Author: Tyler Robbins

I am the Eccentric Fundamentalist!

Sufficiency of the Scriptures (Part #3a)

bible alone

This is part 3a of my series on the sufficiency of the Scriptures as the sole infallible authority for Christian faith and life. Part #1 set the stage. Part #2a and #2b examined what several New Testament books had to say on the matter. This post and the next will take a look at several critical passages in the New Testament on the subject.

Mark 7:1-13

Pharisees and scribes from Jerusalem have come down to see Jesus once more (Mk 7:1; see also Mk 3:22-30). It is doubtful they were merely curious about Christ; they likely came specifically to investigate and condemn Him. “The scribes and Pharisees, who had come from Jerusalem, were doubtless sent as spies, to watch and to report in no friendly spirit the proceedings of the great Prophet of Nazareth.”[1]

They soon find something to take issue with; “they saw that some of his disciples ate with hands that were defiled, that is, unwashed,” (Mk 7:2). The Pharisees had developed the custom of ritualistic washing before meals, along with many other inventions (Mk 7:3-4). Mark takes pains to mark these customs as the “tradition of the elders.” In their zeal to preserve their Jewishness in a distinctly un-Jewish world, [2] the Pharisees had elevated ritualistic tradition to the same level as the OT law. [3] Edwards remarks that “by Jesus’ day, adherence to the unwritten oral tradition was as important for the Pharisees as was adherence to the Torah itself.”[4]

Here Christ issues His decree on the sufficiency of the Scriptures. Would He approve of the elevation of human tradition? The accusation from the Pharisees is not long in coming; “Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?” (Mk 7:5). Christ does not mince words; he calls them hypocrites and draws from a prophesy of Isaiah to accuse them of false worship!

Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men,’ (Mk 7:6b-7).

Our Savior follows up this frank condemnation with a summary statement; “You leave the commandment of God and hold to the tradition of men,” (Mk 7:8). What follows is a sad and despicable example of how the custom of Corban had been twisted and turned into a prohibition from honoring one’s parents (Mk 7:9-13). Jesus’ concluding remark on the matter is particularly damning; “thus making void the word of God by your tradition that you have handed down. And many such things you do,” (Mk 7:13).

The word is God is made void by man-made traditions. Scripture is indeed sufficient, and Christ upheld them as the sole authority for faith and life. As David King observed, “if, in their day [Christ and the apostles], there existed alongside Scripture, a legitimate God-given, objective standard of authority such as extra-biblical revelation, it has failed to surface.”[5]

2 Timothy 3:10-17

Paul wrote to his young disciple, Timothy, encouraging him to persevere in the midst of trials and hardships. Paul related that, though false teachers will come and persecute the brethren, “they will not get very far, for their folly will be plain to all,” (2 Tim 3:9). Paul reminds Timothy that he is very aware of how Paul has suffered for Christ’s sake during the course of his ministry (2 Tim 3:10-11).

“Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived,” (2 Tim 3:12-13).

Now, Paul turns to practical application for his apprentice. In the midst of this admittedly dark letter, after reminding Timothy of own trials and tribulations, Paul observes that anybody (including young Timothy) who seeks to live for God will face troubles. What practical advice will Paul give Timothy?

He tells Timothy to “continue in what you have learned and firmly believed, knowing from whom you learned it,” (2 Tim 3:14). Timothy was schooled in the Scriptures from his grandmother and mother (2 Tim 1:5). He was also instructed at length by Paul (2 Tim 1:13-14) in the Christian faith, which augmented his Jewish upbringing. Paul likewise also instructed Titus in the same manner (Tit 1:9). Therefore, when Paul reminds Timothy to “continue in what you have learned,” he was speaking of his childhood and young adult instruction in the faith.[6] This is a progressive revelation; a devout Jewish upbringing rounded out by instruction from Paul concerning new revelation of the gospel of Jesus Christ (Gal 1:12; Eph 3:1-13).

Paul continues, and reminds Timothy that he has been acquainted with the “sacred writings” since childhood, which make one wise for salvation through faith in Christ (2 Tim 3:15). These “sacred writings” are the Hebrew Scriptures,[7] but the remark about these Scriptures leading to explicit faith in Christ demonstrate that Paul also had the gospel message in view here as a complete revelation.[8] Thus the complete, divine revelation of the Hebrew Bible and the Gospel of Jesus Christ are “sacred.” This accords very well with Paul’s command for those who preach another Gospel to be “accursed” (Gal 1:8-9). Scripture contains absolute, propositional truth which is sacred. Paul commends these Scriptures to Timothy as an anchor in turbulent times.

The Holy Spirit guided Paul to choose his words very deliberately. “All Scripture is breathed out by God,” (2 Tim 3:16). The original Greek of theopneustos means “divinely inspired.”[9] This simple passage describes not only the nature of the inspiration of Scripture, but its source.[10]

The context of Paul’s statement (2 Tim 3:14-15) clearly include more than simply the OT Scriptures.[11] “Since the early church viewed the words of Jesus as fully authoritative, it would not have been a large step for Christians to accept the writings of His apostles as equally authoritative with the OT.”[12] Precisely because the Scriptures are divinely inspired, it is profitable to make the man of God complete, equipped for every good work (2 Tim 3:16-17). What more authority can Scripture ever claim, but that it was literally inspired by God Himself?

The next post will continue our look at some important New Testament passages on the sufficiency of the Scriptures.

[1] H. D. M. Spence-Jones, gen ed., The Pulpit Commentary, 23 vols. (London; New York: Funk & Wagnalls Company, 1909). St. Mark Vol. I, 291. See also John D. Grassmick, “Mark,”  vol. 2, The Bible Knowledge Commentary: ed. J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 132. Grassmick is more charitable and merely stated they came to “investigate” Jesus.

[2] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Kregel, 2002), 205. “Rituals concerning cleanness and uncleanness reflect rabbinic developments more than actual Torah prescriptions . . . As Judaism’s encounter with Gentile culture increased in the post-exilic period, however, the question of ritual cleanliness took on new significance as a way of maintaining Jewish purity over against Gentile culture.”

[3] Grassmick, “Mark,” 132-133. “These interpretations, designed to regulate every aspect of Jewish life, were considered as binding as the written Law and were passed on to each generation by faithful Law teachers (scribes).”

[4] Edwards, Mark, 208. See also Emil Shurer, A History of the Jewish People in the Time of Christ, 5 vols. (Peabody, MS: Hendrickson, 2012), 1:2.

“The predominance of Pharisaism is that which most distinctly characterized this period. The legalistic tendency inaugurated by Ezra had now assumed dimensions far beyond anything contemplated by its originator. No longer did it suffice to insist on obedience to the commandments of the Scripture Thora. These divine precepts were broken down into an innumerable series of minute and vexatious particulars, the observance of which was enforced as a sacred duty, and even made a condition of salvation. And this exaggeration even made a condition of salvation. And this exaggerated legalism had obtained such an absolute ascendency over the minds of the people, that all other tendencies were put entirely in the background.”

[5] King, Holy Scripture, 42.

[6] William Mounce, Pastoral Epistles, vol. 46, Word Biblical Commentary, ed. Bruce Metzger (Nashville, TN; Thomas Nelson, 2000), 562-563.

[7] Thomas D. Lea, 1, 2 Timothy, vol. 34, The New American Commentary, ed. David Dockery (Nashville, TN: B&H, 1992), 234.

[8] Mounce, Pastoral Epistles, 563-564. “It seems doubtful that Paul would say that the OT by itself could instruct Timothy in a salvation that was by faith in Christ Jesus; this would be anachronistic. . . It may be concluded that the expression ‘sacred writings’ is drawn solely from the vocabulary describing the Hebrew Scripture, but since Paul is thinking about the culmination of the scriptural hope realized through faith in Christ Jesus, he chooses the anarthrous plural construction to develop his argument in the direction of joining the Hebrew Scripture and the gospel.” Emphasis mine.

[9] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament). (Oak Harbor: WA, Logos Research Systems, Inc., 1997).

[10] Mounce, Pastoral Epistles, 566.

[11] Ibid, 567-568.

[12] Ibid, 568.

Sufficiency of the Scriptures (Part #2b)

sola_scriptura

Part 2b on my series on the sufficiency of the Scripture as the sole, infallible authority for Christian faith and life. Part #1 was an introduction to set the stage. Part #2a was the first part of what different books of the New Testament have to say on the matter.

Romans

Paul grounded the Gospel of Jesus Christ in the authority of the OT Scriptures. He tied the Gospel to that which God “promised beforehand through his prophets in the holy Scriptures,” (Rom 1:2). The Book of Romans is literally saturated with references to OT Scriptures to make theological points,[1] far more so than a brief biblical theology here can hope to demonstrate. Once again, Paul does not base his arguments on philosophy or tradition – he bases them on Scripture.

It is not the hearers of the law who are justified, but the doers (Rom 2:12-29). None are righteous (Rom 3:9-18); “there is no fear of God before their eyes,” (Rom 3:18). Knowledge of the OT law brings about conviction and knowledge of sin (Rom 3:19-20; 4:15; 7:7-25). The Law and Prophets bore witness to Christ (Rom 3:21-22). Abraham was justified by faith (Rom 4). We are dead in Adam but alive in Christ (Rom 5:12-21). God’s sovereignty in election is grounded in His corporate election of Israel and the individual, single election of individuals (Rom 9).

Israel refuses to respond to the present provision of salvation through Jesus Christ (Rom 10), and Paul bolstered his argument by citing examples of Israel’s previous rebellion (Rom 10:18-21). Gentiles have been grafted into the promises given to Abraham (Rom 11), “so as to make Israel jealous,” (Rom 11:11). Her rejection is not final and her restoration is assured. Paul’s appeal for Christians to present themselves as living sacrifices (Rom 12:1) is rooted in the OT concept of a sacrifice to God. Christ came to the Jews in the form of a servant “in order to confirm the promises given to the patriarchs,” (Rom 15:8-9).

Paul presents the new doctrine he received from Christ (Gal 1:12) as explicitly progressive revelation. This gospel and preaching of Jesus Christ, in complete accord with all which has come before it, is a “revelation of the mystery that was kept secret for long ages, but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God,” (Rom 16:25-26).

1 Peter

Peter writes his epistle to Jewish Christians (1 Pet 1:1 – “elect exiles of the Dispersion”), demonstrating a clear connection in his mind between the OT and the Gospel of Jesus Christ. He stated that Christ fulfilled the OT prophesies.[2]

The prophets prophesized about the grace of God in salvation in Jesus Christ (1 Pet 1:10). These OT prophets sought to discern when the prophesy of Christ’s sufferings and subsequent glories would come to pass (1 Pet 1:11). It was revealed to these great men, presumably through the Spirit, that these prophesies were intended for a future time. Peter identified that time period as “now,” or the dispensation of grace in the church age.[3] The OT prophesies take on clearer, concrete and unmistakable meaning in light of the progressive revelation of the Gospel of Jesus Christ (1 Pet 1:12).

It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look (1 Pet 1:12).

The context of 1 Pet 1 is that his readers could rejoice in their sufferings even though they could not see exactly how or when their present trials would end. Just as the OT prophets had limited understanding of their own prophesies, they trusted God to sovereignty work out all things according to good (Rom 8:28). God’s answer to Habakkuk’s plea for understanding of God’s ways was to live by faith (Hab 2:4). In the midst of suffering (1 Pet 1:6), it is very significant that Peter points his readers to Scriptures as the source of assurance. Several conclusions can be drawn:

  1. God has spoken propositionally to His people in a concrete fashion.
  2. Peter points to the Scriptures as the sole source of God’s revelation to men. He bases his subsequent call to be holy in a decidedly unholy world (1 Pet 1:13 – “therefore”) on the assurance of salvation and glorification in Christ, which was prophesied of in the OT and disclosed more completely by Peter and the other apostles.

Peter quotes the OT to make theological points, underscoring the authority of the OT.[4] He quoted from Isaiah 40:6, 8 (1 Pet 1:24-25) and stated “the word of the Lord remains forever.” He concluded by noting “and this word is the good news that was preached to you,” (1 Pet 1:25b). Peter describes the role of the Christian in terms of Israel’s covenant responsibility similar to Ex 19:5-6 (1 Pet 2:9).

James

James also writes his epistle to Jewish Christians (Jas 1:1). His theology is steeped in the OT Scriptures. Without his unwavering reliance upon them as an infallible revelation from God, James could not have written his epistle. His theology of God’s character is one of holiness (Jas 1:13), and perfectly in tune with the OT description of His character (Lev 11:45, 19:2; Ps 99:9).

Pure religion, or piety,[5] consists of proper conduct and character. James’ example of proper religious conduct is to “visit orphans and widows in their afflictions,” (Jas 1:27), an admonition which is soaked in the context of the OT law regarding social justice (Ex 22:22; Deut 14:29). His exhortation to proper character is to “keep oneself unstained from the world,” (Jas 1:27), which likewise has its roots in the OT command for Israelites to remain separate and uncontaminated by the pagans round about them (Lev 18:24-19:2).

James’ overarching point is to contrast mere ritualistic observances with actual reverence for God; to illustrate what “religion that is pure and undefiled before God” (Jas 1:27) really is. It is merely a stepping stone from here to a contrast between mere outward circumcision and a true circumcision of the heart (Deut 10:12-16).

James quoted repeatedly from Scripture to condemn the sin of partiality (Jas 2:8, 11). James used the example of both Abraham and Rahab to make the point that faith without works is dead (Jas 2:14-26). He quoted Proverbs 3:34 to emphasize the need for humility and separation from worldliness (Jas 4:1-6). He pointed to the example of Job and exhorts his readers to have patience in the midst of suffering and trials (Jas 5:10-11). James cited the fervent prayers of Elijah as he exhorted his readers to pray diligently for one another (Jas 5:16-18).

Jude

Like his brother James, Jude’s theology simply would not exist without the OT Scriptures. Jude wrote of “the faith that was once for all delivered to the saints,” (v. 3). This faith Jude spoke of was the body of truth taught by the apostles.[6] This underscores the progressive nature of God’s revelation, and is perfectly harmonious with Peter’s (1 Pet 1:10-12), Paul’s (Eph 3:1-13) and the writer to the Hebrew’s (Heb 1:1) comments in their own epistles on this point.

Jude noted the presence of false teachers who “long ago were designated for this condemnation” (v. 4). This refers to previously written prophesies regarding the doom of apostates (e.g. Isa 8:19-22; Jer 5:13-14).[7]

Jude notes God’s righteous pattern of punishing those who apostatize from the true faith, such unbelieving Israelites, angels and the inhabitants of Sodom and Gomorrah and the surrounding cities (v. 5-7). These “serve as an example by undergoing a punishment of eternal fire,” (v. 7). Jude then moves to his present day and condemns contemporary false teachers of these very sins! (v. 8). He mentions the archangel Michael, compares the false teacher’s way to that of Cain and Balaam, and compares their eventual end to that of Korah (v. 11). Jude also accurately puts Enoch as the “seventh from Adam,” (v. 14).[8]

The next post will be a discussion of several critical passages that focus on the sufficiency and authority of the Scriptures for the Christian life.

[1] Rom (3:4, 10-18); (4:7-8, 17); (8:36); (9:25-29, 33); (10:5, 18-21); (11:8-10); (12:19); (13:8-9); (14:11); (15:3, 9-12); (16:21).

[2] 1 Peter (1:10-12); (2:6-8).

[3] See also 1 Pet 1:20 – “He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you.”

[4] 1 Peter (1:16, 24-25); (2:9); (3:5-6, 10-12); (4:18).

[5] William D. Mounce, Complete Expository Dictionary of Old and New Testament Words (Grand Rapids, MI: Zondervan 2006), 1170.  Θρησκεια, or “religion,” may better be termed “piety.”

[6] Edward C. Pentecost, “Jude,” in The Bible Knowledge Commentary, ed. John Walvoord and Roy Zuck (Wheaton, IL: Victor, 1983), 919.

[7] Edwin Blum, Jude, vol. 12, The Expositor’s Bible Commentary, ed. Frank Gaebelein (Grand Rapids, MI: Zondervan, 1981), 389.

[8] See 1 Chr 1:1-3

Sufficiency of the Scriptures (Part #2a)

sola scriptura

This is the second of a multi-part series on the sufficiency of the Scriptures as the sole, infallible authority for Christian faith and life. Part #1 laid the groundwork and gave some brief summary statements. This and the next post will present a brief look at several books of the New Testament and what they have to say about the authority and sufficiency of the Scriptures. 

Biblical Theology

There is not sufficient space to devote to a Biblical Theology of the entire New Testament. Selected books will be covered which represent a broad spectrum of New Testament documents and authors.[1]

Matthew

The genealogy implicitly recognizes the authority of the OT to prove Christ’s deity (Mt 1:1-17). Matthew is also very careful to point out fulfilled prophesy.[2] The chief priests and the scribes whom Herod consulted also appealed to the Scriptures (Mt 2:4-6). Herod later gave the Scriptures their due authority in his attempt to destroy the Christ child (Mt 2:16). John the Baptist also gave due weight to OT prophesy in his query about Jesus (Mt 11:2-3). John based his condemnation of Herod’s marriage to his half-brother’s wife on OT law (Mt 14:4b).

Christ quoted Scripture alone to refute Satan’s devices during His temptation in the wilderness.[3] He did not come to abolish the law and the prophets, but to fulfill them (Mt 5:17). Jesus had implicit respect for the OT, quoted it frequently[4] and affirmed that all the OT will be accomplished (Mt 5:18; 13:17; 26:53-54, 56). Christ instructed a leper He healed to present himself to the priest in accordance with OT law (Mt 8:4). Christ upheld the OT divorce laws (Mt 19:1-12). He also instructed the rich young ruler to keep all the commandments (Mt 19:16-22).

Christ’s ministry was interpreted by contemporary believers within the context of the OT.[5] They knew of no other source of legitimate authority. Peter, for example, related that some people believed Christ was John the Baptist, Elijah, Jeremiah or another OT prophet (Mt 16:13-14). It is clear the people were searching the OT for the proper interpretative context about Jesus. The demons themselves certainly interpreted Christ in this fashion! (Mk 5:1-13).

During the Sermon on the Mount, Christ applied OT law to everyday life in the areas of anger (Mt 5:21-26), lust (Mt 5:27-30), divorce (Mt 5:31-32), uttering oaths (Mt 5:33-37), retaliation (38-42), love for your enemies (Mt 5:43-48) and social justice (Mt 7:12). Christ appealed to the OT to rebuke the Pharisees’ erroneous views of the Sabbath (Mt 12:3-8) and to Jonah to illustrate the three days between His death and resurrection (Mt 12:40).

Though not in the Gospel of Matthew, the clear testimony of Christ on the road to Emmaus cannot be neglected. Two dejected disciples were traveling home, their hope in Christ lost. Jesus, in a disguised state, asks what troubles them. The disciples, astonished, relate the details of Christ’s ministry. They admit they are perplexed and confused by the empty tomb, and lament they “had hoped that he was the one to redeem Israel” (Lk 24:21a). Christ’s response underscores the authority, validity and sufficiency of the Scriptures. Moreover, He chastened His disciples for not searching the Scriptures more diligently. Their answers were there!

And he said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself (Lk 24:25-27).

Christ proved Himself from the Scriptures. There is nothing done by Christ which contradicts prophesy which had come beforehand. He emphasizes this point to His disciples shortly thereafter; “these are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled,” (Lk 24:44).

Acts

Luke also appealed to fulfilled prophesy,[6] most significantly the fact of Christ’s crucifixion (Acts 3:18) as part of God’s larger plan for restoration of His creation (Acts 3:21).

It is significant that Christ’s apostles looked to the OT Scripture as the interpretative key for present-day events (Acts 2:30-31; 7:1-51). They continued to rely on the OT as they experienced miraculous visions (Acts 10:9-16), deliverance from prison (Acts 12:6-19) and preached to Jews that Christ was the promised Messiah (Acts 13:13-52).

Peter tied Christ definitively to the God of Abraham, Isaac and Jacob, calling Jesus God’s “servant” (Acts 3:13), the “Holy and Righteous One” (Acts 3:14) and the “Author of life” (Acts 3:15). He based his initial objection to eating unclean foods on Jewish dietary laws from the OT (Acts 10:14).

The Jerusalem Council was called due to disagreement over whether Gentile converts had to be circumcised (Acts 15:1-2). This is an explicit statement about the authority the Hebrew Scriptures had to the early Christians.

Paul’s “reasoned” with Jews from the Scriptures in Thessalonica (and in Athens – 17:17), “explaining and proving” Christ from the Scriptures (Acts 17:2-3). Paul did not base his theology only on the new revelation he received from Christ (Gal 1:12); he argued that Christ fulfilled the OT prophesies from the Scriptures. This is very clear in Paul’s sermon on Mar’s Hill, a masterful exposition and synthesis of doctrine (Acts 17:22-34)

Devout Jews in Berea examined “the Scriptures daily to see if these things were so,” (Acts 17:11) as Paul preached Christ in the community. Paul expressed regret for unknowingly speaking harshly to the high priest in Jerusalem (Acts 23:4-5) in violation of OT law. Stephen’s opponents used the benchmark of the OT to condemn Stephen to be stoned for blasphemy – “We have heard him speak blasphemous words against Moses and God,” (Acts 6:11). They did likewise to Paul (Acts 18:13), “this man is persuading people to worship God contrary to the law.”[7]

In Caesarea, Tertullus accused of Paul of profaning the temple by His doctrine at a hearing before Felix (Acts 24:5-7). In his own defense, Paul firmly anchored his doctrine on the OT Scriptures (Acts 24:14-15).[8] The Ethiopian eunuch was convicted in his heart by a reading of Isa 53:7 (Acts 8:26-40).

Apollos’ credential to preach the Gospel was that he was “competent in the Scriptures,” (Acts 18:24b). After the way of God had been explained more accurately to him (Acts 18:26), Luke spoke glowingly of how Apollos “powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus,” (Acts 18:28).

[1] For sake of space, Hebrews and the writings of John are not covered. Likewise, space did not allow for an examination of all four Gospels. Matthew therefore stands here as broadly representative of the four.

[2] Mt (1:22-23); (2:14-15, 17, 23); (3:3); (4:14-16); (8:17); (11:10, 13-14); (12:17-21); (13:14-15, 35); (15:7-9); (21:4-5); (27:9-10).

[3] Mt 4:1-11; Mk 1:12-13; Lk 4:1-13.

[4] Mt (21:13, 16, 42); (22:32, 37-39, 43-47); (24:15, 37-39).

[5] Mt (16:13-14); (17:4, 10); (21:9-11); (22:34-40); (the reaction of the Sanhedrin – Mt 26:63-66).

[6] Acts (1:16, 20); (2:16-21, 25-28, 34-35); (3:17-26); (4:25-26); (7:42-43, 49-50); (13:33-35, 41, 47); (15:16-17 – this author believes James was merely arguing that Amos’ prophesy agrees with what was happening. He was not arguing Amos’ prophesy was being fulfilled); (28:26-27).

[7] See also Acts 21:20-22, 27-30.

[8] See also Paul’s defense of himself before Agrippa (Acts 26:4-8, 22-23) and among fellow Jews at Rome (Acts 28:17-24).

Sufficiency of the Scriptures (Part #1)

open-bible

A critical issue in our increasingly post-modern times is the sufficiency of the Scriptures. Both Roman Catholics with their sacred tradition and Charismatics with their emphasis on continuing revelation via the Holy Spirit give lip-service to the Holy Scriptures. However, to these groups, the Scriptures are not the sole authority for Christian faith and life. This is a significant dividing line, one with profound theological ramifications. Consider the results of a 1980 Gallup poll which sought to determine Christian’s opinions on religious authority. The question was, “If you, yourself, were testing your religious beliefs, which ONE of these four religious authorities would you turn to first?” The results are sobering, even more so when one acknowledges the statistics are 33 years old:[1]

table

The sufficiency of the Scriptures has fallen upon hard times. This series will examine what Scripture itself has to say on the matter. First, some brief statements from both orthodox Christians and Roman Catholics on the sufficiency of Scripture will be provided to set the stage, so to speak. Second, a biblical theology of books by several New Testament writers will be presented and their particular views on the sufficiency of Scripture analyzed in context. Third, an exposition will be presented on several critical passages relating to the sufficiency of the Scriptures. Fourth, the distinctly Baptist (and biblical) position of the New Testament being the sole authority for church polity is presented. Fifth, conclusions will be drawn. It will be demonstrated that the Scriptures alone are the only infallible authority for Christian faith and life.

Brief Statements

The objective principle of Protestantism maintains that the Bible, as the inspired record of revelation, is the only infallible rule of faith and practice.[2]

Scripture alone is the inerrant, infallible record of God’s revelation to mankind. But Scripture is more than the record of God’s revelation; it is itself the only infallible, inspired revelation from God that exists today. This is not to say that Scripture is equivalent to the sum total of all revelation that God has been pleased to disclose (Jn 20:30-31; 21:25). But it is to say that Scripture alone constitutes and conveys all that is necessary for God’s glory, man’s salvation, faith and life.[3]

The Reformers did recognize a Christian tradition, but only a Christian tradition based on, and derived from, Scripture, and not one that equaled or even surpassed it in authority.[4]

Roman Catholic theologians recognize two well-springs of divine authority; Scripture and Tradition.

Sacred tradition and sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal . . . Hence, both Scripture and Tradition must be accepted and honored with equal feelings of devotion and reverence.[5]

James Cardinal Gibbons, a 19th century Catholic theologian, wrote:[6]

Now, the Scripture is the great depository of the Word of God. Therefore, the Church is the divinely appointed Custodian and Interpreter of the Bible. For, her office of infallible Guide were superfluous if each individual could interpret the Bible for himself.

The Catholic Church correctly teaches that our Lord and His Apostles included certain important duties of religion which are not recorded by the inspired writers (Jn 21:25) . . . We must conclude that the Scriptures alone cannot be a sufficient guide and rule of faith because they cannot, at any time, be within the reach of every inquirer; because they are not of themselves clear and intelligible even in matters of the highest importance, and because they do not contain all the truths necessary for salvation.

The next post will be a biblical theology of several books of the New Testament on the matter.

[1] Mike Willis, “The Unread Bible,” Truth Magazine, May 1, 1980, 291-292. http://www.truthmagazine.com/the-unread-bible.

[2] Philip Schaff, History of the Christian Church, 7 vols. (Peabody, MS: Hendrickson, 2011), 7:16.

[3] David T. King, Holy Scripture: The Ground and Pillar of Our Faith, 3 vols. (Battle Ground, WA: Christian Truth, 2001), 1:43.

[4] Louis Berkhof, Systematic Theology, vol. 1, combined ed. (Grand Rapids, MI: Eerdmans, 1996), 169.

[5] Vatican Council II: The Conciliar and Post Conciliar Documents, Austin Flannery, O.P., general editor (Boston: St. Paul Editions, 1980), 754-755. Quoted in King, Holy Scripture, 50.

[6] James C. Gibbons, The Faith of Our Fathers, ch. 2. http://www.cathcorn.org/foof/8.html

Laying Aside the Commandments of God (Mark 7:1-13)

Sermon notes – Mark 7:1-13

Here, we see the tragic and disgraceful results of legalism imposed upon a people. Some Pharisees and scribes come down from Jerusalem once more to hear and investigate Christ. They soon accuse Him of violating the commandments of the elders by eating bread with unwashed hands (Mk 7:5). Note, they took issue with Christ’s violation of the traditions of men, not of God! There is no OT command for everyday men to ritualistically wash before a meal!

I want to take a moment to emphasize a point – it is far too simplistic to simply call the Pharisees legalistic, evil men and move on to the next Scripture passage. Why were they so legalistic? The answer is that they were seeking to preserve their Jewishness in a distinctly un-Jewish world. The destruction of the temple and the sack of Jerusalem by the Babylonians in 586 B.C. completely decimated the social, cultural, political and religious structure of the Jewish state. Their national identity as a people of God had been abolished in one fell stroke. Even later, after the return from exile, the Jews existed as a mere vassal state of the Persian, Greek, and now Roman Empires. Even today, the modern state of Israel has not been reconstituted as it was before the fall of Jerusalem. The times of the Gentiles are still ongoing.

Consider these very important points:

“Rituals concerning cleanness and uncleanness reflect rabbinic developments more than actual Torah prescriptions . . . As Judaism’s encounter with Gentile culture increased in the post-exilic period, however, the question of ritual cleanliness took on new significance as a way of maintaining Jewish purity over against Gentile culture.”[1]

“[T]he defeat and exile faced the surviving Hebrews with the loss of their central national and religious institutions. They were without a unifying center of influence. They were forced to rethink the nature of God, his relation to them, and the viability of Old Testament religion. They were thrown into close contact with other cultures, and their traditional way of life became difficult or impossible. They, in a new way, confronted the relation between religion and culture. In every area the Hebrew race and its political and religious systems encountered a constant threat to survival.”[2]

Much like the erroneous and dangerous teaching of Roman Catholics who believe in two well-springs of divine authority, Scripture and tradition, the Pharisees in Jesus’ day fell into the very same error.

“The predominance of Pharisaism is that which most distinctly characterized this period. The legalistic tendency inaugurated by Ezra had now assumed dimensions far beyond anything contemplated by its originator. No longer did it suffice to insist on obedience to the commandments of the Scripture Thora. These divine precepts were broken down into an innumerable series of minute and vexatious particulars, the observance of which was enforced as a sacred duty, and even made a condition of salvation. And this exaggeration even made a condition of salvation. And this exaggerated legalism had obtained such an absolute ascendency over the minds of the people, that all other tendencies were put entirely in the background.”[3]

To bring this to a modern context, how do we fall into the same legalistic traps today? We are commanded to be in the world, but not of the world (Jn 17:15). Do we impose legalistic restrictions in our own circles? Consider what Christ has to say on this very important matter.

[1] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Kregel, 2002), 205

[2] J. Julius Scott, Jr., Jewish Backgrounds of the New Testament (Grand Rapids, MI: Baker, 2001), 108-112.

[3] Emil Shurer, A History of the Jewish People in the Time of Christ, First Division, vol. 1 (Peabody, MS: Hendrickson, 2012), 2.

The Necessity of Theology

It is all too common for preachers, especially some of my brethren in fundamental Baptist circles, to ridicule learning and diligent study of theology. The concept of Seminary is sneered at by some of these men. “You don’t need all that higher learning,” they scoff. “You just need the word of God!”

Charles Spurgeon had a few words for those who, in his day, echoed similar sentiments:

Be well instructed in theology, and do not regard the sneers of those who rail at it because they are ignorant of it. Many preachers are not theologians, and hence the mistakes which they make. It cannot do any hurt to the most lively evangelist to be also a sound theologian, and it may often be the means of saving him from gross blunders. Nowadays, we hear men tear a single sentence of Scripture from its connection, and cry “Eureka! Eureka!” as if they had found a new truth; and yet they have not discovered a diamond, but a piece of broken glass.… Let us be thoroughly well acquainted with the great doctrines of the Word of God.

Charles Haddon Spurgeon, Lectures to My Students (Grand Rapids: Zondervan, 1945), 196.

Nominal Christianity?

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The phenomena of “cultural Christianity” is not a new one. The label “carnal Christian” has been bandied about regularly in literature and in the blogosphere. Christians of every theological stripe know “carnal” or “cultural” Christians. Pick whichever label you like best, or even invent your own – you know these people. They claim repentance from sin and salvation through Christ alone. They come to church more or less regularly . . . sort of! They sit more or less attentively in the pews and may even tithe faithfully. They go through the motions. And yet . . . there is no discernable joy of Christ in their lives. There is no growth. To borrow a phrase from Paul Tripp (2008), there is a “gospel gap” in their lives. Their FaceBook pages abound with worldliness; perhaps you’ve even secretly hid them from your news feed! Their children walk and talk like everybody else. There is no concept of separation, holiness or imitation of God in their lives. They are indistinguishable from normal, everyday, unsaved “good people.”

These folks are legion. Some are undoubtedly saved, others are undoubtedly not. I’m not interested in debating that issue right now. What is significant is that too many Christians have little conception of who Christ is, what they were saved from and what their calling as Christians is. We’ll look at what Paul had to say on this very matter:

We Were Once Dead (Eph 2:1-3)

Christians sometimes seem to lose sense of both (1) what they were saved from and, (2) the grace of God in performing this marvelous work. We lose focus on the gift of salvation and our attentions turn inward, to temporal matters. Paul, writing to the faithful saints at Ephesus (Eph 2:1), emphasized the grace of God in salvation in very powerful, stark terms.

Christians were once dead in the trespasses and sins they walked in (Eph 2:1-2). This is a spiritual death, a sinful nature we all inherited from Adam (Rom 5:12). In this sinful state, there is absolutely nothing meritorious in us that God can find pleasure in or accept as grounds for salvation.

“Now in this dreadful disordered condition, are all of us brought into the world: for as the root is, such must the branches be. Accordingly we are told, “That Adam beget a son in his own likeness;” or, with the same corrupt nature which he himself had, after he had eaten the forbidden fruit. And experience as well as scripture proves, that we also are altogether born in sin and corruption; and therefore incapable, whilst in such a state, to hole communion with God. For as light cannot have communion with darkness, so God can have no communion with such polluted sons of Belial,” (Whitefield).

Paul went on to describe the nature of this spiritual death, observing that we followed the “course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience,” (Eph 2:2). We were completely different prior to salvation by Christ. We served a different master, as it were, and that master was Satan. We once lived as “sons of disobedience,” mimicking the ways of our former master.

“. . . carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind,” (Eph 2:3).

We were by nature the children of wrath (see also Jn 3:36). Paul paints a very frank picture of a Christian’s former state. “These verses picture the hopeless unbeliever as a part of the world system, controlled by Satan, indulging the flesh, and destined to experience God’s wrath,” (Constable, 2013, 28). This is what we were saved from and, moreover, it is what we deserve. God was not obligated to save anybody. He chose to.

We are transferred from the realm of Satan to the realm of God upon repentance of our sins and saving faith in Christ. We did belong to Satan but now belong to God. The chain which once bound us to sin has been broken!

Now We Are Alive! (Eph 2:4-9)

God is rich in mercy because of the “great love” He has for us. Even while we were yet dead in our trespasses and sins, He made us alive together with Christ (Eph 2:4-5). The initiative here is clearly with God, underscoring our complete inability to come to Him on our own or claim merit in any fashion. We are saved by grace, or unmerited favor (Eph 2:5). He has given us heavenly citizenship (Eph 2:6). This was done so that, in the coming ages, He might demonstrate the immeasurable riches of His grace and kindness in Christ Jesus (Eph 2:7). The supreme demonstration of this grace is salvation, which is “not your own doing” (Eph 2:8). Paul wrote that this salvation was “not a result of works, so that no one may boast,” (Eph 2:9). The entire thrust of this passage is the surpassing grace of God in salvation.

What’s the Point? (Eph 2:10)

We were saved for a purpose, not to glory in our own election and while away our lives in idleness. This is the root of the issue with nominal Christians – they claim but Christ but display no urgency to live for Him in any discernable way! There is no power of the Gospel in their lives. It is merely a cultural thing.

I like baseball. I like the Blackhawks. I like CSI: New York. I’m a Christian. God Bless America.

Too many Christians have lost any real sense of what it actually means to be a Christian. They have no Christian identity. How different this is from what Paul wrote:

“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them,” (Eph 2:10).

Christians who have been saved in ages past, are being saved today and will be saved tomorrow are His workmanship. This election to salvation is not a call to privilege but a choosing of service to God (Rom 12:1-2). We were created in Christ Jesus specifically for good works. There is no way to get around this statement from Paul. A fervent desire to serve the Lord should be the practical outworking and fruit of our salvation. If we Christians can wrap our heads around this fact, then Paul’s call to present ourselves as “living sacrifices” takes on a whole new significance. It should change our lives. It should compel us to serve Christ in whichever way we can, in accordance with the various talents, gifts and abilities He has seen fit to bestow upon us. Too many Christians are not fulfilling their calling but are on spiritual autopilot.

We know these people. They are our friends and neighbors. They worship together with us in church. Perhaps they were once living for the Lord, but have fallen on hard times. Maybe they were always nominal and tentative in their faith. Regardless of the circumstance, we have a duty to exhort and encourage our brothers and sisters in the faith, stirring them up to love and good works (Heb 10:24-25). God is not pleased by lukewarm Christians (Rev 3:16).

We all need to grasp what the “grace of God” really means, and allow the Holy Spirit to teach us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age as we wait for Christ’s return (Titus 2:12-13). There is no place in our lives for a complacent Christianity. Let us resolve to not allow this complacency and nominalism to characterize our own lives, and to encourage and exhort our brethren to not allow it to come to pass in theirs either.

“Hail, happy saints! For your heaven is begun on earth: you have already received the first fruits of the Spirit, and are patiently waiting till that blessed change come, when your harvest shall be complete. I see and admire you, though, alas! at so great a distance from you: your life, I know, is hid with Christ in God. You have comforts, you have meat to eat, which a sinful, carnal, ridiculing world knows nothing of. Christ’s yoke is not become easy to you, and his burden light. You have passed through the pangs of the new birth, and now rejoice that Christ Jesus is spiritually formed in your hearts. You know what it is to dwell in Christ, and Christ in you. Like Jacob’s ladder, although your bodies are on earth, yet your souls and hearts are in heaven: and by your faith and constant recollection, like the blessed angels, you do always behold the face of your Father which is in heaven,” (Whitefield).

Works Cited:

Constable, Thomas. Ephesians. Dallas: Soniclight, 2013.

Whitefield, George. Marks of Having Received the Holy Ghost. Sermon. Retrieved from http://www.reformed.org/documents/index.html?mainframe=/documents/Whitefield/WITF_042.html.

Tripp, Paul D. and Timothy Lane. How People Change. Greensboro: New Growth, 2008.

Apologetics Resource – Mormons

I wanted to pass along some apologetics resources on Mormonism. The gentleman in the videos below is apologist James White, an elder in a Reformed Baptist church in Phoenix, AZ and Director of Alpha & Omega Ministries. He has a very wide-ranging apologetics ministry which has focused in recent years on Islam.

In addition to these videos, I would encourage you to grab a copy of his books on Mormonism, Letters to a Mormon Elder and Is the Mormon My Brother? You can view other video and audio products on Mormonism from his ministry here.

 

Something Completely Different . . .

Khobar_TowersJust because I thought a change of pace would be nice, I linked below to a peer-reviewed article I wrote for the DoD journal The Guardian back in my former life, when I was an anti-terrorism specialist in the Military Police.

The article discusses the Khobar Towers terrorist attack on an Air Force barracks in Saudi Arabia in 1996. It was a tragic event, and in many respects the birth of modern anti-terrorism (or “defensive”) standards for our armed forces.

My PDF article – Khobar Towers

If you are interested, the entire journal issue is here.

Their Hearts Were Hardened (Mark 6:45-52)

Here, we see the disciples’ complete failure to appreciate or acknowledge who Christ was after the clear and unmistakable miracle of feeding the 5000 (actually, more like 15,000 – 25,000!). There is a limit to how much they could have understood of Christ before His death, burial, resurrection and ascension, but still – why did these many miracles not make them understand?

Amidst the disciples’ confusion, Christ is faced with a large crowd which likewise misapprehends who He is, or more likely, simply doesn’t care. They only want a solution to a political problem, not the Kingdom He was preaching and offering. They wanted no part of this Gospel of repentance and belief (Mk 1:15). As they finished their meal, miraculously provided by Christ, their only thought was to seize Him by force and make Him their King (Jn 6:15). Here we see only one of three instances where Christ retreats alone to pray, disconsolate and beset with a very human need to speak to His Father.hardened-heart

This is a very powerful message of faith; it is about understanding who Christ really is. The disciples were not ready for ministry and had a long road ahead of them, for Scripture tells us they did not apprehend who Christ was “for their heart was hardened,” (Mk 6:52).

Do you have a true and full appreciation and understanding of Jesus Christ today?

I preached this message for teen Sunday School at my church this morning.

Sermon notes – Mark 6:45-52