c. General Ordinances
I found this particular section expanding as I did a bit of looking into the idea of ordinances. One thing that rather surprised me is the extensive list of divinely authorized institutions that Buck’s Theological Dictionary suggests pertain. We have the two most obvious items in baptism and Communion. But then he adds the matter of preaching and reading Scripture as ordinance, which is not one I would say is familiar as ordinance. But it does make sense, doesn’t it? After all, if faith comes by hearing, and our mission is to make disciples, then here is the commanded means. It gets us right back to the centrality of Scripture to the life of the Church, and lifts that point to even higher status, I should think. If indeed God has commanded this as the means, surely ours is to obey His command. Buck offers three verses to support his point, one being the obvious reference to Romans 10:15. He adds a reference to Paul’s discussion of God’s provision for our maturation in Ephesians 4:11-13, and particularly to that verse which sums up the reason for that provision: That “we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ.”Observe: Unity of faith and knowledge doesn’t come about by appeal to dreams and visions, but to the revealed word of that Son we are to know. If He has been so gracious as to make Himself known, and if He has been so generous as to supply is with men of sound and proven faith to declare to us not only the bare word of His revelation, but its meaning and application, surely we ought both to avail ourselves of that provision and do our utmost to support and participate in that provision. Then, too, there is the express command to preach, delivered specifically to the Apostles as they sat with Jesus at that last supper together, according to Mark’s accounting. “Go into all the world and preach the gospel to all creation” (Mk 16:15). Now, I’ll grant you that is in a somewhat debated portion of Mark’s gospel, but it is clearly echoed in Matthew 28:20, with its command to teach new disciples from all nations all that Jesus commanded.
This takes me to yet another ordinance that Buck finds applicable, that of hearing the Gospel. Now, it is interesting to me that this is taken as separate from reading. At first glance, this seems somewhat surprising, but I would take it as being of a piece with considering commentaries and not solely one’s own, potentially invalid understanding of the meaning. But more, it seems to me that if there is in fact an ordinance requiring preaching, then it must be equally incumbent upon us to listen to that preaching. If preaching is a means to unity of faith, then for us it must be equally necessary to be attentive to the preaching in order that we may in fact grow in unity and maturity.
From here, the list delves into matters that might strike us more as personal practice of faith: Public prayer, psalmody, fasting, and thanksgiving. It’s perhaps difficult to view these as ordinance, but are they not? If not in the strictest theological sense, then certainly they are ordinances insomuch as we have the clear command of God to pursue such things, to be defined by such things. Do they bear all three qualifications? We’ve settled the first already. We have the clear command of God. Is there a sensory element? Assuredly. Public prayer and psalmody have distinct appeal to the sense of hearing, and fasting will surely be felt. Thanksgiving, as well, insomuch as it is intended as a proclamative matter, would also appeal to the sense of hearing. What, then, of the sealing of promise? It might be difficult to find these things as sealing the Gospel to us. But they surely remind us of God’s promises. What else is that thanksgiving than a reminder of promise? What sustains the one who fasts, if not reminders of promise? Who will pray and worship God except he is keenly in mind of promise? To pray is folly if there is no assurance of answer. To sing songs of praise may have some value even absent any promise, but it is minimal.
All that being said, I should have to say that while any and all of these things can rightly be constituted divine law for the believer, and as such, ordered to be done by the believer, they do not quite rise to that fullest definition of ordinance. I should also have to say that if these things are commanded by God, and therefore, disobedience to the command is sin, then we are all of us still in great need of forgiveness, for we have sinned greatly. We may abide the prayers offered from the pulpit, and hopefully even find them cause for heartfelt agreement. But look at the prayer meeting in any church that has one, and consider what portion of the body is present, and reduce again for that portion that actively participates. It’s a remnant of a remnant in most congregations, if it exists at all. Or, look at fasting. Most churches barely mention the idea, and I would have to confess I’m not a huge fan of it myself. To be sure, there are other factions that make rather a big deal of it, and I incline to think, too big a deal, with more than a hint of Pharisaical tendency to it.
I am put in mind of that passage from Isaiah which was the basis for our sermon last week. “’Why have we fasted and Thou dost not see? Why have we humbled ourselves and Thou dost not notice?’ Behold on the day of your fast you find your desire, and drive hard all your workers. Behold, you fast for contention and strife and to strike with a wicked fist. You do not fast like you do today to make your voice heard on high. Is it a fast like this which I choose, a day for a man to humble himself? Is it for bowing one’s head like a read, and for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to the LORD? Is this not the fast which I choose, to loosen the bond of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and break every yoke? Is it not to divide your bread with the hungry, and bring the homeless poor into the house; when you see the naked, to cover him; and not to hide yourself from your own flesh?” (Isa 58:3-7).
Now, I don’t suppose you’ll find many in the church who fast with intent to create contention and strife. I rather doubt that there were any in Isaiah’s day who had that as driving, conscious motivation. There is, however, a superficiality. You fast to be noticed. You humble yourselves to be proud. You think that by your deeds you can make God bless, and that’s not how this works. God has blessed, and the calling is to use those blessings to further His agenda. Look again at the fast He chooses. Then look again at the dawn of Jesus’ ministry. Same message. Look to His warning as to sheep and goats, and you again find reflection of that fast which God chooses. In the end, it’s not really about self-depravation and humiliation. It’s about what it’s always been about: Loving God enough to love others more than yourself. It’s about holding loosely to the stuff of this life, accepting it with thankfulness and joy from the hand of our loving Father, but even so, remaining focused heavenward, where our true treasure lies. “Seek first His kingdom and His righteousness; and all these things shall be added to you” (Mt 6:33). This is the mindset, I dare say, of the fasting life. Or perhaps I read my own preferences into the command.
