Written by R. Scott Clark |
Wednesday, May 18, 2022
Presbyteries, as an institution of the covenant of grace, do well to remember the limits of their competence and authority and to remember the Christian liberty of their members to disagree with the cultural, poltical, social, and economic opinions of her ministers and ruling elders.

According to the PCA’s denominational magazine, By Faith, the Potomac Presbytery (PCA), on March 19, approved an overture that makes what Presbyterians call “in thesi” statements (which the Dutch Reformed call doctrinal deliverances) against political violence. It is as “Overture 26.” It articulates 17 reasons why the PCA should go on record as officially, as a denomination, opposing political violence. Among them:

The PCA has spoken to other “pressing moral issues” e.g., abortion
The civil magistrate is ordained to keep order
Peacemakers are blessed, Christians are called to do good and to live in peace with all
WLC 135 interprets the sixth commandment to require gentleness etc.
Christ’s kingdom is spiritual in nature
There is an increase in political violence in the USA
Christian symbols have been involved in some of that violence
Some members of the PCA serve in the military and police forces and are called to keep the peace
The 49th PCA General Assembly has spoken to these issues

Therefore:
Be it further resolved, that the 49th General Assembly of the Presbyterian Church in America condemn political violence and intimidation in unlawful expressions, especially that which is illicitly done in the name of Christ; and
Be it further resolved, that the Moderator of the 49th General Assembly of the Presbyterian Church in America appoint a commissioner to pray for peace in our nation and that the Church of Jesus Christ would be instruments of that peace; and
Be it finally resolved, that the 49th General Assembly of the Presbyterian Church in America encourage her members to “seek peace and pursue it” in the public square (Psalm 34:14); to “be subject to the governing authorities” (Romans 13:1); and to pray for peace and for “all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.” (I Timothy 2:2).
Analysis and Response
Ecclesiastical actions like this one raise a serious question about the nature, vocation, and mission of the visible, institutional church: Has Jesus Christ, as the only head of the church, authorized his church to make such statements? The traditional Reformed view and the official view of the PCA is articulated in Westminster Confession of Faith 31.4
Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.
Overture 26 cites this section of chapter 31 and applies it generally to the spirituality nature of the Kingdom of God and it is certainly true that the Kingdom is essentially spiritual. Our Lord Jesus said this in John 18:36, “Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (ESV). There Jesus explicitly repudiated the use of violence to advance the interests of his kingdom.
The overture, however, does not directly address the specific intent of WCF 31.4 nor does it address the limitations placed on the visible church in this section. The Potomac Presbytery is an ecclesiastical assembly and thus falls under the rubric “synods and councils.” According to the confession, what sort of business is the church, as an institution, authorized to address? The divines answered this question: “nothing but that which is ecclesiastical.” It is not immediately obvious how political violence is an “ecclesiastical” matter. Further, because the divines knew how often the visible church has been tempted to inject herself into what are essentially secular and civil matters, they specifically prohibited the church, as an institution, from meddling “in civil affairs which concern the commonwealth.” The divines used the word “intermeddling.” Overture 26 does not answer the obvious question here: how is it that, in Overture 26, Potomac Presbytery is not “intermeddling” in the affairs of the commonwealth? Political violence is manifestly a civil affair that concerns the commonwealth. Muslims, Jews, and pagans have as much interest in opposing political violence as does the Potomac Presbytery. Thus, it is not evident what special interest the presbytery has here or what special expertise the presbytery brings to this question.
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In Luke 13, Jesus responds to two recent tragedies with a sobering and eternal warning that we all need to heed carefully lest we stumble upon the Rock of offense (1 Pet 2:8). In the first instance, Pilate, no friend of the Jews, mingled the blood of some Galileans with their sacrifices (v. 1). Even though Luke does not explicitly identify who these Galileans were, based on Pilate’s disdain for Judaism and the involvement of “sacrifices,” it is reasonable to think that they were Jews worshipping at the temple. Moreover, it is likely that it happened around Passover since that was the only festival when the laity could slaughter their own animals. To the disappointment of the crowd, likely composed of Jews, Jesus’ reaction to the tragic event is unsympathetic at best and at worst callous. Surprisingly, He does not applaud them as martyrs or unsuspecting heroes. Furthermore, Jesus does not address the political, social, or national issue, but turns the sensation of the event to a call for repentance. To Jesus, what is supremely significant about this sudden loss of lives, regardless of the cause, is that it serves as a wakeup call to the living of the coming judgment and eternal death to all unrepentant sinners.
Then in v. 4, Jesus recounts another recent event where 18 were suddenly killed in an accident. Based on the Jewish historian Josephus (Jewish War 5.145), the 18 victims were likely Jews in Jerusalem. In like manner, Jesus expresses little compassion about this tragedy but reiterates the warning pronounced earlier, “repent or perish!” His response (v. 5) is identical to the first except the word “likewise” (Greek hōsautōs rather than homoios) which is slightly stronger in force and suggests by the repetition a more emphatic call to respond (BAGD 899). Jesus deliberately uses the passions that surround these tragic deaths to warn them about the need for repentance. In so doing, Jesus highlights how tragedy exposes the fragility and unpredictability of life and thus the eternal significance of being right with God. Therefore, no matter how protected or sheltered one’s life may appear to be (clearly not as much as we assumed before COVID-19), death shows no favoritism. Whether we are prepared for it or not, there is an appointed time for everyone to die and face judgment (Heb 9:27).
In both of these instances, what Jesus focuses on is not the occasion, circumstances, or timing of a person’s death, but the inevitability of eternal death for all those who do not repent. In other words, there is a far greater calamity that awaits those who do not repent and trust in Christ than any untimely, sudden death that one could suffer in this life. The Greek word for “perish” (vv. 3 and 5), apollymai, generally means to destroy, to ruin, to die, but here Jesus uses it with the force of eternal destruction (as in the case of Matt 10:28, “And do not fear those who kill the body but cannot kill the soul. Rather fear Him who can destroy both soul and body in hell.” Compare also 1 Cor 1:18, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” “Perishing” is antithetically parallel to “being saved” which clearly has an eternal significance.). The death that Jesus warns about is the wages of sin which the soul must pay for eternity. Jesus believes that repentance is so essential in this life that He accentuates these two tragic events to warn His hearers about it. For those who did not have an eternal perspective on life, Jesus’ word would have appeared cold and uncaring.
An important note to make at this point is that repentance is not merely a one-time act that happens at conversion but a way of life. Even though believers are justified by faith in Christ, they continually war against indwelling sin in this life (Rom 7:13-25). Therefore, as disciples of Christ, the call for persistent repentance is a must (Luke 9:23). In writing to a group of churches, John declares in 1 Jn 1:8, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Moreover in Rev 2:1-7, Jesus confronts the church in Ephesus for abandoning their “first love”—their fundamental love for Christ and for one another. Consequently, Jesus declares to them, “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” In the same way, we must continue to repent of our sins lest our hearts become dull and hardened (Mt 13:15) and fall short of finishing the race (2 Tim 4:7-8).
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Mary models the right posture towards God with her willingness to trust him because he is good and his word is true. While she had significant questions, she did not allow them to keep her from receiving what God had said. This was an overwhelming day for Mary. Indeed, this faithful monotheist worshiper of Yahweh had to allow God’s Word to stretch her faith beyond what she had already understood from his Word. 

Christmas provides numerous opportunities to learn more about God and his great plan of salvation. First, we can consider Christ’s unique birth as shepherds come to bear witness and the angels sing his praise (Luke 2:20). Second, we can understand more of who Jesus is by tracing the many promises God has made throughout Scripture and how they are all fulfilled in Christ. Often, the connections to Christ are called “scarlet threads” because God’s promises run throughout Scripture and intertwine with one another to be fulfilled in Jesus Christ. Still more, we learn doctrinal truths at Christmas too. One of the most important revelations at Christmas is the fact that the one God is Father, Son, and Holy Spirit.
Wonderfully, Christmas calls the church to look back and see the Triune nature of God vaguely revealed in the Old Testament, but this more intimate and personal knowledge of him is not manifested until the Word becomes flesh; the only begotten Son comes from the Father’s bosom to unite with humanity.
Coming Into View
The first full revelation of God as Father, Son, and Spirit is given to the young virgin Mary who receives this fuller knowledge of his nature by faith (Luke 1:26–38). It is amazing how much Mary was expected to process at this revelation. Consider three things.
First, the angel declares to Mary that she will conceive and have a son as a virgin, a word that harkens back to Isaiah 7:14. Second, the promised child is declared to be great and the Son of the Most High, language that combines 2 Samuel 7:14 and Psalm 2. Third, the Son will be given the throne of David and will reign forever, also a reference to the promise God made to David in 2 Samuel 7:14 that God would be like a father to the forever king and that the forever king will be like a son to him.
These three declarations to Mary help us appreciate God’s progressive revelation as the promised son and king is now known as the Son of God. The Son of the Most High would add to himself humanity so that he could be the forever king promised in 2 Samuel.
But How Much Did Mary Know?
It is not clear how much Mary understood this revelation into the nature of God, nor how her commitment to worshiping one God was being reshaped. However, it is clear that she received it by faith while seeking more understanding. With faith, she protests, “How will this be, since I am a virgin?” (Luke 1:34). In comparison to her uncle Zechariah’s request for confirmation when he was told that in his old age he would have a son (Luke 1:18), Mary’s response is of a different type. While Zechariah was rebuked and made mute for his question that revealed doubt, Mary does not ask for proof. Rather, she asks an honest and important question.
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