Presbyterianism is technically a form of church government, but it has also become a catch-all phrase for Presbyterians who are Reformed in conviction and adhere to Westminster Standards in doctrinal standards. Which means, being a Presbyterian is a lifestyle. It is adhering to that particular church government, and it is living your life in the light of God’s glory in His sovereignty and works of providence. It’s having an orthodoxy that leads to orthopraxy. It’s a Calvinism that is lived out for the glory of God and the enjoyment of Him forever. Being a Presbyterian isn’t always just about a session and diaconate and presbytery and synod … it’s also about being Biblically Reformed in the style of the Westminster Standards in all of our life. 

I love being Presbyterian! In this day and age when it’s popular to loudly and boldly let other people know what you stand for, I’ll say it again for the people in the back row – I LOVE BEING PRESBYTERIAN! 
I am a later convert to being Presbyterian. I was first raised in a non-churched home where we eventually started going to a Southern Baptist church in my hometown of Sumter, SC. Because of the wonderful ministry of that church, I will always be grateful to the SBC for their emphasis on the Gospel, loving Jesus and His word. It was in college at Winthrop University that I got involved with Reformed University Fellowship, which led me to a local Presbyterian church. That was the beginning of the end for me! From that point, I have been immersed in all things Presbyterian, and, I will say again, I love being Presbyterian! 
A friend of mine, John, tells the story of his journey becoming a Presbyterian. He, like me (and maybe some of you as well), was raised in a Southern Baptist church. For college, he ended up at Columbia Bible College, now known as Columbia International University. Through different classes and professors, my friend was exposed to Reformed theology and Presbyterian ecclesiology. Somewhere along the way, John realized he was no longer a Southern Baptist, but had been “converted” to Reformed Presbyterianism! This shook him up, so he went to a trusted professor and friend to talk this through. They had a good discussion, and at the end of the conversation, this professor said to my friend, “John, if you’re going to be a Presbyterian, then be a good Presbyterian to the glory of God.” That bit of advice has stuck with me since my friend, John, shared that story with me. 
What does it mean to be a good Presbyterian to the glory of God? How can we winsomely (a favorite Reformed Presbyterian word!) love being Presbyterians? I offer a few categories to think through:
Biblical
We are good Presbyterians to the glory of God when our Presbyterianism is rooted in the Scriptures. We think of Acts 15 and the church leaders meeting together as a council to discuss a Biblical issue in order to advise and direct as a council. Much like how Presbyterian synods and assemblies and presbyteries operate now, we take from Acts 15. The church officers were chosen by the people – we see that in the story of Matthias in Acts 1. When talking about church officers, Paul would use the term “presbyteros” meaning “elder.” These were the men who were called by God and chosen by their congregations to spiritually lead that particular congregation. We also see in Paul’s letters that there were a plurality of elders in the church. There are other scriptures that we could go to that shows the Biblical precedent of Presbyterianism. All told, we are good Presbyterians to the glory of God when we are Presbyterians because that is what Scripture teaches for church government. 
Read More
Related Posts:

Jesus told us to seek first the Kingdom of God, and the rest would be added (Matthew 6:33). There are no exemptions to this. Even if life has you busy with your job, family, school, or other pressures, these things never exempt us from our duty (and pleasure) to seek God first. Instead of seeing these challenging providences as reasons to put ourselves first, we should view them as trials and tests God has given us to prove that the faith he has provided us has the power to overcome the world.

Matthew Henry once suggested we can sometimes neglect to obey God because we misinterpret trials and challenges as permission to shirk our responsibility when, instead, God allowed these hardships to test and exercise our courage and faith. Here is an example.
Imagine you are a pastor the Holy Spirit has called to preach the whole counsel of God. As you are expositing a book of scripture over several months, you come to a difficult passage that goes against the cultural zeitgeist. Not only does the culture not want you to speak the truth plainly, but some church elders also start to counsel you against it.
Your church and ministry have a large online following, and to preach these truths and post them in the usual outlets could lead to big tech taking away your platforms. This conflict with big tech could arise because this teaching of scripture violates their standards of conduct.
The church’s ministry is doing wonderful things, reaching hundreds of thousands of people. You begin to rationalize that it is better to bypass this passage or gloss over it because the benefits of doing so far outweigh the costs for your ministry.
Read More
Related Posts:

The dispensationalist’s insistence upon a return in the millennial age to the types and shadows associated with Old Testament prophetic expectation, amounts to a serious misreading of the course of redemptive history.  By arguing for a new commemorative order based upon Old Testament typology which is yet to begin in the millennial age, dispensationalists see the future millennium not as a consummation, but as a return to the past.

When Jesus declared, “I tell you, something greater than the temple is here,” (Matthew 12:6) and then told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the pre-messianic understanding of God’s temple must be reinterpreted in the light of Jesus’ messianic mission.
The temple occupies a significant place in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation. This witness points forward to the coming of Jesus. When Jesus connects his mission to this prophetic expectation, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality—not a future hope.
We begin with the Old Testament expectation regarding the temple in Jerusalem at the commencement of the era of “Second Temple” Judaism.  Isaiah (2:2-4) and (Micah 4:1-5), both speak of God’s future blessing upon Israel in the last days, depicting it as a time when God’s people will go up to the mountain of the Lord, to the rebuilt and reconsecrated temple, where God’s people will once again renew themselves in the ways of the Lord.
In Isaiah 56, the prophet speaks of those who hold fast to God’s covenant (v. 4), and who love the name of the Lord and keep his Sabbaths (vv. 6-8).  They will be brought to the holy mountain and house of the Lord, which is the temple and the house of prayer for all the nations (v. 7).  A similar vision is given in Isaiah 66:20-21.  Isaiah speaks of how the Israelites will bring their grain offerings to God’s temple, as God renews the priesthood (vv. 20-21).  In Zechariah’s prophetic vision, we are told that one day the sacrifices of Israel will once again be offered and will be acceptable to God (Zechariah 14:16-19).
With such prophetic expectation in the minds of virtually every Jew living in first century Palestine, it is no wonder that Jesus’ declaration of God’s coming judgment upon the magnificent temple as rebuilt by Herod came as both a shock and an offense. “Truly, I say to you, there will not be left here one stone upon another that will not be thrown down” (Matthew 24:2).  How dare this man say that the prophetic expectation of a glorious temple is fulfilled in his own person.  Jesus challenged this misguided expectation, by declaring “destroy this temple, and in three days I will raise it up” (John 2:19). It was not until after Jesus had died and was raised from the dead, that the meaning of these words became clear; when Jesus spoke of the destruction of the temple, he was speaking of his own body (John 2:22).  This self-identification is what he meant when he said that one greater than the temple is here!
Furthermore, there is the Old Testament prophecy of a new and glorious temple, found in Ezekiel 40-48.  Ezekiel envisions a future time for God’s people in which the temple will be rebuilt, the priesthood will be re-established, true sacrifices will once again be offered and the river of life will flow forth from the temple.  How we interpret this prophecy will have a significant bearing on the question of whether or not we believe that there will be a future millennial age upon the earth.
Our dispensational friends believe that this prophecy will find a literal fulfillment in the millennial age.  According to the dispensational stalwart J. Dwight Pentecost,

“The glorious vision of Ezekiel reveals that it is impossible to locate its fulfillment in any past temple or system which Israel has known, but it must await a future fulfillment after the second advent of Christ when the millennium is instituted.  The sacrificial system is not a reinstituted Judaism, but the establishment of a new order that has its purpose the remembrance of the work of Christ on which all salvation rests.  The literal fulfillment of Ezekiel’s prophecy will be the means of God’s glorification and man’s blessing in the millennium.” [1]

Read More