just a Minotaur.
And so we do our best. Side-streets, labyrinth—pick your analogy—but we try to navigate a world in which we may be ambushed at any turn, whether by our own self-destructive sin, the sin of others against us, Satan and his malevolent demons, or the tragedy-triggering fallenness of creation in general.
Of course, this portrayal of life isn’t the full picture. Life can be full of laughter and happiness. In fact, for the person whose identity is in Christ, there is deep confidence and joy available in all circumstances. “I have learned in whatever situation I am to be content” said the Apostle Paul (Phil. 4:11).
But as a pastor, I look out over my congregation each Sunday and am reminded of the myriads of suffering and trouble that are part of the human condition. Joy and tears are not mutually exclusive. (Younger readers, if in doubt give it a few more years. You’ll see what I mean.)
So what is to be our roadmap through the side streets, the string to guide us through the labyrinth, our source of direction in life?
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In Praise of the Boring, Uncool Church
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