Is Uncertainty a Virtue?

Is Uncertainty a Virtue?

by | Jul 27, 2018

Is Uncertainty a Virtue?

Increasingly, there is a subtle tendency to sidestep difficult and inconvenient issues by saying we cannot be certain about them. Of course, being non-dogmatic is thought to be a virtue in our culture. Yet it’s one thing to acknowledge a defect in our own understanding, it’s another thing to claim that for everyone else. Open questions and matters indifferent seem to have increased at the expense of the practical authority of Scripture. Sometimes muddying the waters means people feel free to take up a definite alternative position. For instance, where professing evangelicals want to support something like same-sex marriage. If they can make the Biblical passages seem unclear then they feel justified in their position. But where do such claims end in relation to God’s revealed will? What indeed are we saying about God’s ability to give us clear teaching?

Of course some parts of the Bible need more careful study than others to understand them in the right way. But this is different to saying that they cannot be understood. There can also be doubts and difficulties that we must work through but that is something different to making doubt an essential aspect of our belief. It is different to the idea that the Church must progress (claiming the leading of the Spirit) to believe things that are flatly contradictory to Scripture and to how former generations understood Scripture. One former evangelical has recently written a book called The Sin of Certainty to champion the conviction that striving for certainty is destructive. One may well ask how “certain” the author is about that conviction itself.

This idea of virtuous uncertainty is not in fact a biblical idea. God has given us “excellent things in counsels and knowledge” to make us “know the certainty of the words of truth” (Proverbs 22:21). “All Scripture…is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). We are meant to be able to handle it skillfully and in the right way (2 Timothy 2:15). We are not meant to “be tossed to and fro, and carried about by every wind of doctrine” (Ephesians 4:14). Our love abounds through knowledge not through ignorance (Philippians 1:9). Even in things indifferent “Let every man be fully persuaded in his own mind” (Romans 14:5).

These issues are not in fact new. Samuel Rutherford had to counter a rising skepticism and we can learn a lot from the principles he draws from Scripture. He gives particular focus to the idea that it doesn’t matter what we believe as long as we believe what is necessary to be saved.

1. We Can be Certain About Things that are Not Fundamental

We believe with certainty of faith, many things which are not fundamental. For example we are not to be “ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day” (2 Peter 3:8). Many (we may suppose) are in glory that died ignorant of this and without believing or. Or at least they died without any certainty of faith on this point: that with God time has no coexistence of duration whether long and short. Yet Peter asserts that it is to be believed with certainty of faith.

The Holy Spirit tells us of many historical matters in Hebrews 11. We believe these by certainty of divine faith but they are not fundamental. If we do not believe all that Paul and the rest of the apostles have written and Moses and the prophets have said we must take them to be false witnesses in saying, preaching and writing what is not true. Paul says so (1 Corinthians 15:15).

The apostles say, “we are witnesses of these things” (Acts 5:32). Now these things refer not only to Christ’s death and resurrection but also to points that are not fundamental. They include identifying the instruments of His death (verse 30; Acts 4:10 and Acts 3:26). The apostles and the Holy Spirit were witnesses of the truth of both fundamental and non-fundamental things (Acts 1:8). Christ said they were “my witnesses of these things” (Luke 24:48). These things are identified in verse 44, “all things that must be fulfilled which were written in the Law of Moses, and in the prophets, and in the Psalms concerning me”. This includes the sacrifices, types, and particular ceremonies that were shadows of Christ.

2. We Are to Examine the Truth to Gain Certainty

“Prove all things; hold fast that which is good” (1 Thessalonians 5:21) means prove and search our the true meaning of divine truths. Having thus proved and believed, hold the truth. It does not mean believe it for a day and yield to the complete contrary tomorrow, and then find and yield to yet another contrary principle the day after. If this was so the Holy Spirit would be commanding doubting, doubting till we lose faith and find it again and lose it again in a circle.

If this was the case, then the Bereans (Acts 17:11) must examine their own examining and their own doubtings and believing, and so on to infinity. It would be as though when they find Christ to be in Paul’s teaching and Moses and the Prophets, yet they must still examine and doubt. As though they should only believe the teaching of the prophets, apostles, and the Holy Spirit with reserve, waiting until they ‘receive’ new and contrary understanding from the Holy Spirit.

This is to teach us to be carried about with every wind of doctrine. Believing the truth of Scripture (whether in fundamental or non-fundamental things), however, is to believe a truth, because the Lord (cannot lie or speak untruth) says so.

3. We Ought to Pray For Certainty

We should pray “Lord enlighten my eyes” but this is not a prayer for conjectural, fluctuating and changeable understanding. Such a prayer for new light, is not that the Holy Spirit would teach us to believe truths and falsehoods in a circle. Instead it is a prayer that God:

  • Would give the Spirit of revelation to see gospel truths with a clear revelation of faith;
  • That He would be pleased to cause the light by which we see the same ancient gospel truths to shine more fully, with a larger measure of heavenly evidence.
  • That our understanding may so grow that we see new deductions, consequences, and heavenly new, fresh conclusions from the former truths of God.

Skeptical faith desires God to give us a contrary new light so that we would believe things to be true which were formerly believed to contradictory to the Word of God. This would turn light into night darkness, the truth into a lie, and make the Spirit of truth the father of lies.

4. The Apostles Encourage Certainty

The apostles never urge us to know any truth of God with a reserve. The apostles and the Holy Spirit in them, urge us to know assuredly that Jesus is Christ the Lord. They exhort us to be rooted and established in the faith (Colossians 2:7). They urge us to be fully persuaded of everything both fundamental and historical concerning Christ. Luke wanted Theophilus to “know the certainty” of the “things most surely believed among us” (Luke 1:1, 4).In Hebrews 5:12-13 the apostle exhorts us to believe many points concerning Christ beyond the first principles of the oracles of God. He exhorts them to progress to maturity (Hebrews 6:1). 

5. The Word of God is Able to Give Us Certainty

The principle of uncertainty implies the Word of God is obscurity and dark, not able to instruct us in all truths. It makes a blasphemous charge against the Holy Spirit, as if He had written the Scriptures with the intention that we would have no assured and fixed knowledge. It would leave us not with faith but a mere probable opinion, a conjectural, dubious apprehension of truths, with a reserve to believe the contrary. This would be as though the Lord’s purpose was to make us all skeptics and die doubting.

The apostles command us to believe and be comforted in believing the truths which they themselves believed as Christians and as fellow citizens with us. Are we going to say that the apostles also believed with reserve? That would be blasphemous.

6. We Must Serve God with Believing Conviction

All our practice must be in faith, i.e. with a persuasion that what we do is according to the revealed will of God. If it is otherwise we sin (Romans 14:23) and are condemned in all we do. But if faith with reserve must be the rule of our practice, we can do nothing in faith.

Conclusion

Today we face those who claim to be “progressive Christians”. They tell us that inviting questions is more valuable than supplying answers and we should explore the truth rather than declare it. They seem very uncertain about what God’s Word says but very certain about what human opinion (especially science) maintains. They are ready to say that we can’t be sure that the Bible condemns same-sex marriage but move quickly to say that we can be sure that it is ok. They tell us that we shouldn’t judge others. But that in itself is to pass moral judgement on our conduct. Christ says it is necessary for reconciliation to point out what others have done wrong (Matthew 18:15). The tide of uncertainty is influencing some evangelicals in subtle ways and we need to recognise this so as to resist it.

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Luther’s Gospel Breakthrough

Luther’s Gospel Breakthrough

by | Nov 2, 2017

Luther’s Gospel Breakthrough

It was not so much the 95 theses as Luther’s later study of Scripture that fully crystallised his understanding of the gospel of grace. He came to the book of Romans but was stopped in his tracks by the word “righteousness” in chapter one. For Luther this meant God’s justice and judgment. “I meditated night and day on those words” he says, until at last, by the mercy of God, I paid attention to their context (i.e. verse 17). He seized upon the words: “The just person lives by faith”. I began to understand that in this verse the justice of God is that by which the just person lives by a gift of God, that is by faith. As he meditated further, the whole gospel of grace was opened to him and the truth that we are justified by faith alone. Let’s take a closer look at the verse that became Luther’s Gospel Breakthrough.

Luther says. “I began to understand that this verse means that the justice of God is revealed through the Gospel, but it is a passive justice, i.e. that by which the merciful God justifies us by faith, as it is written: “The just person lives by faith.”

All at once I felt that I had been born again and entered into paradise itself through open gates. Immediately I saw the whole of Scripture in a different light.

“I ran through the Scriptures from memory and found that other terms had analogous meanings, e.g.,the work of God, that is, what God works in us; the power of God, by which he makes us powerful; the wisdom of God, by which he makes us wise; the strength of God, the salvation of God, the glory of God”.

I exalted this sweetest word of mine, “the justice of God,” with as much love as before I had hated it with hate. This phrase of Paul was for me the very gate of paradise.

Luther had long struggled in vain to keep God’s law perfectly in order to be righteous before God. The idea of God’s perfect righteousness as a standard of justice terrified him. He says it “struck my conscience like lightning,” and “was like a thunderbolt in my heart”. But he came to see that the righteousness of God is also spoken of as a gift revealed in the gospel.

This discovery is often called Luther’s “Tower Experience,” because in one of his “table talks” he mentions that he was studying Romans 1:17 in the heated room (his study) of the tower of the Black Cloister in Wittenberg when the light broke upon him. The truth of justification by faith alone was a cornerstone of the Reformation’s recovery of the gospel of grace. 

Despite its significance we do not have much that Luther wrote about this verse. This verse is, however, helpfully expounded by John Brown of Wamphray in his comments on the book of Romans. It is not enough that Luther could see the truth of justification by faith alone in this verse, we need to see it for ourselves too. Brown’s comments help to draw out the truth carefully.

The gospel is the power of God unto salvation to all that believe. This is because in that gospel the righteousness by which we must stand before God’s judgment seat is declared and revealed to believers. This is the righteousness that God reveals, no matter whether their faith is strong or weak; it is “from faith to faith”. The righteousness by which we must be justified is applied by sincere faith which is growing from one degree to another.

We are justified (declared righteous before God) by faith and not by works. Scripture affirms that we are just by faith and that we live by faith, therefore we are justified by faith. Paul quotes from Habakkuk 2:4 “The just shall live by faith” or “The just by faith shall live” (it can be read both ways).

 

1. There is No Salvation Without Righteousness

The Lord has made such a connection between righteousness (as the way) and life salvation (as the end) that no one can expect righteousness without salvation. God is “of purer eyes than to behold evil” (Habakkuk 1:13). The “unrighteous shall not inherit the kingdom of God” (1 Corinthians 6:9-10 and Revelation 21:27).

 

2. Saving Righteousness is Only Revealed in the Gospel

The only righteousness by which we attain to salvation cannot be learned by natural knowledge. However sharp-sighted in other things men may be by nature they cannot reach this. It is a matter that must be revealed in the gospel. It cannot be known except through the gospel because in it “is the righteousness of God revealed”.

 

3. We Cannot Earn this Righteousness

By nature we are inclined to obtain happiness through our own works. But the righteousness by which we must stand before God’s judgment seat (revealed and made known in the gospel) is not a righteousness we can purchase, merit or devise. It is a righteousness provided by the infinitely wise God and a righteousness of one who is God. It is therefore called “the righteousness of God” (Philippians 3:9) and the “righteousness which is of God by faith” (Romans 3:21 and 10:3).

 

4. This Righteousness is Received by Faith Alone

This righteousness of God revealed in the gospel is made ours by faith. It is applied by faith laying hold on Jesus and His righteousness. It is revealed “from faith” or by faith.

 

5. The Weakest Faith Receives this Righteousness

The least degree of faith (as long as it is true and sincere) receives this righteousness of God revealed to us in the gospel. It is “from faith to faith”; that is from the smallest degree and measure of faith to the greatest.

 

6. True Faith Continues to Grow

Although Satan uses many means to make true faith fail and die, it continues to grow from one degree and measure to another.

 

7. Justification by Faith is Essential

It is essential that justification by faith is properly understood. This is a truth opposed and obscured by Satan and those whom he uses. We must all understand it clearly and have it confirmed from the Lord’s Word. This is why Paul adds “it is written”.

 

8. Truth May be Established Indirectly

The law and the testimony of Scripture is the means to distinguish light from darkness. This is so full that we may confirm a truth from a verse where that truth is not directly addressed and is not necessarily the main purpose of the verse. The apostle makes use of a verse from Habakkuk here where the prophet is not primarily speaking about how or in what way people are justified before God. Rather, he is speaking about how the godly are supported and have life from faith even in days of trouble. The inference is justified, however. If the righteous have comfort through waiting on God by faith in a time of trouble it must be by faith that they are brought into life and justified.

If it is read alternatively, “The just by faith shall live”, it shows clearly that it is by faith (i.e. laying hold on Christ’s righteousness and blood) that they are just or justified. Great wrong is done to Scripture if we invalidate such inferences clearly deduced from it.

 

9. Justification is an Old Testament Truth

Although justification by faith is not outlined so fully and clearly in the Old as in the New Testament, it is still an Old Testament truth.  The apostle confirms this doctrine from a verse in the Old Testament (Habakkuk 2:4).

 

10. Justification is by Faith Alone

Faith is the only way by which sinners are brought from death to life and justification. Faith heartily embraces Jesus Christ for salvation as He is offered in the gospel. We are just and justified by our leaning on Him; for it is by faith that we are just.

 

11. Justification and Eternal Life Cannot be Separated

There is an inseparable connection between justification and eternal life. Thus, all those that are justified by faith in the blood of Christ, have fled to the city of refuge and sheltered themselves under the wings of Christ may be assured. Just as they are now spiritually alive so they will be carried through all difficulties and trials and at last inherit eternal life: for the just by faith shall live.

 

12. Justifying Faith is Living

Faith not only lays hold on Christ’s righteousness to be justified, it also draws strength from Christ as a root to live the life of grace and holiness. The same faith views God as reconciled in Christ, faithful in all His promises and mindful of the good of their souls in all sad circumstances. They have a life of comfort under the saddest circumstances that can befall them (Galatians 3:11; 2:20; Hebrews 10:38): the just shall live by faith.

 

13. Assurance is by Faith

Faith as God’s appointed means for accepting and embracing Christ and His righteousness justifies. By the same faith (not works), they get new confirmations of pardon; for the just (or he that is already justified) lives (in that justified condition) by faith.

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How Does Faith Justify?

How Does Faith Justify?

by | Oct 20, 2017

How Does Faith Justify?

The Scriptural truth of justification by faith alone is the teaching most closely associated with Martin Luther. It was a radical change from the idea that justification would only take place in the future on the day of judgement. Even more radical was the truth that it was by faith alone and not faith formed by acts of charity that would merit eternal life. Luther saw that Scripture teaches that we are not justified by any work that we do but solely on the basis of the imputed righteousness of Christ (Romans 3:21; 4:4-5). No wonder he wrote: “One cannot go soft or give way on this article, for then heaven and earth would fall”.

He also wrote that justification is “the most delightful” doctrine. But he added, that there were “few…who have thought it through well and who teach it aright”. About 150 years later it still needed correct teaching and thinking. John Brown of Wamphray wrote The Life of Justification Opened in order to clarify the doctrine against those who were introducing error. This problem remains today. One of the areas that Brown discusses is how faith justifies:

Faith is looking to Christ, as the stung Israelite in the wilderness looked to the brazen serpent (John 3:14,-15). Faith is saying ‘In the Lord have I righteousness’ (Isaiah 45:24). It is the believer putting on the Lord Jesus, that he may be found in Him and clothed with His righteousness (Philippians 3:9). It is receiving Christ (John 1:12) and receiving the atonement in Him and through Him (Romans 5:11) together with abundance of grace and the gift of righteousness (Romans 5:17). It is therefore called ‘believing on His name’ (John 1:12; 6:29; 7:35; 17:20; Acts 16:31; 19:25). Because faith has laid hold on this righteousness of Christ, this righteousness is called the ‘righteousness of faith’ (Romans 4:11) and the ‘righteousness which is of faith’ (Romans 9:30). It is that, ‘which is through the faith of Christ, the righteousness which is of God by faith’ (Philippians 3:9). Justifying faith is receiving Christ and His righteousness. It takes the man out of himself so that he may find and partake of that all-sufficient righteousness of Christ. Thus he may stand before God with confidence and expect pardon and acceptance. To say that faith is itself the gospel-righteousness on which they may lean and expect justification would be to destroy the essential work of justifying faith.

Brown emphasises that believers are not justified on account of their faith, as if that constituted their “gospel-righteousness”. Rather they are only justified on account of the righteousness of Christ imputed to them through faith as a mere instrument or means of receiving it. He continues:

Faith, in this matter, is as the eye of the soul, that does not look to itself but looks out to another. All who would live the life of justification must take themselves to Jesus Christ, lean on Him and His righteousness. They must be clothed with the robe of His righteousness alone and found in Christ alone. This is the only basis on which they must think of standing before God, having on Christ’s righteousness which God imputes to believers, and which they receive by faith, in order that they may have justification.

 

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The Soul of Christ’s Sufferings

The Soul of Christ’s Sufferings

by | May 19, 2017

The Soul of Christ’s Sufferings

Crucifixion is perhaps the most violent, humiliating and painful method of execution ever devised. The very word that we use for acute pain (excruciating) comes from crucifying. Yet we must never forget that the deepest sufferings were infinitely greater than the physical pain. As someone has put it, the soul of His sufferings was the sufferings of His soul. What do we mean by His soul sufferings? Samuel Rutherford puts it succinctly: the Saviour suffered in His soul “God’s wrath, which was a very hell to Christ”. He endured the felt wrath of God instead of the felt blessing that He never before lacked. Merely physical sufferings would not have satisfied divine justice.

This is a vital point. David Dickson gives several reasons for it:

  • The curse of the fall (breaking the covenant made with Adam) was death, both of body and soul. The redeemed had to be delivered from the death of both by the Redeemer enduring both for their redemption.
  • Sin infected the whole person, soul and body. No part or power of the soul is free from it. Justice therefore required that the Redeemer should feel the force of the curse both in body and soul in place of the persons redeemed.

 

Death to the soul consists in its separation from communion with God and this is what Christ endured. There are deep mysteries in this, Christ never ceased to be God of course even when He forsaken of God. Christ was deprived for a time of a clear vision of the blessedness of God, the quiet possession of the formerly felt peace, and the fruition of joy for a time. Thus He suffered an eclipse of light and consolation that otherwise shined from His God-head. In this sort of spiritual death He underwent some degrees of spiritual death.

David Dickson outlines various degrees of soul suffering that Christ endured. This is an updated extract from his book Therapeutica sacra: showing briefly, the method of healing the diseases of the conscience, concerning regeneration.

 

1. Imputed Sin

The guilt of all the sins, crimes, and vile deeds of the elect committed from the beginning of the world was imputed to Him. By accepting this imputation He did not pollute His conscience. Yet He burdened His soul, binding Himself to bear their deserved punishment.

The vilest sinners such as liars, thieves and adulterers cannot bear to hear themselves called liars or thieves. They cannot bear the shame of the vileness of which they are truly guilty. What suffering of soul, what clouding of the glory of His holiness was it then when our Lord took upon His shoulders such a dunghill of all vileness? Nothing could be more unseemly for His holy majesty.

 

2. Extreme Perplexity

Added to all the former degrees of suffering of His soul, the perplexity of his thoughts fell on Him. There was such astonishment of soul when the full cup of wrath was presented to Him in such a terrible way. It made all the powers of His sense and reason for a time to be at a stand still. The Evangelist describes this suffering of His soul saying that “he began to be sore amazed” and also to be “very heavy”. Christ expressed Himself in these words “My soul is exceeding sorrowful unto death” (Mark 14:33-34). There was no imperfection in this only a sinless natural response to such a sudden terror. Daniel’s response to the terrifying appearance of the angel (Daniel 10:8-10) was not sinful.

 

3. Interrupted Communion

The conscious peaceful enjoyment of the happiness His human nature had in its personal union with His God-head was interrupted for a time. The vehemence of His trouble did not allow Him to hide His perturbation. In John 12:27 He cried out “Now is my soul troubled, and what shall I say?” and in Mark 14:34 He declares, “My soul is exceeding sorrowful unto death”. He implies by these words that death was at hand. It had seized hold on Him and wrapped Him up in the sorrows of death for the time, as in a net in which He knew He could not be held.

These miseries hid the happiness of His personal union with the God-head for a time. They hindered the conscious feeling of it for a time in His deep suffering. Yet, it was not taken away or eclipsed altogether.

 

4. Total Wrath

God’s justice, pursuing our sins in our Surety, showed Christ the cup of wrath in the garden. It held it to His head and pressed Him to drink it. The very dregs of the agreed curse of the law were poured into His patient and submissive mouth, as it were, filling the most inward part of soul and body. As a vehement flame, beyond all human comprehension, it filled both soul and body. It drew and drove forth a bloody sweat out of all His veins (the like of which was never heard of). It was like when a pot of oil, boiling up and running over with the fire beneath has the flame increased further still by a fiery mass of hot iron being thrust into it.

All His human strength was wasted and emptied, His mind thrown down, His joy fainted and a heavy weight of sorrow was on Him. He desired that small comfort of His weak disciples watching with Him a little and missed it when it was lacking. He also stood in need of an angel to comfort Him (Luke 22:43).

 

5. Extreme Fear

Christ’s human nature was like ours in all things except sin. It was indeed afraid when it saw and felt the wrath of God lest it should have been swallowed up by it. The apostle speaks of this fear in Hebrews 5:7 saying that Christ “offered up prayers and supplication and strong cries and tears, unto him that was able to save him from death, and was heard in that he feared”.

This seems the saddest part of all His sufferings, that He was afraid of being swallowed up. Yet this fear is not to be wondered at, nor is it inconsistent with His holiness. For when Christ assumed our nature, He also assumed all the common and sinless infirmities, passions, and perturbations of our nature. It is natural that the creature should tremble at the sight of an angry God. It is natural to man at the sight of something terrible or an evil coming on him or already come on him (especially if beyond all his natural strength) to tremble and fear the worst. Holy nature was right to fear present death, being cut off and swallowed up in the danger when God appeared angry and was hasting to be avenged on sinners in the person of their Surety. He did not doubt that He would escape from being swallowed up. Natural fear is very different from lack of faith in God’s faithfulness and power. Natural fear of the worst can be consistent with strong faith which helps to overcome natural fear.

If Christ had not been weakened and emptied of all human strength in His flesh, He could not have been humbled enough for us, He could not have suffered so much as Justice did exact for satisfying the law on our behalf. Yet if He had not also stood firm in faith and love towards God’s glory and our salvation He could not have satisfied Justice either. He would not have still been the innocent and spotless Lamb of God nor perfected the expiatory sacrifice for us.

 

6. Consciously Forsaken

Among the deepest degrees of the suffering of Christ in His soul was His being forsaken. In saying that He was forsaken of God He did not mean that the personal union of the natures in Him was broken. Nor did He mean that God had withdrawn His sustaining strength and help from the human nature. Neither was the love of the Father taken from Him or any aspect of the perfection of holiness taken from Him. It meant that God for a time had taken away conscious comfort and felt joy from His human soul. This was so that justice might be more fully satisfied in His sufferings. In this forsaking Christ is not to considered simply as the Son of the Father (in whom He is always well pleased) but as He stands in the room of sinners as Surety paying their debt. In this respect, He must be dealt with as standing in our name, guilty and thus paying the debt of being forsaken by God. We were bound to suffer this fully and forever, if He had not intervened for us.

 

7. Cursed Death

That which Christ suffered in torment was, in some respects, of the same kind as the torment of the damned. The punishment of the damned differs in their rebellious disposition of the mind and the duration of their punishment. Yet the punishment itself (torment of soul and body) compares with Christ’s suffering. This was the conscious torment of Christ’s soul and body in being made a curse for us.

 

Conclusion

Dickson’s friend James Durham makes appropriate application of these truths in one of his 72 sermons on Isaiah 53. He writes movingly of the horror Christ endured. It was as though many mighty squadrons of the highly provoked wrath of God were making a furious and mighty assault on the innocent human nature of Christ.

He says that considering Christ’s soul sufferings we ought to be stirred up to wonder at the love of God the Father and the love of the Son. If we consider the infinite glory of the One that suffered, the infinite wrath He endured and the infinite guilt of those for whom He suffered. Do you think it is appropriate, he says, that sinners who have hope of heaven through Christ’s sufferings should be so little moved at hearing and reading of them?

He suffers much by sinners, when His love shining forth in His sufferings is not taken notice of. I would put the question to you, ‘when was your heart suitably affected with thinking on them? Or, when did you purposely bless God for this, that He sent his Son to suffer, and that the Mediator came and suffered such things for you sinners?’ This is a part, and a considerable part of your duty; and gratitude should constrain you to do it. It should not let you diminish just esteem of His love.

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The Bible’s Main Teachings in 2 Words

The Bible’s Main Teachings in 2 Words

by | Feb 10, 2017

The Bible’s Main Teachings in 2 Words

Summarising a book of more than 780, 000 words is a colossal challenge. Especially when it is a book infinitely more important than any other. Perhaps it is impossible to do that meaningfully in two words. But to summarise the main teachings of the Bible is entirely different from condensing its entire contents. It is not a high level overview to provide general knowledge but a set of keys to unlock its personal application. Just two words can take us a long way into a practical and devotional engagement with the Scriptures.

One of the questions in the Westminster Larger and Shorter Catechisms most passed over is “What do the scriptures principally teach?” The answer seems as simple and straightforward as the question. “The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man”. Yet this simple statement undergirds the whole teaching and structure of the Catechisms, because it undergirds thee whole teaching of Scripture. The first part of the Catechisms deal with what we are to believe and the second part with what we are to do, or obedience to God’s revealed will.

Two words: faith and obedience. As we shall see, Hugh Binning preferred to speak of faith and love (as long as the latter was understood to include obedience). He drew this from the proof text used by the Catechisms: “Hold fast the form of sound words…in faith and love which is in Christ Jesus“ (2 Timothy 1:13). Once we have grasped this it can transform our practical engagement with Scripture.  These are the glasses through which we must read the Word as we ask the questions: What does God want me to believe and what does God require me to do? 

Scriptures certainly teaches that it contains “great things” of principal importance (Hosea 8:12). It is clear that faith in what God has revealed is one such thing  (John 3:33).  Another is obedience (Micah 6:8; John 17:17; 1 John 2:3-5). It also reveals a close relationship between faith and obedience; they depend on each other (Titus 1:1; 3:8; 1 Timothy 6:3). Faith must work by love (Galatians 5:6). The truth is truly believed when it is acted on and obeyed (John 3:21; 7:17; Romans 16:25-26). Truly depending on God’s Word will always be expressed in action. The Catechisms put faith first because it is most important and no obedience is pleasing or acceptable to God without it (Hebrews 11:6; Proverbs 2:1 and 5). Loving obedience is the evidence and outcome of faith. The following is an updated extract from Hugh Binning’s exposition of the Shorter Catechism.

 

1. Two Words

All divine truths may be reduced to these two headings: faith and love; what we ought to believe and what we ought to do. This is everything the Scriptures teach and this is everything we have to learn. What do we have to know except what God has revealed of Himself to us? What do we have to do except what He commands us? In a word, what do we have to learn in this world except to believe in Christ, love Him and so live unto Him? This is the duty of man, the dignity of man and the way to eternal life.

Here is the business then: to have our souls reconciled to Him so as to take away the enmity within us; and as He is satisfied with His Son, to so satisfy ourselves with Him and be as well-pleased in his redemption and purchase as the Father is. Then you believe in Him indeed. Now if this were accomplished, what more do we have to do but to love Him and to live unto Him?

Have you found in Scripture and believed with the heart what man once was and what he now is; how God once appeared to man and how He now manifests himself in the gospel? You now have no more to do except to search in the same Scriptures what you ought to be from now on. You who are restored in Christ must ask: “What manner of persons ought we to be?” The Scriptures will also give you that “form of sound words” which may not only teach you to believe in Him, but to love Him and obey His commands.

The law that before condemned you is now put in your hands by Christ to guide and conduct you in the way. It teaches you how to live from now on to His glory (Titus 2:12). Here is the rule of your conduct summed up: piety towards God, equity towards men and sobriety towards ourselves. This is self-denial, world-denial and lust-denial; to give up the world and our own lusts and have no more to do with them from now on. We must give them up in our affections not for a time, not in part but entirely and forever. We must give ourselves up to Him, to live unto Him and to live in Him.

 

2. Faith and Love Together

We do not have to distinguish faith and love too carefully. It is certain that love is in and from faith. It is in the very bosom of it, because faith is a soul-embracing of Christ. Faith is choosing Him for its portion and then having considered this goodly portion (what He is and has done for us) the soul loves Him still more and is impatient to be so distant from Him. We find them conjoined in Scripture and they are one in the heart. As they are joined in the word, so our heart should be a “living epistle”. Faith and love are two words but one thing under different conceptions. They are the outgoings of the soul to Christ for life – the breathings of the soul after Him, for more of Him, when it has once tasted how good He is.

Faith is not speculation or a wandering idea of truth.  It is not the truth not captivated in the mind but dwelling in the heart and getting possession of the whole man. A man and his will are one, but this is not so with a man and his mind. He may perceive the truth about many things that he does not love. But whatever a man loves, he becomes (in a way) united with.

When divine truth gains entry to the heart of a person and becomes one with their will and affections, it quickly commands the practice of the whole man. He that received “the truth in love” is found to walk in the truth. Many captivate truth in their understanding; they hold or detain it in unrighteousness but because it has no freedom to descend into the heart and possess that garrison, it cannot command the whole person.

Yet it is better to be truth’s captive than to captivate truth. It is better “to have obeyed from the heart that form of doctrine” (Romans 6:17). This blessed captivity to truth is indeed freedom, for truth makes free (John 8:32). Give it freedom to command you and it will indeed deliver you from all strange lords. You will obey it from the heart when it is indeed in the heart.

When the truths of God (whether promises, threatenings, or commands) are impressed on the heart, you will find them expressed in conduct. Faith is not empty assent to the truth but receiving it “in love”. When the truth is received in love, it begins to work by love (Galatians 5:6). Obedience proceeding from love to God flows from faith in God, and that shows the true and living nature of that faith.

 

3. Love is Obedience

Love is the sum of the law and its fulfillment. The truth is the most effective, sweet and pleasant principle of obedience. The love of Christ constrains us to live to Him and not to ourselves (2 Corinthians 5:14-15). If Christ has gained someone’s love, the whole train of the soul’s faculties and operations will follow.

If someone loves Christ, they will certainly be careful to please Him. No matter how much they may obey, there is no pleasure unless it is done out of love. “If ye love me, keep my commandments”. Love devotes and consecrates all that is in a man to the pleasure of the one he loves. It constrains us to live to Him, not ourselves. Its joy and delight is in Him, and therefore all is given up to Him.

Just as it is certain that if you love much you will do much, so it is certain that little proceeding from a principle of love is accepted in place of much. Thus, our poor maimed and limping obedience is called “the fulfilling of the law”. He is well-pleased with it, because love is not pleased with it. Love thinks nothing too much, everything too little. His love therefore thinks anything from us to be much, since love would give more. He accepts that which is given; the lover’s mite cast into the treasury is more than ten times as much as outward obedience from another person.

I know of no more effectual way to increase love to Jesus Christ than to believe His love. Christ Jesus is “the author and finisher” both of faith and love; and “we love him, because he first loved us”. What Christ is, and what He has done for sinners will above all other things prevail most to engage the soul to Him.

 

4. Sound Words

We shall conclude with that exhortation: “Hold fast the form of sound words”. You have this doctrine of faith and love given to you which may be able to save your souls. Then, I beseech you, hold them fast, salvation is in them. They are “sound words” and wholesome words; words of life, spirit and life as well as words of truth. You cannot hold it fast unless you have it within you; and it is within you indeed when it is in your heart. The form of it must be engraved on the very soul in love.

These sound words must be engraved on the heart or else you will never hold them. They may be easily snatched out of the mouth and hand by temptation, unless they are enclosed and laid up in the secret of the heart, as Mary did. The truth must hold you fast, or you cannot hold it fast; it must captivate you, and bind you with the golden chains of affection (which is the only true freedom) or you will certainly let it go. You must not only have the truth received by love into your heart, but you must also “hold fast the form of sound words”.

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The Source of Great Joy

The Source of Great Joy

by | Dec 23, 2016

The Source of Great Joy

The quality of our joy is determined by its source. If the source of our joy is finite and capable of changing and degrading – our joys will be fickle, uncertain and unsatisfying. Many are seeking their joys in an inconstant, fading world and what it offers.  Most often the source of joy relates to self  – what makes us feel good. Yet, it quickly evaporates and we move on. Christ offers great joy–true, enduring and satisfying. Its source is in Himself.

Samuel Rutherford found this “joy unspeakable” in an exalted Redeemer. His great desire was that Christ would be “the morning and evening tide, the top and the root of my joys, and the heart and flower and yolk of all my soul’s delights!” He had discovered what David Dickson describes:

God laid hold upon through Christ provides not only peace, but also unspeakable joy to the believer. God reconciled through Christ is the life of the believer’s gladness…’God, my exceeding joy’.

Rutherford had proved by experience that “our joys here are born weeping, rather than laughing, and they die weeping”. “We buy our own sorrow, and we pay dear for it, when we spend out our love, our joy, our desires, our confidence, upon an handful of snow and ice, that time will melt away to nothing, and go thirsty out of the drunken inn when all is done. Alas! that we inquire not for the clear fountain, but are so foolish as to drink foul, muddy, and rotten waters…I know no wholesome fountain but one. I know not a thing worth the buying but heaven; and my own mind is, if comparison were made between Christ and heaven, I would sell heaven with my blessing, and buy Christ”. It is sin that embitters and poisons our enjoyments and deceives us. Rutherford observed that, “Sin’s joys are but night-dreams, thoughts, vapours, imaginations, and shadows”.

What will help us to “rejoice in the Lord” (Philippians 4:4)? Rutherford had discovered that spiritual enjoyments, life and enlivening influences come from Christ the resurrection and the life. In other words, the source of spiritual life and great joy is especially comes from a Redeemer who is risen and exalted. The disciples experienced this great joy after the resurrection. “Then were the disciples glad, when they saw the Lord” (John 20:20). They saw with great joy the wounds He retained after His resurrection.

George Hutcheson shows how the crucified, risen and exalted Saviour is the source of great joy. By showing His hands and His side (as they had been pierced) Christ makes it clear that it was truly He who now appeared to them. Even in His exaltation Christ looks upon His sufferings for His people as His crown and glory. He will not forget how dearly His people (though worthless in themselves) cost Him.

 

1. Christ as conqueror is the Church’s great comfort

It is the Church’s great comfort, not simply that Christ is alive, but that he had been dead, and was now alive, having overcome all their enemies. This why He showed them His hands and His side, to show them that He had returned as a conqueror over death and all His sufferings (see Revelation 1:8).
 

2. Christ wounded is necessary in all our views of Him

Whatever sight believers get of Christ, it is still necessary to look on Him as pierced by their sins. This may enliven their other spiritual activity with beneficial tenderness and sorrow. He showed them His hands and His side to keep them in mind, even in His exaltation, how He had been pierced for their sakes.
 

3. Christ is the most joyful sight that disciples ever see

No matter what their condition may be, a sight of Him will make them glad. This is especially so after they have had sad doubts about His absence. Of this sad company it is said therefore, “Then were the disciples glad, when they saw the Lord.”

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What Does the Cross Teach Us?

What Does the Cross Teach Us?

by | Oct 21, 2016

What Does the Cross Teach Us?

The cross of Christ is referred to frequently. Yet it is possible to do this without any deep meditation on what it teaches us. It can also be widely and very seriously misunderstood. Some have claimed that Christ died on the cross only to give us an example of how to live and suffer or to show us the love of God. They fail to reckon with the real infinite guilt of sin as it is emphasised in Scripture.  There is a true sense in which the cross of Christ teaches. It teaches the realities of sin, wrath, justice and grace that false theories ignore.

George Hutcheson draws five main teachings from the cross. He is commenting on John 19:17-18: “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst.” Golgotha “the place of a skull” was the location appointed for Christ to suffer. “He was brought to this place to suffer…to show how loathsome we and our sins are before God, in that our Surety must suffer in so loathsome a place”.  “By this” He has also shown “how by His death He will be death’s death, in that He suffered and triumphed over death in ‘the place of a skull’, where there were many monuments of death’s triumph over others” (i.e. many criminals had suffered and been buried there).

The following observations focus on many of the outward aspects of Christ’s suffering. This is, of course, only part of what took place at the cross. As someone has well said: “the soul of His sufferings was the sufferings of His soul”. Yet there is much to learn spiritually from the fact of crucifixion. Christ, by His suffering this death of being crucified, has taught us:

 

1. What the Curse of the Cross Teaches

We by nature are under the curse. He has undergone that curse so that all who flee to Him may be freed from it. He underwent this cursed death that all their conditions may be blessed and their very crosses turned into blessings (Galatians 3:13).

 

2. What the Blood of the Cross Teaches

His blood flowed abundantly from His hands and feet (as well as other places, both before being crucified and after His death). By pouring out His blood, even unto death, He has pointed out to us that – as there is no remission of sins without the shedding of blood (Hebrews 9:22) – He has opened up that fountain for all who come to Him.

 

3. What the Wounds of the Cross Teach

We are taught much by Christ shedding His blood in this way. His hands and feet (sensitive parts) were pierced and being hanged up, nailed to the cross, to continue in pain for a long time. His wounds were continually widened by the weight of His body till He died. We are taught by all this the bitter fruit of sin and how great was His love to submit to endure this sharp and long-continuing pain. We are also instructed by this how we are bound to look on Him whom we have pierced, till our hearts be pierced and bleed again.

 

4. What Being Fastened to the Cross Teaches

Christ was fastened and continuing there upon the cross for a space before He died. This may teach us how resolute He was to endure that assault until justice was satisfied. He kept and stood in the field there, to endure the uttermost that enemies could do against the work of redemption and grapple with all of them till they had no more to say against His people. He also gave proof of the certainty of finding Him at His cross with stretched-out arms, ready to receive all them who seek for life in Him and through His death.

 

5. What Being Lifted Up On the Cross Teaches

His being lifted up thus nailed to the cross, may teach, partly, that we deserved no room, neither in heaven nor earth, and therefore our Surety was lifted up between both. The sun was also darkened (besides other reasons) to show that we do not deserve so much as that the sun should shine upon us. His being lifted up also shows that His suffering was indeed His exaltation. He was lifted up in it by triumphing over His enemies there and He is exalted in the world as crucified.

The image used above is of one of the proposed locations for Golgotha. 

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Preventing the Dangers of Straying from the Truth

Preventing the Dangers of Straying from the Truth

by | Sep 9, 2016

Preventing the Dangers of Straying from the Truth

Sometimes it seems like the only heresy today is the idea of heresy itself. In other words a culture of hyper-toleration tones down our language. There is a reluctance to bring absolute truth and falsehood in to sharp definition. Reluctance to point out to individuals where they are going astray is another aspect of this influence. We don’t want to interfere – especially if we think the error won’t endanger their salvation. Perhaps we don’t know how or trust ourselves to do it in the right way. Yet the Bible is full of warnings about straying from the truth. It expects us to be concerned for those who are in error.

Sometimes error may seem to be in a small matter yet on closer consideration it actually endangers the gospel itself. A good example of this is in Galatians 2:14-15. Paul must confront Peter because he is declining to eat with the Gentile believers. To a modern mind this must seem strange. Peter is a godly, respected preacher and this is just a matter of eating practices. Surely it is indifferent? Why would Paul withstand Peter to the face publicly? Paul says it was because Peter was not walking “uprightly according to the truth of the gospel. The word uprightly means “with straight foot”: in other words walking astray. Peter’s practice was affecting truth and damaging the gospel. He was implying that to be saved the Gentiles needed to observe the ceremonial law of Old Testament Israel. This was adding our works to what Christ has done.

Even an apostle can be swept along with others in going seriously astray. This also shows the close connection between what we practice and what we believe. In expounding Galatians 2:14-15, James Fergusson makes some important points about how we are to deal with error. The following is updated extract from his comments.

 

1. We Must Not be Influenced by Numbers

The large numbers of those who swerve from the truth should not make the truth any less lovely to us.  Neither should it blunt the edge of our opposition to error. Even though truth should be deserted by everyone except one person alone it is worthy of being owned, stood up for and defended by that one person. Even if this is against all who oppose it. Peter, the other Jews and Barnabas all “dissembled”, and draw back from the truth. Yet Paul stands for the truth alone.

 

2. We Must be Careful in Our Opinions and Practice

It is the duty of all professing Christians to ensure that their opinions and practice agree well with the sincere truth of God in the gospel. They must maintain nothing which is even indirectly contrary to it and practise nothing which may discredit it. When they draw back or do not walk with a straight foot in either of those, they are blameworthy.

Peter and the rest are reproved for the fault of not walking uprightly (or with a straight foot) according to the truth of the Gospel. Their practice and opinion about whether it was lawful to please the Jews in this matter was wrong. It contradicted and discredited (indirectly at least) the great gospel-truth about the ceremonial law having been done away with.

 

3. Ministers Must be Wise in Reproving Error

When many are guilty of one and the same sin, the minister of Jesus Christ ought to reprove wisely and without partiality. The weight of the reproof must be applied in proportion to how they have engaged in the sin. Since Peter’s example had enticed all the rest to sin, Paul directs the reproof to him by name  before the rest. This was so that they might also be reproved themselves (indirectly at least) for following this bad example.

 

4. Public Sins Must be Rebuked Publicly

Private sins, which are not yet a public scandal to many, should be rebuked in private (Matthew 18:15). But, public sins should receive public rebukes so that, by this means, the public scandal may be removed. Others will also be frightened away from taking encouragement from such sins to act similarly (1 Timothy 5:20). Thus, because Peter sinned publicly before all, Paul reproved Peter before them all.

 

5. Ministers must Practice what they Preach

It is absurd for a minister to give himself liberty to practice the same things that he condemns in others. It cannot be justified either to God or man. This is what happens if he acts contrary to what either his teaching or example at other times constrains him to do. This clear from Paul’s question to Peter which assumed that Peter did not usually act in this way. It is as if he had said that Peter could neither justify it to God or man.

 

6. Church Rulers must not Compel Believers in Indifferent Things

It is no small sin for rulers to bind where the Lord has left us free. This happens in urging those under their authority to observe as necessary something which is by its own nature indifferent. The exception to this is in those situations in which the Lord indicates that it is necessary due to particular circumstances e.g.  stumbling others (Acts 15:28, 29) and despising others (1 Corinthians 14:40).

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Measuring the Greatness of Salvation

Measuring the Greatness of Salvation

by | Jul 29, 2016

Measuring the Greatness of Salvation

​Salvation is free but it is not cheap. It is without money but also without price. The gospel has a simplicity yet it must never be undervalued. Appreciating the fulness of the gospel should be our daily delight. It has dimensions that challenge our ability to measure. There are at least eight ways in which we can attempt to measure the greatness of salvation.

​Andrew Gray draws out the dimensions of this great salvation in a sermon on Hebrews 2:3 “How shall we escape, if we neglect so great salvation”. This great salvation is offered in the gospel. In Ephesians 1:13 it is called “the gospel of our salvation” and in Acts 13:26 “the word of this salvation”.

 

1. Its Great Cost

No less a price was laid down to purchase this great salvation than the blood of the Son of God. Where does salvation flow to you from? It comes running to you in a stream of the blood of the Son of God. This is clear from Hebrews 9:12: “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (see also Acts 20:28).

 

2. Its Great Victory

It is a great salvation in view of the many difficulties and great opposition in the way of bringing it about. What great impediments lay in Christ’s way before He could accomplish and bring about this great salvation? Was not the justice of God to be satisfied? Was He not to die and be made like one of us? Was He not to lie in the grave? Was He not to bear the torments of hell before this great salvation could be accomplished and brought to pass?

There were such impediments in the way of bringing about this great salvation that, if all the angels in heaven had attempted it, they would have been crushed under it. Even if there was only that one great impediment of satisfying the justice and pacifying the wrath of God. No one could go through this except the eternal Son of God. No one could try to enter much less could get through it, except He alone who was mighty to save.

 

3. Its Great Esteem

It is a great salvation in respect of the high estimation that the saints have for it. There is no mercy which they think comparable to this, all other mercies are but like Zoars (i.e. little), in comparison of this great mercy and gospel salvation.

 

4. Its Great Effects

This salvation produces great effects. Many of these are opened up to us by David in Psalm 19:7-10. Bringing us out of nature into a state of grace is a great effect is it not? Is it not a great effect to make us friends who were enemies? That is an effect of our great salvation. Is not a great effect to make us who were moving in the way to hell, move in the way to heaven? That is an effect of this great salvation. Is not this also a great effect, to make us who were far off not to be made near? Yet this is the effect of this great salvation. And is it not a great effect to make us who were darkness, to become light in the Lord? That is the great effect of this gospel salvation. Time would fail me to tell of the great effects of this great salvation. But O will you come and see? That will be the best answer you can have to this question as what are the effects of this great salvation?

 

5. It Great Advantages

  • Is not heaven a great advantage? This gain awaits those who embrace this great salvation.
  • Is not Jesus Christ a great advantage? He awaits those who embrace this great salvation.
  • Is not eternal communion with God a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal liberation from the body of death a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal singing in the enjoyment of God a great advantage? This awaits those who embrace this great salvation.
  • Is not eternal seeing of God as He is, a great advantage? Yet this awaits those who embrace this great salvation. Would you be honourable? Come and embrace this great salvation. Would you be eternally happy? O then come and partake of this eternal salvation.

 

6. Its Great Pre-eminence

It is greater all other salvations that ever were accomplished. There never was a salvation or victory (obtained by any general or captain for a land or people) that could have the name of great salvation in comparison with this.

 

7. Its Great Authority

We have spoken of its great cause and effects: it is also a great salvation in relation to its authority. Who is the author of this great salvation? Christ: “He became the author of eternal salvation unto them that obey him” (Hebrews 5:9). This salvation must therefore be suited to such an author. It is a most noble and radiant beam of the majesty of the Son of God, the Mediator that He is the author of this great salvation.

 

8. Its Great Duration

It is not a salvation which is but for a day, but it is an eternal salvation. “He obtained eternal salvation for us” (Hebrews 9:12).

 

Before You Go Away…

Before you go away think about this: whether or not you intend to embrace this great salvation now while you may have it. This day I have set life and death before you. I have set before you both the great salvation and the great damnation.

O that you had understanding in all these things! O that being wise you might be provoked at last to embrace this great salvation which we yet again urge you to think upon! I have this day presented it to you from the Lord. Is heaven not looking on you at this time to see what you will do with this great offer of salvation?

Now, to Him…

  • that can persuade you to embrace this great salvation, this gospel redemption, this blessed mystery, into which the angels desire to look:
  • who can bring you back from the pit, and enlighten you with the light of the living:
  • who has the keys of your prison, who can open, and none can shut, and can shut, and none can open:
  • who hath all power in heaven and earth communicate to him, who can deliver you from the grave, and can set you free from all your enemies,

…we desire to give praise.

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The Best Way to Make Mature Disciples

The Best Way to Make Mature Disciples

by | Apr 8, 2016

The Best Way to Make Mature Disciples

Currently, “discipleship” is one of those buzz words that evangelicals have begun to use all the time, everywhere. It is only a belated reaction against the modern trend to separate “mission” and “evangelism” from “discipleship”.  Some have realised that simply being “missional” (another buzz word) is not enough. Predictably, this has prompted various attempts at discipleship manuals and courses. Historically, the Church has always been engaged in making disciples. It has also been clear about the best way to engage in this.

It was well defined by Christ in His Commission to the Apostles. Making disciples involves teaching them to observe “all things whatsoever I have commanded you” (Matthew 28:20).  Those who are Christ’s disciples learn from Him (Matthew 11:29) and continue in His Word (John 8:31).  Their life must also be governed by His commandments (Matthew 10:25; John 15:8).  There are things to be believed and things to be done.

 

1. The Best Means to Make Mature Disciples

Faith and Obedience are the main themes and structure of the Westminster Catechisms. They also teach these things comprehensively, in the way that Christ commanded. We do not need to reinvent the wheel, we have tools to hand (though largely forgotten) for making mature disciples.  Historically, the Church has used the tool of catechising (in a personal and flexible context) to make mature disciples.

We do not need bullet point crash courses but documents that are so rich and full that they will be lifelong guides to the truth. They will be keys to unlock greater amounts of what we need to believe and obey. The Westminster Catechisms are suitable for groups and individuals at different levels of maturity. Indeed, people can progress from the Shorter to the Larger Catechism.

Many make the mistake of thinking that discipleship involves teaching others to know and assent to biblical doctrines. Yet truths must also be believed and experienced in a practical sense. Discipleship also requires knowing the things to be obeyed and doing them.  This is what the Great Commission requires.

As David Dickson comments on Matthew 28:20: “Christ’s baptised disciples may not live as they wish. They must make sure to observe everything that Christ has commanded His ministers to teach them” (see free e-book at the bottom of this post).  The Larger Catechism particularly provides a full biblical exposition of the obedience that God requires. As well as applying God’s law, it gives rules to show how the law should be interpreted and applied for living.

David Dickson also provides useful comments on Hebrews 6:1.  He notes that there are two parts to Christian instruction.

Firstly to instruct in the key principles of religion, secondly, to bring this instruction to maturity or perfection. The principles must first be learned, and the foundation laid.  When people have learned the principles, their teachers must advance them further, towards maturity or perfection

 

2. The Most Accurate Means for Making Mature Disciples

Complete, accurate summaries: Givens B. Strickler  wrote of complete and comprehensive character of the Westminster Catechisms in an essay called “The Nature, Value and Special Utility of the Catechisms”. The answers of the Catechisms stand on their own as comprehensive definitions of the subjects they cover.

They are complete manuals of the great fundamental doctrines of divine revelation…the most complete in existence…they contain them in the most accurate form.

They also form a complete system with every doctrine in its right place and in its right relations to other doctrines. This is true of no other catechism.  Doctrines are seen in the light of all correlated truths; and thus can be so seen as to be most thoroughly understood and most fully appreciated.

Careful, accurate summaries: As Strickler notes, there is a balance in the way that the Catechisms state the truths of Scripture. They make sure that unbiblical error is rejected.

while expressing them clearly in a positive form, they, at the same time, negatively, at every important point, guard against the most serious errors.

 

3. The Most Focussed Means for Making Mature Disciples

The Catechisms focus clearly and comprehensively on the subject that needs to be taught. Their answers provide the basis for further questions to explore  the various aspects of the truth stated. This is more focussed than mentioning subjects in passing during a sermon when less direct and sustained attention is given to them.

When Catechisms are used effectively, teaching can also be even more direct, personal and penetrating. Richard Baxter commends catechising as a help to preaching. He realised in his own experience that “some ignorant persons, who had been so long unprofitable hearers, have got more knowledge and remorse of conscience in half an hour’s close disclosure, than they did from ten years’ public preaching”.

The Larger Catechism increases this focus and widens the subjects covered with accuracy. This is vital in encouraging deeper maturity in Christ’s disciples. As is often noted, the Larger Catechism covers the nature of the Church in greater detail. This is significant for making mature disciples. They are discipled within the context of the Church and the Great Commission emphasises the means of grace – the Word and the Sacraments – as part of this.

 

4. The Most Urgent Means for Making Mature Disciples

Making mature disciples will not succeed as it should until such means are taken seriously. We need to restore thorough and accurate instruction using the Catechisms to its rightful place. We will not obey the Great Commission properly, unless we give attention to this. John Calvin went so far as to say:

the Church of God shall never be conserved without catechism, for it is as the seed to be kept that the good grain perish not but that it may increase from age to age.

Children need to be catechised and to progress from the Shorter to the Larger Catechism. For adults, the practice of memorisation and public repetition of the answers associated with catechising in the past may not be so easy to achieve now. Yet these documents, together with the Westminster Confession, form an excellent basis for group study and discussion.

The documents can be used in a flexible and natural way to teach the truth. Over a century ago, Givens B. Strickler asked the question as to why ministers and others could not use the Catechisms to instruct in biblical truth so that:

in every church there shall be a number, at least, who shall know how to maintain them against any of the popular assaults that are so frequently made upon them? We shall never succeed as we may and ought until this is done.

“Missional” trends will rise and fall, methods will come and go unless the means for mature discipling are adopted. Evangelical churches will continue with the epidemic of biblical and theological illiteracy and disobedience to Christ’s commands. They will only do so by ignoring the preventive medicine to hand in these catechisms. It is high time for all of us to absorb more fully the biblical teaching of the Westminster Catechisms.

An earlier post about Catechising: How Well Do You Know the Truth?

For further reading about the benefits of Catechising read John J. Murray’s “Catechising: A Forgotten Practice“.

The Westminster Larger Catechism: A Commentary by J. G. Vos is a helpful and very full modern guide to a neglected treasure.

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How Well Do You Know the Truth?

How Well Do You Know the Truth?

by | Feb 12, 2016

How Well Do You Know the Truth?

The sum of human knowledge is increasing exponentially, it is said. This is the total amount of knowledge produced and known in the world. Before World War I the sum of human knowledge doubled every 100 to 200 years. After World War II the sum of human knowledge doubled every 25 years. Currently, it is doubling every year. By 2020, the sum of human knowledge is said to be doubling every month. We may know many things, but do we know the right things? More than this, how well do we know the right things? This is our own and our children’s greatest need.

The Church has always used a well-worn method to address this need. It is called catechising. As William Bridge put it, catechising has two goals. Firstly, to increase knowledge. Secondly, to test it.  We must “continue in the faith grounded and settled” (Colossians 1:23). In a sermon on this verse, Thomas Watson shows that catechising is the best method for ensuring that we are grounded and settled in the faith.

Catechising is the most important things taught in the most memorable way. A catechism is not just a document or statement. It is living and kept in the memory rather than just on paper. This makes it invaluable for future reference. Truth is ready, on the tip of the tongue (1 Peter 3:15).

The word catechise is a Greek word for teaching used in Galatians 6:6 and elsewhere. It is vital that children, in particular, come to learn and remember Bible truth (Deuteronomy 6:6-7). We teach them so “that they might set their hope in God, and not forget the works of God, but keep his commandments” (Psalm 78:4-7).

The Church has proved the effectiveness of catechising. John Owen observed this. “More knowledge is ordinarily diffused, especially among the young and ignorant, by one hour’s catechetical exercise, than by many hours’ continued discourse.” Thomas Watson believed that: “To preach and not to catechise is to build without a foundation”.

 

Counter-cultural Teaching

Recent generations have neglected it, however. It runs against the grain of modern thinking. We expect to have a digital slave to retain knowledge for us. This may be useful in many contexts, but truth is different. As the Saviour taught, the most important truths are meant to “sink down” into our ears (Luke 9:44). They are meant to take hold of our hearts and the way that we think.

Memorisation is different to merely remembering. To memorise the truth is to engage with it actively.  It also requires focus and attention, things that run contrary to a distracted, hyper-stimulated age.  In a culture that values emotive self-expression, rote learning seems rigid and repressive. Yet this ignores the need for foundations and first principles. Any sphere of learning or skilled activity requires this.

 

Long-term Teaching

Memorisation retains knowledge as a necessary preparation for explanation and comprehension. As John Macleod observes, the Reformation approach:

aimed at the opening up of the form of sound words in which they set forth the truth of the Gospel.  And when what was committed to memory was opened up by loving teachers at the fireside or in the congregation, the good of having learned the letter of such statements, which were a valuable exhibition of the Faith, came out.

And, what was more, those who, in the immature years of childhood, had their minds stored with what at the time when they learned to repeat it might be beyond their reach had, in later years, when their powers came to a measure of ripeness, the chance of working in their mind what they once had learned only by rote.  They carried with them from childhood a treasure the good of which they had been long familiar.

Often have those who have gone through a course in catechistic training in their early days come to discover how useful this teaching is to them now that in later days they have come to feel the power of the truth.  They are like a mill with all its mechanism in order that waited for the turning on of the water that it might work.  Once the power is brought to bear upon them they learn to their profit the connections in which the various portions of divine truth stand to one another. And thus they start their new life of discipleship with valuable assets to their credit.  When bread is thus cast upon the waters it may be found when most needed – in after days.  There is this over and above the blessing that often attends at the time the opening up and explanation of these statements to the mind of the child.  For those who teach a Catechism are expected to open up its teaching and explain its meaning (Scottish Theology, pp.101-102).

 

Christ-like Teaching

David Dickson shows the importance of catechising from the example of Christ teaching His disciples. In Matthew 13:51 Christ asks them if they have “understood all these things”.

Christ takes account of whether His disciples understood His teachings.

1. Those who hear the gospel should labour to understand what they hear. Christ asks if they have understood.

2. Ministers should use catechising to take account of whether their hearers have understood their teaching. This is what Christ did in asking this question of the disciples.

3. No matter what capability they have, everyone should be willing to give account to their teachers of whether they have progressed in knowledge. The disciples answer, “Yea, Lord”.

 

Conclusion

Basic instruction remains necessary. The recent popularity of instructional courses like the Alpha Course  demonstrates this. Unfortunately, in reinventing the wheel such courses often alter or dilute the truth. The Westminster Shorter Catechism covers the body of truth comprehensively but with concise treatment. It sets out we are to believe concerning God and what duty God requires from us. It has not been possible to improve on its approach. Any Christian will benefit from it and any Christian parent will value from using it with their children. Any minister will find that it helps reinforce their preaching. 

 

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7 Reasons Why God Permits Sin

7 Reasons Why God Permits Sin

by | Dec 11, 2015

7 Reasons Why God Permits Sin

This question may sound speculative. But it is not something on which Scripture is silent. It does involve deep mysteries. Yet, it is a practical question that concerns our own experience and understanding of Scripture. We live in a time when iniquity abounds. We need to know that God is not powerless and defeated by it but rather that He overrules it to a greater good and His greater glory.

The Bible does not give us a proof text that summarises teaching about this in just one place. Yet through comparing different parts of Scripture with each other we can understand its teaching. The Westminster Confession (6:1; see also Larger Catechism Q19) declares that God “permits” sin, but that it is not a “bare permission” (5:4). A “bare permission” would mean it was an involuntary decision whereas it was possible for God not to permit it.

It is an active permission.  He has “joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is, nor can be, the author or approver of sin” (5:4 see also 3:1).

The Confession offers a range of proof texts that demonstrate how God uses the sinful actions of men as actions in His purposes. Yet God is not involved in the sinfulness of those actions. A clear example is in relation to the cross of Christ. Those who crucified Him certainly acted wickedly, but it was also part of God’s purpose (Acts 2:23; Acts 4:27-28).

Samuel Rutherford was not one to run away from such perplexing questions. In his Catechism he gives some concise answers to various perplexing questions.

Does God have any involvement in sin?

God does allow men to sin. He also punishes sin and directs it to His own glory. Yet He never approves, loves or commands sin.

But is God not the author of sin when He hardens men’s hearts?

Not at all. God, as the ruler and judge of the world, leaves men to harden their own heart. He punishes sin by sin (Psalm 81:11-12; Romans 1:24;  2 Thessalonians 2:11-12) in such a way that no guilt attaches to Him.

But how can God be free from sin if He works in sin?

The Lord can touch a snake and not be stung. He is like a good painter that draws black lines in the image to make the white appear more beautiful. Or like the chemist extracts good oil out of poisonous herbs. A musician can make a pleasant sound from an out of tune harp. In the same way, God acts in a completely holy and just way as judge in hardening men’s hearts.

 

7 Reasons Why God Permits Sin

Samuel Rutherford gives seven reasons as to why God permitted sin. These are stated in a sermon that he preached before the House of Commons. They are all based upon the sovereignty and greater glory of God. Often we hear about a “greater good defence” in relation to the existence of sin. The assertion is that greater good is accomplished by permitting sin than if it had not been permitted. Rutherford gives us a “greater glory defence”.  The greater good achieved is greater glory to God.

If God had not permitted sin:

  1. The beauty of free grace and “pardoning grace” would never been made obvious.
  2. There would have been no employment for “the mercy of a soul-redeeming Jesus”.
  3. We would not have had occasion to exalt “the new psalm of the praise of a Redeemer”.
  4. Human self-dependence would be exalted rather than God.
  5. The broken and humble heart would not be required to kiss Christ by faith, who binds up the broken hearted.
  6. As poor scholars, we would not have maximum dependence on so kingly a tutor as Christ.
  7. There would not be such a clear display of justice against Satan. This is much greater when we as mere clay triumph over fallen angels and hell through the strength of Jesus Christ.

Anthony Burgess was one of Rutherford’s colleagues at the Westminster Assembly.  He addresses the same question and similarly draws attention to the greater glory for God in permitting sin. He notes, however, that we would often be better to ask why sin is committed rather than why it is permitted.

  1. To exalt and magnify Christ. God works the greatest good (Christ our Mediator) from sin. If there had been no sin, there would have been no Christ (i.e. incarnation, the eternal Son always was and will be).
  2. To exalt God’s attributes. His justice in punishing sin, His mercy and grace in forgiving sin and His wisdom in overruling it. We must not therefore profanely cavil at the existence of sin. Rather we should adore from the heart all the glorious attributes of God that are exalted because of it. As sin has abounded, so God’s grace and mercy have abounded.
  3. To work for the very good of the person that commits it. As a blasphemer and a persecutor Paul was the chiefest sinner of all. He was, therefore, more humble than all.
  4. To glorify grace in the godly. Opposites illustrate one another. In rhetoric there is a device called antithesis which serves to add greater beauty. In the same way, Augustine says that there is an eloquence in things when good is praised by means of evil. Thus, the dark night sets out the day, the dark shadows in the picture adorn it, and the pause or silence in singing make the melody sweeter.
  5. To demonstrate excellent graces in the godly. These have been evident when God permitted wicked men to satisfy their intentions. The patience, zeal and strength of Christian martyrs were seen because of the wickedness of Nero and Diocletian’s persecutors. God makes the goodness of the godly more admired by contrast with the wickedness of the wicked.

This should make us to adore such great wisdom and power in God which overrules all the wickedness in the world to such wonderful good. The godly can even say that their sins, and even the sins of the Church’s enemies have been “happy” sins. A craftsman uses many crooked and toothed instruments to make curious and polished materials. This is what God does with all wicked men.

Robert Shaw has a valuable commentary on the Westminster Confession called The Reformed Faith. In it, he discusses the subject giving various helpful explanations and qualifications. He concludes by acknowledging our own limitations in fully penetrating such depths. “The full elucidation of this abstruse subject, so as to remove every difficulty, surpasses the human faculties. We are certain that God is concerned in all the actions of his creatures; we are equally certain that God cannot be the author of sin; and here we ought to rest”.

Ultimately, our task is not to explain God’s unsearchable ways or justify them. We are to submit to Him and give glory to Him in all His actions. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!” “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (Romans 11:33 and 36).

 

Postscript: a caution

These thoughts should not encourage us to have any smaller or weaker views of the exceeding sinfulness of sin. It is the greatest evil. Its true nature and our own responsibility for it are described in the following from the Larger Catechism:

Q. 152. What doth every sin deserve at the hands of God?

A. Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

Q. 153. What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?

A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.

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