Michael Horton, in an interview, says about seeking God for something other than himself that:
This has turned God into a tool we can use rather than the object of our faith and worship.
The idea that there is anything we can bring to God or that we go to him to see what we can get is to seek a christ foreign to the Gospel. It is true that we must go to God to be served and this is reflected in several Scriptures, but beginning with John in the title, I will stay there and take a look at the supper the night before the Lord’s betrayal to begin this review of the interview.
Of the Gospels this is the only one that does not contain the supper, per se. Instead, it focuses on one aspect of the communion. Namely, that it is Christ’s supper, and it is there that he washes the feet of his saints. Why that focus? Jesus reprimands Peter in the scene, saying that if this was not done, Peter would have no part in him. It is primary that in the context of the communion of the saints we sit and be served by the Lord. It is true, that he has commissioned some sent ones to do the washing for him, and it is true of the believer, as Jesus tells Peter, that they have been sanctified by the Word of the Lord. Yet, it is required that we allow him to perfect that work through the ministry of Christ’s Word by the Spirit at the gathering of believers where we break the bread the Lord gives.
An interesting thing as a side note is the English term Lord. It comes from an OE term that means the keeper/giver of the bread. It was as close as one might get to the providential meaning of kyrios. The lord of the land had sovereignty in the disposition of all material and subjects of his land. Though all the subjects worked, the substance of their labor and theirselves belonged to the one who provided for the preservation of life.
In view of this concept, there is nothing which we can bring to the Lord, nor anything we can demand from him. On the contrary, all that we have we have by his grace, and though we serve at his beckon call, it is his serving us that provides for us life and freedom from fear.
Yes God serves us, so this attitude should be in us also, but no one should think that God owes anyone for what they have done. Instead, we have God who is the provider of everything and we stand naked before him, depraved and cast down in need of mercy which he amply provides to all who call upon his name with a beggers hand extended.
Horton explains:
There are a lot of well-meaning folks who say—and they’re speaking against the consumer-driven worship service—that worship is about what we do for God; we’re serving Him; we’re the ones worshiping. And I want to say to them: It’s not that we’re consumers, but we’re not worker bees either. It’s better than that. It’s better than we could have ever imagined. The God of all the universe—who looks after the movement of the planets—became flesh for us, not to be served, but to serve, and to give His life as a ransom for many.
To join in, then, is about what God is doing, through his church and her people, not what they are doing. It is during this meal that God humbles himself, takes on the towel and becomes the servant, washing the feet of his bride. Remember the supper. What a strange event. Normally, the host would wash the feed of the guests before the meal. But in this case it is in the midst of the meal that the sanctification that makes ready for the meal is done. Or as Christ had told Peter, he was already clean by the Word, now all that is necessary is the upkeep.
This takes us to a paradigm that is is not much discussed. We acknowledge the monergistic work of God in regeneration, and now, we see that it is Christ that accomplishes sanctification, also. It is interesting isn’t it, that Christ doesn’t in this case leave man out of that work. Instead, he commands his servants to be active in doing this, one for the other. So, in the work of sanctification we first see that man is passive, but is active also, after the work of the Lord. For at the Lord’s correction to Peter’s resistance, Peter submits.
We also have in view here that not all who recieve the outward washings are cleaned by it, for Judas was there. It was Judas’ inward uncleanness that made of no effect the outward element. Thus, no religious activity can sanctify the heart that is not already regenerated. No Arminian scheme, no Roman Catholic sacrifice, is efficient to sanctify from the outward in. No man can receive except that it is given him from heaven. Unless a man is born again, John reminds us earlier, there is no entrance into the kingdom, and except that Christ does this, He tells Peter, a man has no part in him. Yes, it is Christ’s work alone, beginning to end, and only if God gives first the renewal of heart will the outward be effectual.
Michael Horton nails the purpose of the Great Commission with:
There’s a distinction that I think is so important for us to make between the Church as the people of God, and church as a place where people come. In other words, if this feeding is going on—this serving of the Lord’s, then [the people] will become robust witnesses who go out into the world.
The Great Commission and caring for the physical and spiritual welfare of the saints—that’s all that the Church is commissioned by Christ to do.
That, not evangelism, is what making a disciple means. Yes, evangelism happens, in fact it is a primary duty of the Elders and secondarily a purpose given to all who are in the world but not of it.
Horton has previously said that not all are in “the ministry.” Few out of the multitude are called to serve the Lord’s table. But he is clear, all are to be served from it and by that they become robust witnesses as lovers of the brethren.
It is by this that we proclaim faithfully the one who has told us all that we have ever done and yet he has the words of life for us. What a wonderful message, that there is a table where there is no condemnation for those who are in Him, irrespective of what they have done. And who would not invite others to come and see, not what we have to do, but what he is doing? He is the Lord of the manor. Where else is there to go but to the table to be served? It is by this that the world sees that we have love for one another. That is the true witness, not that we are some how better than the world. To the contrary, we come to the table naked, bereft of any offering, sinners in need of cleansing from the sin in our lives. We offer ourselves to God who knows what is in man and to that knowledge in the hands of a Holy and Righteous Judge, we can only admit that we need mercy. It is that which the world so desperately needs to see. That it is not for our sake that he has come down to serve, for there is nothing worthy in us that should bring him down, but out of his compassion he condescends to serve those who deserve only to be put to death.
Let’s remember the words of the Psalmist:
I will tell of your name to my brothers; in the midst of the congregation I will praise you:
You who fear the Lord, praise him!
All you offspring of Jacob, glorify him,
and stand in awe of him, all you offspring of Israel!
For he has not despised or abhorred the affliction of the afflicted,
and he has not hidden his face from him, but has heard, when he cried to him.
From you comes my praise in the great congregation; my vows I will perform before those who fear him.
The afflicted shall eat and be satisfied;
those who seek him shall praise the Lord!
May your hearts live forever!
