The Church

The doctrine of the church runs through all of Scripture and touches every part of the Christian life. The church is not an afterthought or a mere human institution; it is the people whom Christ has purchased, the body united to him as its head, and the household in which the gospel is believed, lived, and proclaimed. Classic Reformed and Puritan authors return to this theme again and again because the church is where God's saving purposes become visible in the world. Charles Spurgeon, Jonathan Edwards, and Matthew Henry, though writing in different centuries and contexts, share a common conviction that the church is both a glorious reality and a frail company of sinners. They insist that the church's life depends entirely on grace, that its members are bound together in Christ, and that its unity, ministry, and future hope are all shaped by the gospel.

The church as the body and bride of Christ

The deepest identity of the church is found in its union with Christ. Edwards makes this point by appealing to Christ's own imagery. Our Saviour compares his mystical body, that is his church, to a vine, which his Father, whom he compares to a husbandman, hath planted; John xv. 1 I am the true vine, and my Father is the husbandman Jonathan Edwards, “Justification by Faith Alone” The vine and the branches, he argues, are not merely a picture of moral influence but of a real, vital union between Christ and all true Christians. This union is so close that Christ identifies with his people in their sufferings and in the treatment they receive from the world. Hence the apostle, speaking of his sufferings, says, Col. i.24. “Who now rejoice in my suffering for you, and fill up that which is behind of the afflictions of Christ in my flesh.” To the same purpose is Matt. xxv. 35, &c. I was an hungred, naked, sick, and in prison, &c Jonathan Edwards, “Justification by Faith Alone” What is done to believers is spoken of as done to Christ himself, because they are members of his body.

Henry develops the same idea from the language of Romans 12. All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit Matthew Henry, “Exposition of the Old and New Testaments” All believers form one body in Christ, united to him as their common head and animated by one Spirit. This means that no individual believer is the whole body. We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members Matthew Henry, “Exposition of the Old and New Testaments” Each one is only a member, and therefore no one should think too highly of himself. The body imagery also teaches that different members have different offices and callings. All the members have not the same office (v. 4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, &c. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work Matthew Henry, “Exposition of the Old and New Testaments” Believers must not intrude into one another's work, because each member has its place and office for the good of the whole body and of every other member (Romans 12:5). Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, v. 5 Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon presses this union forward into its heavenly consummation. In heaven, he says, believers will have such perfect union and fellowship that private distinctions, ranks, and honors will be lost. I believe that our union with each other will be so great that distinctions will be utterly lost, and that we shall all have such a joint communion and interest and fellowship, that there will be no such thing as private possession, private ranks and private honors. We shall there, to the fullest extent, be one in Christ Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” The church on earth is already one body, but its unity will be fully displayed when every earthly division is swallowed up in the fellowship of the redeemed.

The visible church and its privileges

The authors carefully distinguish between the invisible church of true believers and the visible church as it appears in the world. Henry is especially clear on this point. He explains that physical descent from Abraham or membership in the nation of Israel does not automatically make someone a true child of God or a recipient of saving covenant benefits (Romans 9:6–7). Many that descended from the loins of Abraham and Jacob, and were of that people who were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel that are so in name and profession Matthew Henry, “Exposition of the Old and New Testaments” Saving grace is not inherited through physical lineage, nor are saving benefits automatically attached to external church privileges (Romans 9:7). Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope Matthew Henry, “Exposition of the Old and New Testaments”

Yet Henry also insists that visible church membership carries real privileges. Using the olive tree imagery of Romans 11, he argues that being grafted into the good olive tree means partaking of its root and fatness, which here refers to visible church membership and its privileges, not only to saving union with Christ (Romans 11:17). Those that are grafted into the good olive-tree partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are by a lively faith grafted into Christ partake of him as the branches of the root—receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, autois—among those that continued, or in the room of those that were broken off Matthew Henry, “Exposition of the Old and New Testaments” The olive tree represents the visible church, and Abraham is its root of administration, being the first with whom the covenant was solemnly made (Romans 11:17). The olive-tree is the visible church (called so Jer. xi. 16); the root of this tree was Abraham, not the root of communication, so Christ only is the root, but the root of administration, he being the first with whom the covenant was so solemnly made Matthew Henry, “Exposition of the Old and New Testaments” Believing Gentiles share in the same covenant privileges as the Jews, including special protection, the oracles of God, means of salvation, a standing ministry, instituted ordinances, and visible church membership for their infant seed (Romans 11:17). Now the believing Gentiles partake of this root: he also is ason of Abraham (Luke xix. 9), the blessing of Abraham comes upon the Gentiles (Gal. iii. 14), the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and, among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon sounds a necessary warning about the visible church. Many who appear to be God's people, including some religious teachers, have not truly believed in Christ. But alas, alas! Among those who appear to be the children of the Kingdom, brought up in the worship of God, there are some, yes, many, who have not believed on Christ and, saddest of all, even among those who are the teachers of others in the things of God, there are some that have not savingly believed Charles Spurgeon, sermon “God Justified, Though Man Believes Not” People may be preachers or church members and participate in outward religious service, yet still not savingly know the gospel. Do you suppose it is very different, now? Alas, my Friends, we may be preachers, and yet not preach the Gospel of Christ! We may be members of the Church and yet not savingly know the Gospel. We may go in and out of the House of God—and seem to take part in its holy service, and yet, all the while, we may be strangers and foreigners in the Presence of the Most High Charles Spurgeon, sermon “God Justified, Though Man Believes Not” The visible church is a mixed company, and outward profession is not the same as inward regeneration. Henry makes the same point when he says that true Christianity and true baptism are inward realities of the heart and spirit, not merely outward profession or external washing (Romans 2:28–29). This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God Matthew Henry, “Exposition of the Old and New Testaments”

The church's unity across Jew and Gentile

One of the great themes of Romans is the union of Jews and Gentiles in one church. Henry explains that the use of both the Syriac 'Abba' and Greek 'Father' shows that adoption is common to Jews and Gentiles alike (Romans 8:15). It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew Matthew Henry, “Exposition of the Old and New Testaments” Christ has received both Jews and Gentiles, making them one in himself, so they should agree with one another (Romans 15:8–12). Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph. ii. 14-16. Now it is a rule, Quæ conveniunt in aliquo tertio, inter se conveniunt—Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves Matthew Henry, “Exposition of the Old and New Testaments” The Old Testament foretold that the Gentiles would rejoice together with God's people, sharing in both the sufferings and the joys of the church (Romans 15:10). That the Gentiles should rejoice with his people, v. 10. This is quoted from that song of Moses, Deut. xxxii. 43. Observe, Those who were incorporated among his people are said to rejoice with his people. No greater joy can come to any people than the coming of the gospel among them in power Matthew Henry, “Exposition of the Old and New Testaments”

Henry also addresses the historical transition from the old covenant people to the new covenant church. The Jews as a national body had long been favored by God with the ceremonial law, temple, and priesthood, but with the preaching of the gospel and planting of Christian churches this national body was abandoned and Christian churches became their successors in divine favor (Romans 9:6–13). The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved; and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour Matthew Henry, “Exposition of the Old and New Testaments” The choosing of Jacob the younger over Esau the elder intimated that the Jews, though the natural seed of Abraham and first-born of the church, would be laid aside, and the Gentiles, as the younger brother, would be taken in and receive the birthright and blessing (Romans 9:10–13). The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside; and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing Matthew Henry, “Exposition of the Old and New Testaments”

Yet this rejection is not final. Henry insists that the rejection of the Jews is not final; they will be brought back into the church in God's appointed time (Romans 11:11–12). Another thing that qualified this doctrine of the Jews' rejection is that, though for the present they are cast off, yet the rejection is not final; but, when the fulness of time is come, they will be taken in again Matthew Henry, “Exposition of the Old and New Testaments” The conversion of the Jews is called their fullness, meaning their addition to the church will enrich the world with light, strength, and beauty (Romans 11:12). It is said to be their fulness (v. 12), that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the world (that is, the church in the world) with a great deal of light and strength and beauty Matthew Henry, “Exposition of the Old and New Testaments” The conversion of the Jews is described as their being received into God's favor, the church, and the love of Christ, and it will bring great joy to the church (Romans 11:15). It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ, whose arms are stretched out for the receiving of all those that will come to him Matthew Henry, “Exposition of the Old and New Testaments” The conversion of the Jews will be as life from the dead, bringing great joy to the church (Romans 11:15). And this will be as life from the dead—so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church Matthew Henry, “Exposition of the Old and New Testaments”

The ministry of the church

The authors give sustained attention to the church's ministry. Henry is particularly detailed. No one may rightly preach unless he is sent by God with both commission and qualification, which requires a regular mission and ordination in the church (Romans 10:15). They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination Matthew Henry, “Exposition of the Old and New Testaments” The work of ministers is to preach the gospel as evangelists, carrying the news and treating as ambassadors (Romans 10:15). What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat Matthew Henry, “Exposition of the Old and New Testaments” Authority and ability for ministerial work are gifts from God, and the free grace of God is the source of all gifts given to people (Romans 12:6). Authority and ability for the ministerial work are the gift of God.—Gifts differing. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, charismata kata ten charin. The free grace of God is the spring and original of all the gifts that are given to men Matthew Henry, “Exposition of the Old and New Testaments” God's grace appoints the office, qualifies the person, and works in them both to will and to do (Romans 12:6). It is grace that appoints the office, qualifies and inclines the person, works both to will and to do Matthew Henry, “Exposition of the Old and New Testaments”

Henry also describes the ordinary offices of the church. Paul speaks here of ordinary church offices, not the extraordinary gifts of the primitive church such as tongues and healing (Romans 12:6–8). There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary Matthew Henry, “Exposition of the Old and New Testaments” The seven gifts listed in verses 6-8 represent distinct offices used in the primitive churches, reducible to the two standing offices of prophesying (bishops) and ministering (deacons) (Romans 12:6–8). Seven particular gifts he specifies (v. 6-8), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Phil. i. 1 Matthew Henry, “Exposition of the Old and New Testaments” Dividing particular work among church officers by common consent makes the work more effective, since what is everyone's work becomes nobody's work (Romans 12:6–8). But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii—a man of one business Matthew Henry, “Exposition of the Old and New Testaments”

Paul's own example is central for Henry. Paul's title of honor is being a servant of Jesus Christ, not a self-exalting teacher like the Jewish rabbis (Romans 1:1). Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house Matthew Henry, “Exposition of the Old and New Testaments” Paul's authority as an apostle rests on God's effectual call, not on his own initiative (Romans 1:1). He here builds his authority upon his call; he did not run without sending, as the false apostles did; kletos apostolos—called an apostle, as if this were the name he would be called by, though he acknowledged himself not meet to be called so, 1 Cor. xv. 9 Matthew Henry, “Exposition of the Old and New Testaments” The apostleship was a gracious favor from God, even though it brought hardship, and any service for God should be counted a privilege (Romans 1:5). The apostles were made a spectacle to the world, led a life of toil, and trouble, and hazard, were killed all the day long, and yet Paul reckons the apostleship a favour: we may justly reckon it a great favour to be employed in any work or service for God, whatever difficulties or dangers we may meet with in it Matthew Henry, “Exposition of the Old and New Testaments” Paul magnified his ministry as service to Christ, even though it brought him scorn and persecution from the Jews (Romans 11:13). It was because he was the apostle of the Gentiles that the Jews were so outrageous against him (Acts xxii. 21, 22), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible Matthew Henry, “Exposition of the Old and New Testaments” The ministry is an office to be honored, but Paul valued it as service and work, not as lordship or dominion (Romans 11:13). The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.—My office; ten diakonian mou—my ministry, my service, not my lordship and dominion Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds a note of urgency about the church's mission. Every Christian, whatever their sphere of influence, should make proclaiming this message their life's work. Those of us who can address thousands should be diligent to cry aloud’’Christ died for the ungodly’; but those of you who can speak to one, or write a letter to one, must keep on at this’’Christ died for the ungodly Charles Spurgeon, sermon “For Whom Did Christ Die?” The harder and darker a place is, the more it needs the gospel, so believers should be willing to serve where they can be of most use rather than choosing easy fields (Romans 3:22–23). The worse the region is, the more it needs the Gospel of Jesus Christ Charles Spurgeon, sermon “There Is No Difference”

The church's mutual care and discipline

The church is not only an institution with officers; it is a fellowship of mutual care. Henry emphasizes that Christians must not only speak kindly but actually give material help to fellow believers who lack necessities (Romans 12:13). It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them Matthew Henry, “Exposition of the Old and New Testaments” It is not strange for saints to be poor in this world, since earthly things are not the best things (Romans 12:13). It is no strange thing for saints in this world to want necessaries for the support of their natural live. In those primitive times prevailing persecutions must needs reduce many of the suffering saints to great extremities; and still the poor, even the poor saints, we have always with us. Surely the things of this world are not the best things; if they were, the saints, who are the favourites of heaven, would not be put off with so little of them Matthew Henry, “Exposition of the Old and New Testaments” Those who have resources must share them with needy saints, feeling their wants as their own (Romans 12:13). It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry Matthew Henry, “Exposition of the Old and New Testaments” Christians owe a special love and duty of relief to fellow Christians above the common love owed to all people (Romans 12:13). We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians (Gal. vi. 10), Especially to those who are of the household of faith Matthew Henry, “Exposition of the Old and New Testaments”

True Christian love makes the joys and sorrows of other believers our own, so that we rejoice with the joyful and weep with the weeping (Romans 12:15). Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling. See 1 Cor. xii. 26. True love will interest us in the sorrows and joys of one another, and teach us to make them our own Matthew Henry, “Exposition of the Old and New Testaments” Christians should not envy those who prosper or despise those who suffer, but share in just and reasonable joys and sorrows (Romans 12:15). Not that we must participate in the sinful mirths or mournings of any, but only in just and reasonable joys and sorrows: not envying those that prosper, but rejoicing with them; truly glad that others have the success and comfort which we have not; not despising those that are in trouble, but concerned for them, and ready to help them, as being ourselves in the body Matthew Henry, “Exposition of the Old and New Testaments”

Henry also addresses the difficult matter of disputes within the church. The real problem in church disputes is not the difference of opinion itself, but the sinful mismanagement of that difference (Romans 14:1). It was not so much the difference itself that did the mischief as the mismanagement of the difference, making it a bone of contention Matthew Henry, “Exposition of the Old and New Testaments” The apostle's remedy for contention is gentle persuasion to mutual forbearance, not harsh church discipline against either side (Romans 14:1–23). Such gentle methods does he take, with such cords of a man does he draw them together; not by excommunicating, suspending, and silencing either side, but by persuading them both to a mutual forbearance: and as a faithful daysman he lays his hand upon them both, reasoning the case with the strong that they should not be so scornful, and with the weak that they should not be so censorious Matthew Henry, “Exposition of the Old and New Testaments” Weak believers must be warmly welcomed into fellowship, but not for the purpose of arguing about doubtful matters (Romans 14:1). Receive him, proslambavesthe—take him to you, bid him welcome, receive him with the greatest affection and tenderness; porrigite manum (so the Syriac): lend him your hand, to help him, to fetch him to you, to encourage him. Receive him into your company, and converse, and communion, entertain him with readiness and condescension, and treat him with all possible endearments. Receive him: not to quarrel with him, and to argue about uncertain points that are in controversy, which will but confound him, and fill his head with empty notions, perplex him, and shake his faith Matthew Henry, “Exposition of the Old and New Testaments” We must not reject or despise weak believers because God has accepted them (Romans 14:3). Because God hath received them; and we reflect upon him if we reject those whom he hath received. God never cast off any one that had true grace, though he was but weak in it; never broke the bruised reed Matthew Henry, “Exposition of the Old and New Testaments” We must not judge other believers because they are God's servants, not ours (Romans 14:4). Who art thou that judgest another man's servant? We reckon it a piece of ill manners to meddle with other people's servants, and to find fault with them and censure them. Weak and strong Christians are indeed our brethren, but they are not our servants Matthew Henry, “Exposition of the Old and New Testaments”

At the same time, Henry does not ignore the need for church discipline. Those who rule or assist in church discipline must do so with careful attention and hard work to correct wrongs and keep the church pure (Romans 12:8). Now such must do it with diligence. The word denotes both care and industry to discover what is amiss, to reduce those that go astray, to reprove and admonish those that have fallen, to keep the church pure. Those must take a great deal of pains that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work Matthew Henry, “Exposition of the Old and New Testaments” The great evil of the sins of professing believers is the dishonor done to God and religion through their profession (Romans 2:24). The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides Matthew Henry, “Exposition of the Old and New Testaments”

The church's perseverance and future hope

The authors are realistic about the church's weaknesses, but they are also confident about its future. Spurgeon observes that the Christian church often resembles the period of the judges, with people heeding the word while faithful preachers live but turning aside after they are gone. I almost think that the Christian Church is now in the period of the judges. When the Lord raises up, here, one, and there, another, to preach His Word faithfully, the people seem to take heed to it—but when the faithful preachers are gone, many of their hearers turn aside again Charles Spurgeon, sermon “God Justified, Though Man Believes Not” The church and its members are guilty and unworthy before God, deserving His departure if He should choose to withdraw. We are all verily guilty before the Lord! We have not done as we ought, nor as we might—we are unworthy that He should use us! And if He should write, "Ichabod," in letters of fire over this Tabernacle, and leave this House to be desolate as Shiloh was of old, He might well do it and none could blame Him Charles Spurgeon, sermon “Unstaggering Faith” Yet the unbelief of some will not prevent many others from receiving Christ, and He will reign forever. If you will not have Him, others will. If you who are so wise will not have Christ, there are plenty, whom you reckon to be fools, who will take Him to be their "wisdom, righteousness, sanctification and redemption Charles Spurgeon, sermon “God Justified, Though Man Believes Not” The preaching of the gospel has not been in vain, since a great multitude in heaven and a company on earth have believed. Beloved, we thank God that the preaching of the Gospel has not been in vain! Up yonder, more numerous than the stars are they that walk in white robes which they have washed in the blood of the Lamb! And down here, in spite of our mourning, there is a glorious company who still follow the Lamb—who is to them, their only hope Charles Spurgeon, sermon “God Justified, Though Man Believes Not”

Henry adds that God will have a church in the world, and if one people refuses the gospel, another will receive it (Romans 11:11). God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles Matthew Henry, “Exposition of the Old and New Testaments” God's people are a small but useful remnant, like seed reserved for the next year's sowing, which becomes the substance of the next generation (Romans 9:29). What his people are; they are a seed, a small number. The corn reserved for next year's seedings is but little, compared with that which is spent and eaten. But they are a useful number—the seed, the substance, of the next generation, Isa. vi. 13 Matthew Henry, “Exposition of the Old and New Testaments” The gospel way of justification is by an imputed righteousness, and this mercy will continue as long as God has a church in the world (Romans 4:24). The gospel way of justification is by an imputed righteousness, mellei logizesthai—it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible Matthew Henry, “Exposition of the Old and New Testaments”

The church's hope is ultimately bound up with the honor of Christ. Henry explains that the chief design of predestination to conformity is the honour of Christ, that he might be the first-born among many brethren (Romans 8:29). That which is herein chiefly designed is the honour of Jesus Christ, that he might be the first-born among many brethren; that is, that Christ might have the honour of being the great pattern, as well as the great prince, and in this, as in other things, might have pre-eminence Matthew Henry, “Exposition of the Old and New Testaments” Believers are precious in God's sight only because they are beheld in Christ, as members of their head and branches grafted into their stock. They are such jewels, and have such preciousness in his eyes, only because they are beheld in Christ, and by reason of the worthiness of the head they are the members of, and the stock they are grafted into Jonathan Edwards, “Justification by Faith Alone” Spurgeon points to the same hope when he says that believers should rejoice that Christ's resurrection was for the justification of all God's people together, not just for oneself (Romans 4:25). Does "our justification" mean your justification, dear Friends, as well as mine? Who will ride with me in the double-seated chariot of this precious pronoun, "our," saying, "He was raised, again, for our justification Charles Spurgeon, sermon “The Two Pillars Of Salvation”

The church, then, is a company of sinners united to Christ, gathered from every nation, served by ordained ministers, bound together in mutual care, and preserved by grace until the day when its unity will be perfect and its joy complete. Its life is hidden with Christ, but its calling is public: to proclaim the gospel, to bear one another's burdens, and to display before the world something of the union between the Father and the Son.