Timeline of the Protestant Reformation

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Transcript (slightly edited) of an excerpt from a message by Dr. Steve Lawson entitled “William Tyndale and the English Reformation” November, 2017 – original source – https://www.youtube.com/watch?v=wWtWdAGjj4s – from the 7 minute 40 second mark)

If I could take a brief moment and help you just trace the flow of the Reformation. In its most simplest terms, the Reformation went from the German Reformation, to the English Reformation, to the Swiss Reformation, to the Scottish Reformation.

That is the flow of the stream of the Reformation. And there was one man in each of those four Reformations who became the point man, who became the chief influencer.

And in Germany it was Martin Luther.

In England it was William Tyndale.

In the Swiss Republics it was John Calvin.

And in Scotland it was John Knox.

In its simplest form, that is the flow of the Reformation.

Let me give you some dates.

Martin Luther was born in 1483. John Knox died in 1572. That is the tightest little brackets to put around the Reformation.

In reality, the Reformation continued in England under the Elizabeth reign, Elizabeth I, in England, which eventually became the birth of the Puritan era. But to understand the Reformation, you just simply need to walk from Luther to Tyndale, to Calvin, to Knox. And one man influenced the next, influenced the next, influenced the next. Let me try to create this for you in simplest terms before we look at Tyndale.

Martin Luther was born in 1483. He nailed his 95 theses in 1517. By his own admission, he was converted in 1519.

At that very same time, the greatest small group bible study in the history of Christendom was meeting across the English channel at Cambridge in the White Horse Inn. And in that small group Bible study was William Tyndale. And while Martin Luther was being converted and being summoned to the Diet of Worms, and while he was saying, ‘here I stand, I can do no other, God help me,’ God was raising up William Tyndale, who was reading Martin Luther.

The small group Bible study at Cambridge were reading the works of Martin Luther. In fact, that small group Bible study became known as ‘Little Germany’ and they would rock the English world.

In that small group Bible study were 9 martyrs, two of whom were burned at the same stake together. Hugh Latimer and Nicholas Ridley, in which Hugh Latimer gave that all time famous line as they were being burned together at the same stake, ‘play the man, Mr. Ridley. We shall light a candle this day in England that shall never be extinguished.’

So they’re meeting in England at exactly the same time Luther is being converted and Luther is being summoned to the Diet of Worms. The flame is spreading to England and William Tyndale is coming to faith in Christ. And William Tyndale comes to the realization that the entirety of England is lost, with a few exceptions of Lollards and those who had been under the influence of the Lollards, who were the preachers sent out by John Wycliffe.

William Tyndale sets out on a mission, that is the most extraordinary mission – to translate the Bible into the English language. He would have to go underground for 12 years and live basically in a backroom closet and translate under candlelight the Bible into the English language. He would never marry. It would take him 12 years. He was burned, hung, and blown up in 1536. That is the very same year John Calvin went to Geneva.

One man steps off the scene, God has next man up.

And the very time that Tyndale is being martyred, Calvin is providentially being led to Geneva having no intention to go to Geneva. There was a roadblock in the middle of the night. He was forced to go to Geneva and he ended up staying and being the force of the Swiss Reformation.

Calvin went there in 1536. He was run out of town in 1538, he was run out of town in 1538. He was gone for three and a half years. He comes back in 1541. He remains for the next 23 years until 1564 when Calvin dies.

In 1553, there comes to the throne of England, Mary I, Mary Tudor, who became well known as Bloody Mary, for good reason. She put to death 288 Protestants – burned them at the stake. And the very first one she burned at the stake, I carry his picture in my preaching Bible. That’s 1553.

And because of the reign of terror that Bloody Mary unleashed upon England, English Reformers and people who were members of English Reformed Churches had to make a difficult decision. Do we stay and face being burned at the stake or do we flee for our life out of England? Many chose to stay, others chose to flee.

One of those who fled was a royal chaplain under Edward VI, the teenage Protestant King. His name was John Knox.

John Knox fled England for his life and he went to, of all places on planet Earth, he went to Geneva. And he sat at the feet of Calvin and was personally under the preaching – verse by verse – of John Calvin.

He was across the street at Calvin’s auditorium, which became in essence Calvin’s seminary in which men were being trained for ministry and were being sent out by waves to the nations. John Knox is now being personally trained and discipled through the pulpit ministry of John Calvin.

And when Bloody Mary mercifully dies in 1538, John Knox is now free to go from the feet of Calvin to his native homeland in Scotland and he hits Scotland like a category 5 hurricane. He hit Scotland like a tsunami would hit the beach. And he established within one year the Church of Scotland and the Reformation in Scotland went further than the Reformation in England.

But the point I want to make with you is there is an unbroken succession from Martin Luther to William Tyndale reading Martin Luther, and William Tyndale launching the English Reformation, to the year that he is martyred, John Calvin steps out of nowhere onto the pages of history and becomes the pastor of Geneva. And while Calvin is there through the persecution of Bloody Mary, it flushes John Knox out of England into the congregation of John Calvin, who (Knox) will then take the gospel and the message and the word of God to Scotland and give birth to the Scottish Reformation. It will be from there that it will be taken across the Atlantic to the colonies of my home country, America. And it will spread eventually around the world.

So just understand the domino effect. Understand the sequence.

Germany, England, Switzerland, Scotland. Luther, Tyndale, Calvin, Knox.

That is the simplest overview of the Reformation from 1517 to 1572, that little window of time.

Thoughts on Preaching

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“Imagination in preaching means being able to understand the truth well enough to translate or transpose it into another kind of language or musical key in order to present the same truth in a way that enables others to see it, understand its significance, feel its power—to do so in a way that gets under the skin, breaks through the barriers, grips the mind, will, and affections so that they not only understand the word used but feel their truth and power.” – DSinclair Ferguson

“A good question for us as pastors to ask ourselves before we get up to preach is, ‘Would Jesus Christ have had to die on a cross for me to preach this sermon?'” – William Willimon

Reading the Prophets

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Article by Bryan Estelle – original source here – https://www.ligonier.org/learn/articles/how-to-read-the-prophets

The Prophets are difficult to understand. In part, that is because God revealed Himself to them in dreams and visions. Only with Moses did God speak face to face (Num. 12:6–8). The Major Prophets include Isaiah, Jeremiah, Ezekiel, and Daniel. The Minor Prophets include Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Here are several tips that will help you read and understand the Prophetic Books.

1. Investigate the context.

First, understand as much as possible about the historical occasion, the social setting, and the prophet you are reading. A good study Bible, such as the Reformation Study Bible, can help with this.

2. Recognize the role of the prophets as God’s covenant lawyers.

Second, recognize that the prophets were essentially God’s covenant lawyers. Although they spoke to many parts of the covenant—for example, the preamble and the historical prologue (“I am the Lord your God who brought you out of the land of Egypt”), and they often reminded the people of their responsibility to fulfill God’s commands (i.e., “stipulations”),—their primary purpose was to communicate the sanctions of the covenant. In popular parlance today, we tend to view sanctions as only negative (for example, “economic sanctions”). But in Scripture, sanctions can be positive or negative. In other words, blessings for obedience, and curses or punishment for disobedience. Like good lawyers, the prophets compiled their suits against the king and/or the people and preached to them about how they had failed to live up to God’s standards.

3. Learn to be aware of the prophetic idiom.

The prophetic idiom is an important aspect of how the Prophets speak of future realities. Here, the central thesis is that the Prophets, which continually talk about the maintenance of and arrangements of Israel and the tribes, their land, and their temple, are very often describing new covenant realities yet to come. Therefore, the reader should constantly be asking the questions, “Are the contemporary matters surrounding the prophet, what he is really talking about? Or, is he speaking of future realities?” The prophetic idiom, therefore, is that manner of expression by which the prophets of the Old Testament use the typological configuration of the things of Israel in order to portray the Messianic realities of the new covenant age. This is the nature of the prophetic idiom, and if we do not recognize it, then we will misunderstand the Prophets.

This is what Paul knew well, even in his appeal before Agrippa (Acts 26:19–29). Paul appeals to the prophets, that they speak about Christ and Paul’s mission to the gentiles. The language of the prophets, the kind of figurative idiom in which they express themselves, demands (especially for the new covenant believer) separating the external idiom from the reality of the new covenant promises.

In short, in the prophetic idiom, the prophets are often describing the new covenant in the terms of the circumstances of the institutions of the old covenant. The language of prophecy, the imagery the prophets use, the idiom they use in their descriptions, is often used to portray what is going to happen in Christ Jesus and to all of humanity. This becomes important, for example, in the descriptions of exile and scattering, the gathering of the tribes, the return to the land, and the form that the curses take. Although the prophets do not speak with omniscience with regard to the future, they do often speak of the certainty of God’s coming in Jesus Christ, the new covenant, and even to the second advent of our Lord, without distinguishing all the parts from one another. Nevertheless, there is still an integral unity to the various stages about which they speak under the inspiration of the Holy Spirit.

For example, when Joel speaks about the outpouring of the Spirit and the images of the great and terrible coming day of the Lord, it was not only his original audience to whom he was speaking (Joel 2:28–32). Joel 2 is quoted in Acts at Pentecost (Acts 2:17–21). The same images expressed in Acts 2:28–32 are also evident at Christ’s crucifixion. One could even legitimately argue that Joel’s prophecy finds ultimate expression in the second coming of our Lord. Therefore, although Joel had a single intent, his words find many references (i.e., “landing points”) throughout redemptive history. That is why this passage about the outpouring of the Spirit was one of John Calvin’s favorite passages for explaining how the prophetic idiom works.

4. Hunt for ways in which the New Testament Scriptures cite, allude to, or echo the Prophets.

Fourth, and finally, since Christ told His disciples on the road to Emmaus that all the Scriptures spoke about Him and His ministry (or by extension His body, which is the church), we should always be on the hunt for ways in which the New Testament Scriptures cite, allude to, or echo the Prophets. For example, Peter (having been a witness to the transfiguration) realized that the foundational passage in Deuteronomy 18:15–19, which speaks about Moses as the paradigmatic prophet of all subsequent prophets, found its ultimate homecoming in Christ as the final prophet (see Acts 3:17–26). This interpretation is confirmed further by the writer to the book of Hebrews, who understood that Moses was faithful as a servant over his house (the old covenant) but Christ is faithful as a son over His house; that is, the new covenant. Moreover, God is the builder of the entire house, old and new (Heb. 3:1–6).

All “Very Good”?

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Ken Ham:

Does God call cancer “very good?”

Does God call arthritis “very good?”

Does God call abscesses “very good?”

Does God call tumors “very good?”

Did thorns exist before the fall?

Did animals eat other animals before the fall?

For those Christians who believe in millions of years, then the answers to the above questions are “Yes” to all!

Before I explain this, we first of all need to understand how we should define the word “good.” Let’s consider this passage:

“And as he was setting out on his journey, a man ran up and knelt before him and asked him, ‘Good Teacher, what must I do to inherit eternal life?’ And Jesus said to him, ‘Why do you call me good? No one is good except God alone’” (Mark 10:17–18).

Only God is “good.” This means the attributes of God define what the word “good” means.

From reading through the Scriptures, we learn God is infinite, self-existing, never changes, has no needs, all knowing, all powerful, all loving, everywhere, infinitely wise, unchangingly kind, full of good will, perfect in all he does, compassionate and merciful, perfect in all his ways, infinitely beautiful.

So when God defines anything as “very good,” then it must be exceedingly good. It must mean perfect and beautiful.

In Genesis 1:31 we read, “And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.”

Now “everything that he had made” includes everything created over the six days in Genesis 1. And as we read in Exodus 20:11, “For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

God’s Word makes it clear that everything God created, from the earth, to the plants, stars, animals, and man were all “very good.” They were perfect at the beginning.

Here’s an insurmountable problem for those Christians who believe the fossil record was laid down over millions of years before man.

First, the belief in millions of years came out of naturalism, the religion of atheism. Atheists postulated that fossil layers were laid down over millions of years by natural processes (no supernatural involved), capturing evidence of life as it supposedly evolved.

Secondly, in the fossil record there are many instances documented of disease like cancer, tumors, arthritis, and abscesses in the remains of various creatures. So, if a Christian believes in millions of years, then such diseases existed over millions of years before man existed. Now the Bible tells us as I quoted above that after God made everything including man, he said everything he made was “very good.” Thus, those Christians who believe in millions of years have to admit that this would mean God calls diseases like cancer, tumors, arthritis, and abscesses as “very good.”

There is no way God calls diseases “very good.” Death and disease exist in this fallen world because of sin. Death is described as an “enemy” in 1 Corinthians 15:26. Death is an intrusion! That’s why one day it will be thrown into the lake of fire. Romans 8:22 tells us the whole creation is groaning because of sin. To accuse God of saying diseases like cancer are “very good” and to accuse God of using death as part of the process of creating life, is to attack the very character of God.

Those Christians who believe in millions of years also therefore can’t get around that this means when we look at this world of death, suffering and disease, then God must be responsible for this. But the Bible makes it clear our sin is responsible of this groaning creation. That’s why Jesus came to die on a cross because death was the penalty for sin.

Thirdly, those who believe in millions of years have to then answer the question, “what did sin do to the world?” If all that death, suffering and disease existed before man sinned, then what did sin do? Apparently nothing that we observe in this groaning world is because of sin!!!!

Fourthly, there are two more items.

1. The Scripture teaches plainly that thorns came after the curse because of man’s sin:

“Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you;”(Genesis 3:17–18)

But there are many examples of fossil thorns supposedly formed millions of years ago!

No, you can’t have thorns millions of years before man.

2. The Scripture teaches plainly that animals were vegetarian before the fall.

“And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.”(Genesis 1:30).

But there are many examples of animals having eaten other animals or in the midst of eating another creature in the fossil record supposedly millions of years before man and before man sinned.

No, you can’t have animals eating each other before the fall.

Christians who compromise God’s Word and undermine its authority with the belief in millions of years need to give it up and take God at his Word.

Quotes to Ponder (117)

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“Christ is the one eternal High Priest; therefore, those who vaunt themselves as high priests oppose the honor and power of Christ.” – Ulrich Zwingli, Swiss Reformer

“Bring them to church. Saturate their lives with the Word of God. Even if they lay on the floor. Even if they need 437 goldfish and a sucker to be quiet. Even if you stand in the back swaying back and forth holding them. Even when it’s hard. Even when your row looks like a small hurricane just came through. Bring them to church. Let them see you worship. Let them see you pray. Let them see you running toward the Savior … because if they don’t see and learn these things from you, who are they going to learn them from? The world will teach them it’s not a priority. The world will teach them it’s okay to lay out, not to pick up their Bibles. The world will direct them so far off course, confuse them, and misinform them that just being ‘good’ is enough. The world won’t teach them about Jesus. That’s our job.” – Tom Manuel

“Give me one hundred preachers who fear nothing but sin, and desire nothing but God, and I care not a straw whether they be clergymen or laymen; such alone will shake the gates of hell and set up the kingdom of heaven on Earth.” – John Wesley

“Whenever the Lord shuts his sacred mouth, [the Christian] also desists from inquiry. The best rule of sobriety is, not only in learning to follow wherever God leads, but also when he makes an end of teaching, to cease also from wishing to be wise.” – John Calvin, Institutes, Book 4. Ch 21. Sec 3

“To me, Calvinism means the placing of the eternal God at the head of all things. I look at everything through its relation to God’s glory. I see God first, and man far down in the list . . . Brethren, if we live in sympathy with God, we delight to hear Him say, ‘I am God, and there is none else.’” – Charles Spurgeon from “An All Round Ministry,” 337

“You may spoil the gospel by disproportion. You have only to attach an exaggerated importance to the secondary things of Christianity, and a diminished importance to the first things and the mischief is done. Once alter the proportion of the parts of truth, truth soon becomes downright error! Do this, either directly, or indirectly, and your religion ceases to be Evangelical.” – J. C. Ryle

“If Christ did so buy them, and lay out the price of His precious blood for them, and then at last deny that He ever knew them, might they not well reply, ‘Ah, Lord! was not Your soul heavy unto death for our sakes? Did You not for us undergo that wrath that made You sweat drops of blood? Did You not bathe Yourself in Your own blood, that our blood might be spared? Did You not sanctify Yourself to be an offering for us as [much] as for any of Your apostles? Was not Your precious blood—by stripes, by sweat, by nails, by thorns, by spear—poured out for us? Did You not remember us when You hung upon the cross? And now do You say, You never knew us? Good Lord, though we be unworthy sinners, yet Your own blood does not deserved to be despised. Why is it that none can lay any thing to the charge of God’s elect? Is it not because You die for them [Romans 8]? And did You not do the same for us [according to a universal atonement]? Why, then, are we thus charged, thus rejected? Could not Your blood satisfy Your Father, but we ourselves must be punished? Could not justice content itself with that sacrifice…?’” (291) John Owen – The Death of Death in the Death of Christ

“I preach the doctrines of grace because I believe them to be true; because I see them in the Scriptures; because my experience endears them to me; and because I see the holy result of them in the lives of believers. I confess they are none the less dear to me because the advanced school despises them: their censures are to me a commendation. I confess also that I should never think the better of a doctrine because it was said to be ‘new.; Those truths which have enlightened so many ages appear to me to be ordained to remain throughout eternity. The doctrine which I preach is that of the Puritans: it is the doctrine of Calvin, the doctrine of Augustine, the doctrine of Paul, the doctrine of the Holy Ghost. The Author and Finisher of our faith Himself taught most blessed truth which well agreed with Paul’s declaration, ‘By grace are ye saved.’ The doctrine of grace is the substance of the testimony of Jesus.”

[C. H. Spurgeon, C. H. Spurgeon’s Autobiography, Compiled from His Diary, Letters, and Records, by His Wife and His Private Secretary, 1854–1860, vol. 2 (Chicago; New York; Toronto: Fleming H. Revell Company, 1899), 87.]

“An over-popular definition of holiness is ‘set apart.’ Ask a group of Christians to define holiness, and many will say just those two words: ‘set apart.’ A better and more full-orbed Biblical definition is, ‘Set apart to the ownership and service of God.'” – Dan Phillips

A good reminder on justification from Obadiah Sedgwick:

Believers have immunity or freedom from being justified by the Law, from all legal judgments for life. Although you are not free from the Law as a guide for life, you are free from the Law as a Covenant of life. While you are not free from the Law as it reflects the good and holy will of God, you are free from the Law as a means of salvation and justification because you are under the Covenant of grace. The Covenant of grace removes you from the court and bar that pronounces life based on your own good deeds and death based on your own evil deeds; Romans 3:28, “We conclude that a person is justified by faith without the deeds of the Law.” Galatians 3:11, “No one is justified by the Law in the sight of God, for the just shall live by faith.”

As the Law demands perfect and personal righteousness of our own, it won’t justify or give life to you unless it finds that righteousness within you; you don’t live if you aren’t perfectly righteous; absolution is pronounced upon your own perfect innocence, and condemnation is pronounced upon any defect or breach. Truly, in this regard, no living person can or will be justified; therefore, there is comfort in knowing that, being in Christ and in this Covenant of grace, you are justified from all things from which you couldn’t be justified by the Law of Moses; see the Apostle in Acts 13:39. Your life doesn’t depend on your own righteousness now, but on the righteousness of Christ; nor does it rely on your own deeds, but on Christ’s obedience. Luther’s expression is excellent: “Though my works have been very good, it is not those but Christ who justifies me; and though my works have been very bad, the righteousness of Christ can and will justify me; my evil deeds will not condemn me, and my good deeds cannot acquit me; it is Christ, it is Christ, and not the Law that justifies me.”

  • Obadiah Sedgwick, The Bowels of Tender Mercy Sealed in the Everlasting Covenant (London: Printed by Edward Mottershed, for Adoniram Byfield, 1661), 81.

The Marks of the Church

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Article by W. Robert Godfrey – Original source: https://www.ligonier.org/learn/articles/the-marks-of-the-church

If you move to a new town, you have to find a new church. The search for a new church can be difficult and frustrating. If you pick up the Yellow Pages and look under “church,” you are likely to confront a bewildering array of possibilities. Perhaps you already have some fairly definite ideas of what you want in a church. You may be looking for a good youth group or active senior citizens group. You may want a powerful preacher or a certain kind of music. You may be very loyal to one denomination or you may like to “shop around.”

What should you be looking for in choosing a new church? Your first concern should be that the church be a “true church.” You do not want to choose a church that is part of a sect or a cult. You do not want a church that still bears the name of church, but whose lampstand Christ has removed (Rev. 1–3). How do you recognize a true church? This question was acute at the time of the Reformation. The Roman Catholic Church in the sixteenth century basically argued that Christ preserved the true church through the work of the pope, the bishop of Rome. The true church is easy to recognize because it is in fellowship with the pope. Any church that does not submit to the pope is a false church.

The Reformers did not accept Rome’s approach. They argued that the true church is not marked by submission to a supposedly infallible apostolic office—the Papacy—but by acceptance of apostolic truth. Luther declared that “the sole, uninterrupted, infallible mark of the church has always been the Word.” The true church is marked by submission to the Scriptures.

Anyone familiar with the Reformation knows the importance of the Bible in the formation of Protestantism. Against the claims of the medieval church that tradition, bishops, and councils were authoritative along with the Bible, the Reformers insisted that the Bible is the only absolute authority for Christians. The Bible must judge all traditions and church officers and assemblies. It is not surprising then that the Reformers taught that the centrality of the Word is the key mark of the true church. As one of the Reformation confessions put it, the true church is known “in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church” (Belgic Confession, Article 29).

This general recognition of the Word as the mark of the true church came to specific expression. Among the Reformed churches, eventually three marks were identified: faithful preaching of the Word, faithful administration of the sacraments, and faithful exercise of discipline.

In focusing on the marks of the church, the Reformers were not saying that all a good church needs to have are the marks of the church. They focused on the marks because the marks make the true church recognizable. The church of Christ has many more characteristics than the three marks. But these characteristics—we might mention prayer, fellowship, devotion—are not so easy to observe. The marks are important because they display the faithfulness of the church.

Preaching

Faithful preaching was the first mark of the true church because preaching most directly brings God’s Word to His people. The Reformers stressed that God’s great means of speaking to His people was by preaching. Luther talked of the several forms that the Word takes. The first is the eternal Word, the second person of the Trinity. The second is the incarnate Word, Jesus. The third is the inscripturated Word, the Bible. The fourth is the “shouted Word,” the preaching. At the heart of Christian worship and life is the ministry of the Word in preaching. If preaching is not faithful, the life of the church cannot be faithful. It is an essential mark of the true church.

Calvin added that this first mark of the true church is not just faithful preaching of the Word. A man standing on a street corner may be faithfully declaring the Word, but there is no church. Calvin said that in a true church a further dimension of this mark is that the Word must also be faithfully heard and received. Reformed worship is sometimes called a dialogue between God and His people—God speaks and His people respond. Calvin’s point is that if God speaks through the preaching of His Word and no one is listening and responding, then no church exists. But where the Word is faithfully preached and received, there the mark of the true church can be seen.

Sacraments

The second mark of the true church is the faithful administration of the sacraments. At first glance we might be tempted to think that this mark is really more a sixteenth-century concern than a contemporary one. The Reformation, after all, confronted the Roman church, which stressed the absolute centrality of its seven sacraments. Did the Reformers make the sacraments a mark of the church just to distinguish their teaching of two sacraments (baptism and the Lord’s Supper) from the sacraments of Rome?

The Reformers certainly had a more fundamental concern than just to separate themselves from Rome on the sacraments. They were convinced that the sacraments are a fifth form of the Word, the visible Word. That phrase—“the visible Word”—had originated with Augustine and Calvin in particular had repeated it. The sacraments visibly display the very heart of the Gospel. Baptism shows that we are saved only by the washing away of sin in Jesus, and the Lord’s Supper shows that Christians live only through the body and blood of Christ offered as a sacrifice on the cross. These sacraments are an observable mark of the true church. In a true church the biblical sacraments are faithfully administered and received.

Discipline

The third mark of the true church is discipline. The exercise of the discipline taught in Scripture demonstrates the church’s determination to pursue holy living before the Lord. If flagrant heresy or notorious unchristian behavior is tolerated in the church, how can that church be genuinely receiving the Word of God? Paul clearly insists that the church exercise such discipline (1 Cor. 5:1–5, 13). Discipline is necessary in the church according to the Belgic Confession (Article 32) to preserve harmony, unity, and obedience. Where such discipline is missing, the church is not recognizable as a holy community.

The early Reformers such as John Calvin did not identify discipline as a mark of the church. Calvin certainly recognized the vital importance of discipline and even called it “the sinew of the church.” Perhaps he felt that discipline was too subjective to function well as a mark. How faithful must a church be in discipline to qualify as a true church? But later Reformers saw the mark of discipline as one way of testing Calvin’s concern that the Word not only be preached but be truly received. If a Christian community does not exercise and submit to discipline to some extent, then no true church exists.

Each of the three marks is an expression of the one great mark, the Word. Each mark expresses an aspect of the Word’s life and power in the church. The true church submits to the Word of God. As the church father Tertullian said, “They are true churches which hold to what they received from the apostles.”

By God’s appointment the church is a vital and necessary institution. Each Christian needs the fellowship and ministry of the church. But that spiritual need can only be met by a true church. Today the variety of churches in the Yellow Pages makes the marks of the church more important and useful than ever. The Reformation insight into the Word as the great mark of the church must still guide and direct us to true churches of Christ.

The Genesis Foundation

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Ken Ham writes:

The meaning of anything depends on its origin. And did you know that the book of Genesis gives us an account of the origin of all the basic entities of life and the universe? Let’s start listing them:

•The origin of space, matter, and time.

•The origin of the earth.

•The origin of water.

•The origin of the atmosphere and hydrosphere.

•The origin of light.

•The origin of plants.

•The origin of the sun, moon, and stars.

•The origin of the universe and solar system.

•The origin of land animals, flying creatures, and aquatic creatures.

•The origin of man.

•The origin of man’s dominion over the creation.

•The origin of why man has to work hard.

•The origin of woman.

•The origin of marriage.

•The origin of the family.

•The origin of evil.

•The origin of sin.

•The origin of death.

•The origin of clothing.

•The origin of man’s need for a Savior.

•The origin of the sacrificial system.

•The origin of thorns.

•The origin of languages.

•The origin of government.

•The origin of culture.

•The origin of people groups.

•The origin of nations.

•The origin of the chosen people.

Genesis is a very important book, as it provides the foundational knowledge for the rest of the Bible, for our Christian worldview, for all doctrine, and, in fact, for everything.

Let’s consider marriage. God created marriage when he created the first man and woman:

“Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed” (Genesis 2:24–25).

Marriage was not invented by judges or government leaders.

When Jesus as the Godman was asked about marriage, he responded this way:

“Have you not read that he who created them from the beginning made them male and female and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate” (Matthew 19:4–6).

Jesus actually quoted the text of Genesis 1:27 (“So God created man in his own image, in the image of God he created him; male and female he created them”) and Genesis 2:24 in giving the foundation for marriage. Marriage is between one man (male) and one woman (female). Yes, there are only two genders.

To understand the meaning of marriage, we need to understand its origin. Sadly, many Christian leaders who compromised Genesis with evolution and millions of years haven’t taught this foundational history to coming generations. If people don’t have the foundation in Genesis concerning the origin of marriage, one can understand how they might be easily influenced by the LGBTQ worldview, which is sadly happening to many young people, even from the church.

Satan knows if he can cause people to reject the literal history of Genesis, then the foundation of the whole Bible, of all doctrine, of the Christian worldview and, in fact, everything is undermined. That’s why in our day, Genesis has been so attacked. Christians must stand against those who compromise Genesis.

Even many conservative church leaders have been so intimidated by secular scientists and compromising Christian academics that they have not taught Genesis as literal history. As a result, biblical illiteracy permeates the church. Many don’t really understand Christianity as they should and can’t explain what Christians really believe and how to defend the Christian faith.

How can a Christian explain the gospel without teaching where man came from, why we are accountable to God, what sin is, why we die, why we needed a Savior, and why Christ died and rose again, without the foundational history in Genesis?

The Apostle Paul quotes or refers to Genesis many times when explaining the gospel message:

“Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Romans 5:12).

“Thus it is written, ‘The first man Adam became a living being’; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:45–49).

Paul goes back to Genesis in discussing the doctrine of marriage and the church:

“’Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband” (Ephesians 5:31–33).

The above is just a tiny glimpse of why Genesis is so important and why it is vital that Christians take it as written—as literal history. No wonder Jesus said:

“Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” (John 5:45–47).

5 Points For Preaching

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Article: 5 Practical Points for Preachers by Nicholas Batzig – original source – https://www.feedingonchrist.com/blog/post/five-practical-points-of-peaching

This past Tuesday, I had the privilege of giving a pastoral charge to two men coming to be licensed to preach within the bounds of our Presbytery. The charge to those being licensed or ordained is a solemn event, happening only once in a man’s life and ministry. The charge was built largely on the ministry of the Apostle Paul and some of his charges to Timothy and Titus in the pastoral epistles. Though one can only say so much in a three to four minute charge, I carved out five practical points for these men as they enter in on a preaching ministry. Here is the essence of that charge: 

1. Prioritize first preaching to yourself whatever you plan on preaching to others.

John Owen once famously declared, “Truly no man preaches that sermon well to others that doth not first preach it to his own heart”. . .Unless “he finds the power of it in his own heart, he cannot have any ground of confidence that it will have power in the hearts of others.” We never want to step into the pulpit without having seriously and soberingly preached first to ourselves whatever passage we are preaching to the congregation. When a man does not preach the Scriptures to himself, first and foremost, he will deliver hyper-intellectual, experientially theoretical, or dry and lifeless sermons to the people of God. 

In Lectures to My Students, Charles Spurgeon explained the dire need a minister of the word must have to be so affected by God’s word that he has a burning fire for the proclamation of it within. This will only come as we preach God’s word consistently to our own hearts, the Holy Spirit fanning the flame of love for the triune God and the ministry of His word. Spurgeon wrote, 

“I have such a profound respect for this ‘fire in the bones,’ that if I did not feel it myself, I must leave the ministry at once. If you do not feel the consecrated glow, I beseech you return to your homes and serve God in your proper spheres; but if assuredly the coals of juniper blaze within, do not stifle them, unless, indeed, other considerations of great moment should prove to you that the desire is not a fire of heavenly origin.”

2. Keep Christ and Him crucified and risen central in all your preaching.

The Apostle Paul said, “I determined not to know anything among you except Jesus Christ and him crucified. Nearly every man I have known has began his preaching ministry with this commitment. However, as the years roll on, so many deviate from this and allow themselves to be sidetracked by subjects and emphases that–while they may have roots in the teaching of Scripture–supplant the central focus of Scripture on Christ and the salvation that is in Him alone. As Geerhardus Vos explained,

“It is possible, Sabbath after Sabbath and year after year, to preach things of which none can say that they are untrue and none can deny that in their proper place and time they may be important, and yet to forego telling people plainly and to forego giving them the distinct impression that they need forgiveness and salvation from sin through the cross of Christ. . . there ought not to be in your whole repertoire a single sermon in which from beginning to end you do not convey to your hearers the impression that what you want to impart to them, you do not think it possible to impart to them in any other way than as a correlate and consequence of the eternal salvation of their souls through the blood of Christ.” 

3. Give yourself to a continual study of biblical, systematic, exegetical, and historical theology. 

In 1 Timothy 4:13-15, the Apostle charged young Timothy, “devote yourself to the public reading of Scripture, to exhortation, to teaching. . Practice these things, immerse yourself in them, so that all may see your progress. There is so much to learn. The late John Gerstner was once asked how much theological preparation does a man need for effective ministry. He said, “If I knew that I only had five years to live. I would spend four preparing for ministry and one ministering.” Although some might find this statement somewhat lopsided, the point is simple. We need to be men who are continually digging into the Scripture, solid theological works, and the annals of church history. As we do, the Apostle says that our “progress will be evident to all.” We need men who are humble, hungry, and teachable. We should also recognize that this is not merely something we should do in preparation for a preaching ministry–it is something that we will need to do this throughout the entirety of our ministries.

4. Stay single-minded in your commitment to the the gospel ministry, particularly in light of suffering for the sake of the gospel of Christ.

As the Apostle Paul told Timothy in 2 Timothy 2:3, “Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” If we are to have a fruitful and effective ministry of the word and the gospel, we need to stay single-minded to the call of God. Too many ministers have allowed themselves to become preoccupied with civilian affairs. We are not to divide our time between the ministry of the gospel and community organization. We must resist becoming “half pastor/half politician.” Whatever the distracting agendas, the man of God must give himself wholly to that which God has deemed most important.

This is especially the case when hardship or opposition arise because of the word. The Apostle Paul could press though all the challenges, trials, and opposition on account of the word because he remained single-minded in his commitment to the mission of God. In 2 Tim. 2:10, he explained, “I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.”

5. Watch over your life

In 1 Timothy 4:16, Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” There are a thousand different ways that Satan seeks to devour ministers–e.g. love of provision, love of praise, love of pleasure, and love of power. Many men have started off strong and then spiritually declined because they stopped keeping watch over themselves. Since we have an irreconciliable war raging within us, the flesh wrestling with the Spirit and the Spirit with the flesh, we need to be especially resolute in mortifying sin and in guarding our hearts.

We can professionalize ministry in such a way and to such an extent that we learn how to hide the true spiritual condition of our hearts. A number of years ago a pastor and theologian I greatly admired for his robust Reformed expositions of Scripture took his own life. It came out that he had been having affairs with women in various related congregations for approximately two decades. During that time, this minister wrote solid books, spoke at major conferences, taught in seminaries, and carried on in regular Lord’s Day preaching and teaching. When some of his ongoing sin came to light, he was asked how he was able to minister while living in unrepentant sin. He replied, “I leaned on my gifts.” That is a sobering thought for any man to whom God has given gifts for preaching and pastoring. A mentor once wisely taught me, “You can lose the ministry and keep your family but you can’t lose your family and keep the ministry.” There is an ever present need to take heed to ourselves. Our lips are always a few steps ahead of our feet. There, we must be resolute in guarding against the multitude of temptations that Satan will seek to use against us.