To The Married I Command

Pastoral ministry is seasonal. We pastors inevitably experience both winter-like blasts of ice-cold resistance and spring-like bursts of fresh life and responsiveness. And these changes aren’t always explainable in terms of our ministerial performance. Maybe the greatest pastor of all time, the apostle Paul himself, knew the full round of pastoral seasons.

However your ministry is going right now, you know to do this: “Be ready.” That attitude of urgency and alertness and eagerness is always right. But a guarded self-interest or a cowardly passivity or a defeated resignation is always wrong. As Jim Elliot put it, “Wherever you are, be all there!” Or to quote Richard Baxter, “Whatever you do, let the people see that you are in good earnest.”

When the ministry is going well and people are flocking in and being converted and set free, you will be helped by remembering these three things.

1. Remember how you got here.

Not by good luck, nor by good works. The blessing of God is the blessing of God—by his grace, for his glory. Remember how Paul put it? “I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance” (Phil. 1:19). The apostle knew how the blessing of God comes down. It’s by bold prayer and the direct help of the Holy Spirit.

I remember a time, during the Jesus Movement of the late 1960s and 1970s, as we were being carried along by an out-gushing of divine blessing we’d never experienced before, a friend said to me, “Ray, you know why this is happening, don’t you? It’s because for years there were little old ladies in our churches praying for revival.” Those hidden heroes never saw the answer to their prayers. But we did. When my friend pointed it out, a sense of gratitude and wonder filled my heart. I wanted to steward the blessing humbly. I didn’t get myself there, and it didn’t belong to me.

When the risen Christ is pleased to pour out newness of life on your church at levels you never dreamed could be real in this life, remember how it came down. You didn’t cause it by your cleverness or even by your faithfulness. You entered into an inheritance Someone Else paid for, an inheritance other people prayed for, a season of blessing the Holy Spirit himself activated—and all that, in spite of what you deserve.

Remember to stay humble.

2. Remember to savor this moment.

When God takes up the work in his own hands and accomplishes in two weeks what would take us twenty years, and we find our churches caught up in his felt presence as never before, it would be wrong to stay grumpy and demanding. Whenever God blesses us in this life, his blessing is both real and imperfect—real because he is involved, and imperfect because we are involved. And the very flaws embedded in the blessing should move us to more wonder and more joy and more gratitude, not less. Francis Schaeffer taught us that if the only outcomes we’re willing to accept are perfection or nothing, in this life we will get nothing every time. And we will deserve it.

Theologically serious men like us can fall into our own version of perfectionism. But of all men, we who believe strong doctrines of the fall of man and the grace of God should be the happiest, even when our churches stay messy. What stands out in our eyes is not the human mess but the divine grace in the midst of it all. Indeed, if God super-blesses our churches, the mess will pop up to the surface more obviously than ever. Good! It’s because God is dealing with us. And that is when, by his same grace, we can apply gentle pastoral remedies to people’s real problems more helpfully than ever before. What a privilege!

Ezra and Nehemiah wisely urged the people when they were experiencing eye-opening clarity about themselves: “This day is holy to the LORD your God; do not mourn or weep” (Neh. 8:9). In a season set apart as unusually holy by the heart-revealing power of the gospel—remember to counsel your people not to spiral down into miserable shame but to rise up in joyous praise to God! We are so evil, we can corrupt even a holy day by an unbelieving self-focus, terribly dishonoring to the finished work of Christ on the cross!

Don’t allow yourself to think on a Sunday afternoon, “Yes, today’s service was like another Pentecost. But you never know. It’ll probably come crashing down to nothing this week.” What defeatism! When the book of Acts says “there was much joy in that city” (Acts 8:8), it isn’t saying, “And wasn’t that stupid?” It is calling us to respond to Christ with our own “much joy.” If you and I accept the authority of the book of Acts, then let’s act like it.

Remember to stay thankful.

3. Remember what’s up ahead.

Hardship is coming. How could it be otherwise? “Man is born for trouble, as the sparks fly upward” (Job 5:7). But we’re fine with that. Suffering is our super-power.

What did our risen Lord say to us? “My power is made perfect in weakness” (2 Cor. 12:9). In other words, the most perfect way his power is experienced and displayed is when we can offer him nothing but our need. Our “best case scenario” is not our dream ministry career but “weaknesses, insults, hardships, persecutions and calamities. For when I am weak, then I am strong” (2 Cor. 12:10).

When the ministry is going well, remember that tomorrow’s setbacks and reversals will be bent around in God’s mighty hands into yet more blessing. You will not see it all in this life. But if you will put your trust in the Lord for your ministry, he will ensure that your impact resonates on and on into future generations.

Remember to stay expendable.

*****

Article 2: “What to Remember When It’s Going Poorly” by Ray Otlund (original source – https://www.9marks.org/article/what-to-remember-when-its-going-poorly/)

“Be ready in season and out of season” (2 Tim. 4:2).

Pastoral ministry is seasonal. I made this simple observation in my last article, “What to Remember When Pastoring Is Going Well.” Briefly, we thought through together the seasons of ministerial abundance. But what about the hard times? What should we remember when tragedy overwhelms us, or when we lose our way in confusion, or when we seem unable to please anyone and the congregation is stiff and cold—or even walking out?

1. Remember to accept hardship as ultimately from the Lord himself.

If the people aren’t responding well, maybe you’re the reason. Maybe, without realizing it, you’re doing something to put them off, sabotaging your ministry. It might not be you at all. But maybe?

“Who can discern his errors?” (Ps. 19:12), David asked. In verse 13 he speaks of “presumptuous sins”—proudly obstinate sins. But the “errors” in verse 12 are a matter of our obliviousness. We can offend our Lord and step on people with the best of intentions! So our loving Lord allows the negative impact of our errors to land on us. It hurts. But that shock and embarrassment—it is of the Lord. He is opening our eyes, so that next time we’ll be more careful, more sensitive, more respectful. Let us therefore deeply accept our Lord’s discipline and let our defenses down and have a good laugh at ourselves—and do some healthy changing.

We ministers, in accepting the Lord’s call to gospel work, have planted our flag for his kingdom with profound sincerity of heart. But sincerity is not enough. Indeed, our earnest sincerity can, by its very nature, make us feel more virtuous than we really are. We need others to help us discern our irritating mannerisms and discourteous words and unconvincing emphases. It’s like a guy with bad breath. Who will love him enough to tell him?

I believe that every man should be in regular conversation with other godly men, with this humble appeal as the agenda: “Brothers, help me see myself.” Who wouldn’t benefit from that? Who can be above it? Your dear wife will help you, of course. But she might be too biased in your favor. Let other men, whom you trust, help you too. The Lord himself will be in it all, honoring your humble openness. Brother, your ministry can become “acceptable to the saints” (Rom. 15:31).

Remember to stay teachable.

2. Remember that you are fully equipped in every essential.

I love 1 Corinthians 2:1–5 where Paul rejoices in his ministry. He knows what he has going for him, even with his modest persona and rattled nerves. Moving through the sophisticated cultures of our world, as Paul did then, facing both passive indifference and bold rejection, what can you and I count on everywhere we go? Nothing less than “the testimony of God, . . . Jesus Christ and him crucified, . . . the demonstration of the Spirit and of power.” What in all this world can compete with that?

Your church might be small in numbers, but you are mighty with divine power. You might be lowly in prestige, but you are exalted with Triune glories. You might be limited in programs, but you are immeasurable in eternal significance. Stop feeling sorry for yourself. Stop resenting that big church across the street. Your small church is fully equipped in every essential with the truth of the gospel and the power of the Spirit. Your small church might well become Ground Zero for the next worldwide awakening.

How wonderful to remember that, with God, you just never know what he might do next! Stay close to him. Keep “swinging for the fence.” And the Lord will surprise you with encouragements and breakthroughs, as you give your all to him.

Remember to stay confident.

3. Remember that your rugged, cheerful endurance will prevail.

The power of faithfulness is so great, our Lord Himself claims it as one of his own glories: “the faithful God who keeps covenant and steadfast love” (Deut. 7:9). If our Lord doesn’t resort to a quick-fix but works faithfully over the long-haul, can we resent walking that same path?

We don’t like patient waiting. Amazon Prime is counting on us being impatient! But it is those who “wait on the Lord” who renew their strength (Isaiah 40:31). The medieval rabbi, David Kimchi, explained that that Hebrew word “wait” suggests stretching, lengthening, extending. So “waiting on the Lord” is not like resting in a hammock with a glass of iced tea; it’s like holding a plank position until our coach tells us we’re done. But that place of unresolved tension is spiritually creative and surprisingly refreshing. Our strength is renewed. So we fight on, and we will prevail, because the Lord will come through for us.

“We wait with patience” (Rom. 8:25). The early church understood that. Yes, they saw miracles. But look at Romans 16 and how Paul greets his friends: “They risked their necks, . . . he worked hard, . . . my fellow prisoners,” and so forth. They were powerless. But they prevailed. How? They waited with patience and refused to quit. They believed God is in no hurry, so they were in no hurry. They believed God is in control, so they felt no need to be in control. They believed God is powerful, so they didn’t get pushy. Bishop Cyprian wrote to his suffering people, “As servants and worshipers of God, let us show the patience that we learn from the heavenly teachings. For that virtue we have in common with God.”

One final thought. The world is racing toward final judgment. But God is with us. All his promises are true, all his purposes successful. And now it’s our turn, in our generation, to bear witness to his glory. How? Keep going, keep going, keep going, keep going, keep going. And when we’ve done that, keep going! And that is how we prevail.

Remember to stay faithful.

Worship’s Regulative Principle

Posted on July 29, 2022 by John Samson

Article by Derek Thomas, “The Regulative Principle of Worship” – original source – https://www.ligonier.org/learn/articles/regulative-principle-worship

Put simply, the regulative principle of worship states that the corporate worship of God is to be founded upon specific directions of Scripture. On the surface, it is difficult to see why anyone who values the authority of Scripture would find such a principle objectionable. Is not the whole of life itself to be lived according to the rule of Scripture? This is a principle dear to the hearts of all who call themselves biblical Christians. To suggest otherwise is to open the door to antinomianism and license.

But things are rarely so simple. After all, the Bible does not tell me whether I may or may not listen with profit to a Mahler symphony, find stamp-collecting rewarding, or enjoy ferretbreeding as a useful occupation even though there are well-meaning but misguided Bible-believing Christians who assert with dogmatic confidence that any or all of these violate God’s will. Knowing God’s will in any circumstance is an important function of every Christian’s life, and fundamental to knowing it is a willingness to submit to Scripture as God’s authoritative Word for all ages and circumstances. But what exactly does biblical authority mean in such circumstances?

Well, Scripture lays down certain specific requirements: for example, we are to worship with God’s people on the Lord’s Day, and we should engage in useful work and earn our daily bread. In addition, covering every possible circumstance, Scripture lays down a general principle: “present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1–2). Clearly, all of life is to be regulated by Scripture, whether by express commandment or prohibition or by general principle. There is therefore, in one sense, a regulative principle for all of life. In everything we do, and in some form or another, we are to be obedient to Scripture.

However, the Reformers (John Calvin especially) and the Westminster Divines (as representative of seventeenth-century puritanism) viewed the matter of corporate worship differently. In this instance, a general principle of obedience to Scripture is insufficient; there must be (and is) a specific prescription governing how God is to be worshiped corporately. In the public worship of God, specific requirements are made, and we are not free either to ignore them or to add to them. Typical by way of formulation are the words of Calvin: “God disapproves of all modes of worship not expressly sanctioned by his Word” (“The Necessity of Reforming the Church”); and the Second London Baptist Confession of 1689: “The acceptable way of worshiping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures” (22.1).

Where does the Bible teach this? In more places than is commonly imagined, including the constant stipulation of the book of Exodus with respect to the building of the tabernacle that everything be done “after the pattern . . . shown you” (Ex. 25:40); the judgment pronounced upon Cain’s offering, suggestive as it is that his offering (or his heart) was deficient according to God’s requirement (Gen. 4:3–8); the first and second commandments showing God’s particular care with regard to worship (Ex. 20:2–6); the incident of the golden calf, teaching as it does that worship cannot be offered merely in accord with our own values and tastes; the story of Nadab and Abihu and the offering of “strange fire” (Lev. 10); God’s rejection of Saul’s non-prescribed worship — God said, “to obey is better than sacrifice” (1 Sam. 15:22); and Jesus’ rejection of Pharisaical worship according to the “tradition of the elders” (Matt. 15:1–14). All of these indicate a rejection of worship offered according to values and directions other than those specified in Scripture.

Of particular significance are Paul’s responses to errant public worship at Colossae and Corinth. At one point, Paul characterizes the public worship in Colossae as ethelothreskia (Col. 2:23), variously translated as “will worship” (KJV) or “self-made religion” (ESV). The Colossians had introduced elements that were clearly unacceptable (even if they were claiming an angelic source for their actions — one possible interpretation of Col. 2:18, the “worship of angels”). Perhaps it is in the Corinthian use (abuse) of tongues and prophecy that we find the clearest indication of the apostle’s willingness to “regulate” corporate worship. He regulates both the number and order of the use of spiritual gifts in a way that does not apply to “all of life”: no tongue is to be employed without an interpreter (1 Cor. 14:27–28) and only two or three prophets may speak, in turn (vv. 29–32). At the very least, Paul’s instruction to the Corinthians underlines that corporate worship is to be regulated and in a manner that applies differently from that which is to be true for all of life.

The result? Particular elements of worship are highlighted: reading the Bible (1 Tim. 4:13); preaching the Bible (2 Tim. 4:2); singing the Bible (Eph. 5:19; Col. 3:16) — the Psalms as well as Scripture songs that reflect the development of redemptive history in the birth-life-death-resurrection- ascension of Jesus; praying the Bible — the Father’s house is “a house of prayer” (Matt. 21:13); and seeing the Bible in the two sacraments of the church, baptism and the Lord’s Supper (Matt. 28:19; Acts 2:38–39; 1 Cor. 11:23–26; Col. 2:11–12). In addition, occasional elements such as oaths, vows, solemn fasts and thanksgivings have also been recognized and highlighted (see Westminster Confession of Faith 21:5).

It is important to realize that the regulative principle as applied to public worship frees the church from acts of impropriety and idiocy — we are not free, for example, to advertise that performing clowns will mime the Bible lesson at next week’s Sunday service. Yet it does not commit the church to a “cookie-cutter,” liturgical sameness. Within an adherence to the principle there is enormous room for variation—in matters that Scripture has not specifically addressed (adiaphora). Thus, the regulative principle as such may not be invoked to determine whether contemporary or traditional songs are employed, whether three verses or three chapters of Scripture are read, whether one long prayer or several short prayers are made, or whether a single cup or individual cups with real wine or grape juice are utilized at the Lord’s Supper. To all of these issues, the principle “all things should be done decently and in order” (1 Cor. 14:40) must be applied. However, if someone suggests dancing or drama is a valid aspect of public worship, the question must be asked — where is the biblical justification for it? (To suggest that a preacher moving about in the pulpit or employing “dramatic” voices is “drama” in the sense above is to trivialize the debate.) The fact that both may be (to employ the colloquialism) “neat” is debatable and beside the point; there’s no shred of biblical evidence, let alone mandate, for either. So it is superfluous to argue from the poetry of the Psalms or the example of David dancing before the ark (naked, to be sure) unless we are willing to abandon all the received rules of biblical interpretation. It is a salutary fact that no office of “choreographer” or “producer/director” existed in the temple. The fact that both dance and drama are valid Christian pursuits is also beside the point.

What is sometimes forgotten in these discussions is the important role of conscience. Without the regulative principle, we are at the mercy of “worship leaders” and bullying pastors who charge noncompliant worshipers with displeasing God unless they participate according to a certain pattern and manner. To the victims of such bullies, the sweetest sentences ever penned by men are, “God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to His Word, or beside it, in matters of faith or worship. So that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also” (WCF 20:2). To obey when it is a matter of God’s express prescription is true liberty; anything else is bondage and legalism.

Charismatic Fakery

Posted on July 27, 2022 by John Samson

While it is a definite under-estimation of the true percentage (IMO), this is still quite an admission from Mike Bickle:

What is Meant By Sola Scriptura?

Posted on July 19, 2022 by John Samson

Article: What Sola Scriptura Does and Does Not Mean By Dr. Sam Waldron – original source: https://cbtseminary.org/what-sola-scriptura-does-and-does-not-mean-sam-waldron/

Preface:

There is a great deal of discussion in Reformed Baptist circles about What Sola Scriptura Does and Does Not Mean. I thought it might be helpful to you if I offered you some reflections on this issue. There are those who are decrying what they call biblicism. These folks warn us constantly that sola scriptura does not mean solo scriptura or biblicism. There are others to whom I have spoken who have a really hard time thinking of biblicism as something bad and wonder what all the concern is about.

In order to address this subject, I will first attempt to provide a confessional definition of sola scriptura and in this way show what sola scriptura does mean. Having done that, I want to explain briefly what is wrong with biblicism properly defined and how it differs from sola scriptura.

I want to assert that chapter 1 of our Confession (which is entitled, Of the Holy Scriptures) provides us with an extended explanation of what our Baptist forefathers understood sola scriptura to mean when they affirmed it. It takes the diamond of sola scriptura turns it in different ways to show us the various brilliant facets of sola scriptura. With this venerable and extended explanation of sola scriptura in hand, we will attempt to distinguish what is condemned as biblicism from it.

Section 1: What Sola Scriptura Does Mean

I. Paragraph 1: The Necessity of Holy Scripture

The Holy Scripture is the only sufficient, certain and infallible rule of all saving knowledge, faith and obedience, although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his will unto his people being now ceased.
2LCF 1:1

Sola Scriptura means that Scripture alone provides the saving knowledge which men require to be saved. The 1689 adds the words that I have placed in bold italics at the beginning of the first paragraph of the Confession. The very first assertion distinctive to the 1689 as opposed to the Westminster is sola scriptura. The light of nature has the power to condemn men, but it does not have the power to save them. Scripture alone provides that.

II. Paragraphs 2-3: The Identity of Holy Scripture

Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: [There follow the names of the thirty-nine books of the Old Testament and the twenty-seven books of the New.] All of which are given by the inspiration of God, to be the rule of faith and life.

2LCF 1:2

The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings.

2LCF 1:3

Sola Scriptura means that Scripture consists in the 66 books of the Hebrew and Greek testaments alone and does not include the Apocrypha or any other merely human writings.

III. Paragraphs 4-5: Its Authority

The authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; therefore it is to be received because it is the Word of God.

2LCF 1:4

We may be moved and induced by the testimony of the church of God to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, and many other incomparable excellencies and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.

2LCF 1:5

Sola Scriptura means that Scripture is self-authenticating and self-attesting. We do not believe in Scripture because of the testimony of any man or church. The testimony of the church of God in a secondary and subordinate way may move us to esteem Scripture. Yet, the great assertion of Calvin and the Reformed tradition following him is that Scripture is self-attested and not church-attested. Cf. Calvin’s Institutes Book 1, Chapter 7. It attests itself and the Holy Spirit enables fallen men to accept that powerful and self-authenticating testimony.

IV. Paragraph 6: Its Sufficiency

The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.
2LCF 1:6a

Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.
2LCF 1:6b

Sola Scriptura means that we need nothing else to know what is for God’s glory, man’s salvation, faith and life. It further means that the proper way to worship God formally and corporately is entirely contained in God’s holy Word. Cf. 22:1: “But the acceptable way of worshipping the true God is instituted by himself and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.”

V. Paragraph 7: Its Clarity

All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.

2LCF 1:7

Sola Scriptura means that Scripture is clear enough in itself that unlearned men may by ordinary means obtain a sufficient knowledge for their salvation and life. Though learned studies of the grammatical and historical backgrounds of the Scripture may deepen our knowledge of Scripture, they are not necessary for ordinary men through ordinary means to understand sufficiently what they teach for his salvation and life. If unlearned men may with ordinary means attain a sufficient understanding of Christian doctrine, clearly courses in philosophy are not necessary to rightly divide the Scriptures.

VI. Paragraph 8: Its Availability

The Old Testament in Hebrew (which was the native language of the people of God of old),1 and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal unto them. But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar [i.e. common] language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.

2LCF 1:8

Sola Scriptura means that God will preserve the Scriptures so that men have an authentic understanding of their message. Thus, the church may appeal to them as the final authority in religious controversies and is not forced to appeal to other religious foundations.

VII. Paragraph 9: Its Finality (For the Interpretation of Scripture)

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.

2LCF 1:9

Sola Scriptura means that Scripture alone is sufficient for the interpretation of Scripture. It is self-interpreting. Sola Scriptura is seen in the fact that the Scriptures are self-interpreting.

VIII. Paragraph 10: Its Supremacy (For the Resolution of Controversies)

The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.

2LCF 1:10

Sola Scriptura means that Scripture alone is sufficient for the resolution of all religious controversies. Scripture alone is the supreme court of religious truth. Heresy is discovered and determined not by the ancient creeds but by the teaching of Scripture.

Section 2: What Sola Scriptura Does Not Mean

This is a very extensive and variegated understanding of sola scriptura with which the Confession provides us. Clearly, its place in the Confession (as the very first chapter) and its prominence in the Confession (as one of the longest chapters) show its importance for our Baptist forefathers. Given this, the question might be asked, What could remain to be said?

Yet much remains to about what Sola Scriptura does not mean. There are some common misunderstandings of sola scriptura which bedevil contemporary Christian thought. The Confession itself mentions and rejects many of them. Together these deficiencies have been described as biblicism. That is, they compose an exaggerated and unqualified understanding of Sola Scriptura. They are “solo scriptura” and not Sola Scriptura. Let me identify seven such distortions of Sola Scriptura.

I. Sola Scriptura does not mean that all of Christian doctrine is found explicitly in Scripture.

Scripture truth is composed not only of what is taught explicitly in Scripture, but also what is “necessarily contained in Scripture.” This is what the Westminster calls in the same paragraph: good and necessary consequence. This is the meaning of the contrast in paragraph 6a between expressly set down and necessarily contained in the Holy Scripture. This is a contrast between what is explicit and what is implicit in Scripture. What is necessarily contained in Scripture by good and necessary consequence is Scripture.

Of course, the key word in both the 1689 and Westminster is necessary. The consequences which logical analysis draws from Scripture must necessary. Sola Scriptura means that such consequences as we may draw must be more than compatible with Scripture. They must be deductions which it is necessary to draw from Scripture. Otherwise, we are on the path back to oral traditions that may be compatible with Scripture, but which are not necessary deductions from Scripture.

This means, however, that we must arrive at some truth by the synthesis of Scripture like that in which systematic theology engages. We do not need an explicit proof-text to prove a doctrine if it may be deduced from a synthesis of scriptural premises. Modern, New Testament theologians have fallen into this problem and sadly rejected doctrines like double imputation because of such an insensitivity to the proper synthesis of Scripture. D. A. Carson in Justification: What’s at Stake in the Current Debates (Edited by Mark Husbands and Daniel J. Treier. Downers Grove: IVP, 2004) properly critiques this.

II. Sola Scriptura does not mean that we may safely ignore the witness of the Christian tradition in the way we interpret Scripture.

Christ has been giving the gift of pastor-teachers to the church for 2000 years. It is a proud man who thinks he may safely ignore those teaching gifts in his own approach to the interpretation of Scripture. Such a man is practicing solo scriptura not sola scriptura.

Nevertheless, two things must be remembered and not concealed.

The value of this tradition is only to help us understand Scripture itself. It has no authority in and of itself. It is only helpful as it assists us to see the meaning of Scripture.
The emphasizing of this tradition must never assume that this teaching tradition is monolithic and unvarying. It is not. It is Roman Catholicism which speaks of what has believed by all everywhere. St. Vincent of Lerins epitomized this when he wrote in his Commonitory (ca. 434) his famous maxim: “Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all.”

III. Sola Scriptura does not mean that all truth of every kind is found in Scripture.

As we have seen, paragraphs 1 and 6 of the Confession are very clear in limiting the sufficiency of Scripture to saving truth. We must distinguish between such truth and other truth not sufficiently contained in Scripture. The Bible is not a textbook on auto mechanics or biology. It is not sufficient for such studies.

IV. Sola Scriptura does not mean that the light of nature fails to proclaim truth to men for which they are held accountable and may be condemned.

Paragraph 1 makes clear that the light of nature reveals the existence and character of God and that by this truth men are justly condemned for what they know.

V. Sola Scriptura does not mean that the divine revelation found in Scripture does not assume the light of nature and reason in men.

Paragraph 6 makes clear that the light of nature is necessary to apply properly the principles of the Word of God to the circumstances of corporate worship and the government of the church. This in turn implies that the light of nature or natural reason is assumed in the interpretation of Scripture.

VI. Sola Scriptura does not mean that the work of the Spirit in understanding Scripture is unnecessary.

The Spirit’s work is necessary because the natural reason just mentioned is fallen and inevitably twists the light of nature and scriptural teaching. Thus, the testimony of the Spirit is necessary to untwist the fallen reason and make the truth known to men. Cf. Matthew 16:17.

Cf. 1:5: our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.

Cf. 1:6b: Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word.

VII. Sola Scriptura does not mean that a “simple” grammatical-historical interpretation of Scripture is sufficient.

I was taught in my Bible college that the right method of interpreting Scripture could be summarized as grammatical-historical interpretation. This was wrong.

The Reformed tradition (Cf. Louis Berkhof’s Principles of Biblical Interpretation and many other treatises.) is committed to the need to supplement such grammatical-historical interpretation with a theological interpretation of Scripture which remembers that the Scripture has a divine author as well as human authors. Thus, the canonical trajectory of Scripture, its divine authorial intention, its unfolding interpretation of its earliest parts, its typological character, and its messianic metanarrative must be considered in its interpretation. (Remember according to 1689:1:9 that Scripture is self-interpreting.) Thus, we may attribute meaning to Scripture which goes beyond what the human author might have comprehended. “Us” in the creation narratives (Cf. Genesis 1:26) may refer to the Trinity even if Moses would not have comprehended this meaning. The meaning of the divine author may go beyond the understanding of the human author of Scripture. Thus also, the meaning of Genesis 2:3 is illumined and confirmed by the canonical trajectory of Scripture. Cf. the comments of Yahweh in Exodus 20:8-11 and Jesus in Mark 2:27 on Genesis 2:1-3.

Conclusion:

The 1689 Baptist Confession gives us an extensive doctrine of sola scriptura. This is a glorious inheritance from our Baptist forefathers. We must not truncate its meaning or significance.

Nevertheless, there is abroad an exaggeration of sola scriptura in the ways I have attempted to explain in the second half of this short paper. We need to be wary always of our fallen, human tendency to swing from one extreme to another which is equally in error.

The Gospel

Posted on July 8, 2022 by John Samson

THE THIEF ON THE CROSS

Luke 23: 39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

I have often contemplated the potential scene in my mind as one by one, the proponents of all religions were given the opportunity of talking to the thief on the cross, and what they would say to him. This was a man who was a criminal, a notorious sinner, and definitely one whose so called “bad deeds’ would outweigh the good ones. Being nailed to a cross negates any further opportunity for good works to be done. But it would be an interesting conversation, wouldn’t it, to hear what each religionist might say to him? In every case (apart from perhaps universalism which falsely teaches that all people will be saved regardless of their works) each religion would require the man to somehow come down from the cross to DO something.

What would a spokesman for Islam say? How about a Mormon or Jehovah’s Witness? What would a Buddhist say? or a New Age guru? How about a Roman Catholic? If each could speak to this man, what religious advice would or could they give to him for the purpose of being saved (however they even define what that means)? Some might say that all he could do would be to hope for mercy, but Christ, the biblical Christ gave him far more than just hope. In contrast to what all man made religious systems could give the man, Christ gave him full assurance of salvation – and not just eventual salvation after countless years in the fires and torments of purgatory, but bliss and paradise that very day!

Certain religions would require baptism, others would require the man go through religious instruction and devotion of some sort, while others would ask him to do more good works before his death hoping that they might outweigh the bad ones. But here’s my point, the man could never find salvation in those religious systems because he was stuck, pinned, nailed to a cross. His chance to help elderly people cross roads, or to give to charity or to live a life of service was gone. Nailed to a cross, works and service were no longer possible. His was a totally hopeless case.. except that crucified next to him was Someone who was able to save him by what He was doing, rather than what the man might do. Only the real biblical Jesus with the real biblical Gospel could announce to a criminal that before the day was over, he would be with Him in Paradise.

This thief’s salvation portrays the Gospel so clearly. Someone embracing anything other than the biblical gospel can only scratch their heads in wonder at the precious words given to this man, for in their system, such words would be impossible to say.

As far as I know, this man was the only person that Jesus gave instantaneous assurance of salvation to. Jesus’ words, “Today you will be with Me in Paradise” removes all doubt.

Can we know what was going on in the heart of this man? Well, we do not have a perfect understanding, but putting the pieces of the biblical text together, we can get quite a good picture. What is clear from the Gospels of Matthew and Mark is that this man had been amongst the many who had mocked Christ. Yet seemingly, out of nowhere, he turns to the other thief and says, “Don’t you fear God?” Obviously, this thief was now fearing God for him to be asking this question of the other one.

He also knew he was getting exactly what he deserved – “we indeed suffer justly” he said.

He also recognized the innocence of Christ when he said, “this man has done nothing wrong.”

When he turned to Jesus and requested, “Remember me when You come into Your kingdom” though knowing death was inevitable for all three of those crucified, he believed Jesus would triumph over death, and therefore, would be resurrected.

In affirming the fact that Jesus would come into His kingdom, he affirmed the Lordship or even the Deity of Christ. How much he knew of this we do not know, but obviously, he knew that Christ was indeed King.

So, he had an awareness of divine judgment, he knew the availability of forgiveness, he believed Christ was the true King and that in Christ there is hope even for him, he knew of the coming Kingdom and wanted to be a part of it.

As God opens our hearts and mind to the one true biblical Gospel, we will also find in Christ the full assurance of salvation. As we turn away from any attempt at self justification, knowing that it is by grace that we are saved, through faith and all of this is the gift of God, not as a result of works (Eph. 2:8,9), we too will enjoy the sweet saving mercy of God.

What a testimony to the Gospel this thief is. His testimony is exactly the same as mine. God saves sinners through the perfect work of the perfect Savior, plus nothing! Hallelujah!

***

Question 60. How are you righteous before God?
“Only by true faith in Jesus Christ; that is, although my conscience accuse me, that I have grievously sinned against all the commandments of God, and have never kept any of them, and am still prone always to all evil; yet God without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never committed nor had any sin, and had myself accomplished all the obedience which Christ has fulfilled for me; if only I accept such benefit with a believing heart.” – Heidelberg Catechism

And the Lord shut him in

Posted on July 5, 2022 by John Samson

Genesis 7:1-16

Remedies For Boring Sermons

Posted on July 1, 2022 by John Samson

Article: “If You Find Listening To Sermons Boring, Try This” by Mark Barnes – original source – https://www.logos.com/grow/listening-to-sermons/

Mark Barnes has twenty years of experience in pastoral ministry, holds an MPhil in Biblical Theology, and has served as visiting lecturer at Union School of Theology. He’s a former editor of Evangelical Magazine and has also written for Grace Magazine, Evangelicals Now, and Evangelical Times. He now serves as product manager for the Logos and Verbum apps and lives in the UK with his wife and two sons.

During my lifetime I reckon I’ve heard about 4,000 sermons. Often I have been challenged, uplifted, provoked, transformed. Sadly, other times, I have been bored.

I believe preaching is one of the most important things that the church can do. First Corinthians 1:21 says, “God was pleased through the foolishness of what was preached to save those who believe” (NIV).

But isn’t the way a sermon is heard at least as important as the way it is preached? Paul says “faith comes from hearing the message, and the message is heard through the word of Christ” (Rom 10:17).

The writer to the Hebrews makes things even more explicit: “For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith” (Heb 4:2).

How to prepare for listening to a sermon

I am not known for my skills in home improvement, but I did once have a go at repainting a room. I spent hours with my paint roller, making sure I didn’t drip paint on the skirting boards and the paint was applied smoothly. When I ﬁnished, it looked very good! After it dried, I showed off my handiwork to a friend. They ran their hands appreciatively over the paint, but then suddenly, a large chunk of paint ﬂaked off! The paint, even though it was fresh, was just peeling off the wall!

What had gone wrong?

I hadn’t prepared the walls properly. It seemed like too much work to sand down the walls and too much effort to use some primer.

The result?

Everything that I spent so much time doing simply didn’t stick.

I wonder whether that is true for us in church? We spend so much time listening to sermons, but it never seems to stick. Perhaps it’s because we haven’t prepared ourselves properly. It would be odd if your pastor turned up one Sunday with no notes and simply asked, “Has anyone got any ideas what I should preach on this morning?” But is that our attitude when we come to hear a sermon?

Prepare prayerfully

The most important preparation we can make is to prepare prayerfully. In Ephesians 6:19, Paul asked the church to “Pray also for me, that whenever I open my mouth, words may be given me” (BSB). In Colossians 4:3–4 he asks the same: “And pray for us, too, that God may open a door for our message … Pray that I may proclaim it clearly, as I should.” We, too, should pray for clear, biblical, applied preaching.

Wouldn’t it be wonderful to know that each Sunday ﬁve people were praying that God would speak to you? So why don’t you pray for the five people sitting nearest to you in church? If everyone in church did that each Sunday, then everyone would be lifted to God in prayer.

As well as praying for others, we must also pray for ourselves.

Many people pray when they come into church, and that’s a great habit. But our prayerful preparation shouldn’t begin when we sit in our pew. If preaching is important, we must invest time preparing for it, and we should pray before we leave our homes. How many of us miss our private devotions on a Sunday morning, then tell ourselves it doesn’t matter because we will be praying and reading God’s Word in church anyway? That is not a sign of prayerful preparation.

What should we pray for? We should pray for the sermon, the preacher, and the listeners. Prayer can help even uninspiring sermons hit their mark. Prayer can help preachers who are wrestling with their sinful nature and having a difficult day. Prayer can also help listeners who are distracted or hard-hearted or troubled.

Prepare thoroughly

A man went to see his doctor for advice about being cured of snoring. The doctor asked:

“Does your snoring disturb your wife?”

“My wife! Why, it disturbs the whole congregation!”

So one thing we can do to help us prepare well for Sunday is to get to bed early on Saturday night.

Sometimes we can’t avoid a late night or disturbed sleep, but if we’re continually sleepy when we listen to preaching, there may be something wrong. Perhaps we’re not making hearing God speak enough of a priority?

Preparing thoroughly can also mean thinking about the message before you hear it. If you have regular expository preaching in your church, you probably know the passage on which next Sunday’s sermon will be based. Why not read it before you come to church? Discuss it with someone or even read a commentary. See if you can work out what the preacher’s points are going to be. By doing so, you’ll be thinking over God’s Word, and you’ll be ready and open for the Sunday preaching.

Prepare expectantly

We should look forward to the Sunday sermon. I know that sometimes the preaching in your church is not all you want it to be. You know what? Often it’s not all your pastor wants it to be either! But it’s not presumptuous or fanciful to expect God to bless us when he’s told us that preaching is a blessing.

As the Bible puts it: “We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Cor 4:7 ESV). We can be expectant because God is more than able to do amazing things with struggling preachers and half-hearted listeners and average sermons. He’s the one with surpassing power, not us.

How to listen to a sermon

A sermon is served as a Sunday dinner, not like an intravenous drip. It has to be chewed, digested, and swallowed. We cannot simply sit back and expect to be fed if we are not willing to play our part. So not only do we need to prepare for a sermon prayerfully, thoroughly, and expectantly, but we must also listen well. Here are a few ideas to get you thinking about how we should listen to sermons.

Listen worshipfully

Too often we equate worship with singing. Certainly, our singing ought to be worshipful, but the whole service is a worship service. Everything that we do during a Sunday service ought to be worshipful, and that includes listening to the sermon.

So what does it mean to listen worshipfully? Simply that we should respond to the preaching in a way that brings glory to God. So while we’re listening, we should pray short, silent prayers of praise, or ask God to help us to take the message to heart.

Listen attentively

Different people’s memories work in different ways, but taking notes can be a great benefit to listening attentively. Jotting down the main thoughts of a sermon helps keep your mind focused. Not every sermon is ﬁtted for a point-by-point outline, but you can almost always identify the big ideas and Bible references. If taking notes doesn’t work for you, then think of other ways to help you listen attentively.

Listen critically

In Acts 17:11 Luke writes, “Now the Bereans were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (NIV). It’s important we trust our pastors and others who preach in our church. We need to be willing to submit to the authority of our church leaders, but we mustn’t treat them like celebrities or make the mistake of thinking they’re infallible. We should not ask, “What did the preacher say this morning?” What we should be asking is “What did the Bible say this morning?”

Listen submissively

Having said that we should listen critically, we are not above God’s Word. If a preacher says it, maybe we should do it, maybe not. But if God says it, we should always obey. There can’t be any exceptions to that rule. The worst thing that can happen to us in a sermon (and I really mean this) is that we are challenged by God’s Word, but we harden our hearts and refuse to respond. That’s the worst of all outcomes.

How to respond to a sermon

So we’ve prepared to listen to a sermon prayerfully, thoroughly, and expectantly. We’ve listened worshipfully, attentively, critically, and submissively. That’s it, surely? No, there’s one last step— and that’s the most important of all. We must respond well. That’s the point of listening to sermons, after all.

Respond thoughtfully

One way of responding thoughtfully is to discuss the message with other people—for example, over Sunday lunch. (You’ve heard the old joke, I’m sure. Q: “What did you have for lunch today?” A: “Roast preacher.”)

Don‘t roast the preacher, but do discuss God’s Word. Surely the Word of God is more enlightening than politics, the weather, or sports? See who can remember the outline of the message. See if anyone caught the main application or if anyone can repeat the major verse or reference.

And why not take it a step further?

Each week, see how the Word of God can be put into action in your life. Write down the date, the title of the message, the main idea, and an outline in a notebook. Then, ask questions like these:

What has God commanded?
How does he want me to change?
What habits do I need to get rid of?
What do I need to think about and pray over?

Next Sunday, you can see how you’ve done at putting the Bible into practice. What prayer requests has God answered? Keeping a journal to remind us of God’s Word can be a great spiritual beneﬁt.

Respond fully

Do you remember we said earlier that a sermon is like a Sunday lunch? Well, don’t leave the sprouts! Sometimes God’s Word has things to say that we may not like to hear but which we specifically need. We must not throw away the biblical truths that will challenge and change us.

Imagine you hear a sermon about the importance of resting on a Sunday. What we might like to hear and remember from that sermon is, “I should put my feet up today!” That’s what we’d like to hear, but I’m pretty sure that wasn’t the preacher’s main point, not indeed all that God was saying through his Word. If that’s our conclusion, we’ve eaten the sermon dessert but left the sprouts—we’ve left the part of the sermon that’s good for us.

What God probably wants us to remember from that sermon is not, “I should put my feet up!” What God probably wants us to think about is, “What can I do to help myself and others rest on Sundays?”

So what’s the best way to tell if we really are listening to sermons? By looking at the way we live. Our lives should repeat the sermons that we have heard.

So how do we stop sermons from being boring? As Philip Ryken puts it, “With a soul that is prepared, a mind that is alert, a Bible that is open, a heart that is receptive, and a life that is ready to spring into action.”[¹

‘Tuning In’ by Philip Ryken, in Tabletalk Magazine, March 2003: The Power of Preaching. Lake Mary, FL: Ligonier Ministries, 2003.