Sola Scriptura and the Role of Teachers in our Spiritual Growth

A less-than-admiring reader once wrote Pastor Phil Johnson the follow criticism.  Regardless of what seminary your pastor went to and what authors he consults the most this is a criticism educated church leaders/members hear with some regularity today; (hence this posts value to the larger church; note Eph. 4:11-16; Colossians 1:28-29; 2 Timothy 2:2).... Dear Phil, "your identity as a 'Baptist'; your endless quotations from Charles Spurgeon; your faithful devotion to John MacArthur; and especially your willingness to call yourself a are all huge red flags that tell me something is seriously wrong with your theology. Why do you teach a system of doctrine that is named after a mere man? Why are you following human teachers instead of going to the Bible alone? After all, 1 John 2:27 says, 'The anointing which ye have received of him abideth in you, and ye need not that any man teach you.'

Word-driven church leaders and members agree that we ought to go to Scripture alone to establish our doctrine! The truth is in God's Holy word, not in any theological system or theology textbook developed by mere men.

Isn't that principle what the Reformation was originally about? Sola Scriptura? Didn't even the Reformers go to Scripture for the truth instead of reading other men? I believe that if Luther himself wrote for this blog, he would point people to the truth in God's Holy word, not to a theology developed by some other man."

Pastor Johnson's Reply: You have seriously misunderstood sola Sriptura if you really imagine that it rules out human teachers or eliminates systematic theology. The Protestant Reformers often cited the works of Augustine, Tertullian, Jerome, Cyprian, Ambrose, and others—ranging from the early church fathers through Aquinas. They didn't follow any of them slavishly, of course, but they certainly took them seriously. Not one of the major Reformers would have tolerated the claim that because the Church Fathers were mere men they were therefore irrelevant or incapable of shedding any helpful light on tough theological questions.

Sola Scriptura means that Scripture alone is the final court of appeal in all matters of faith and practice. It is an affirmation that "the whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture" and that "nothing at any time is to be added [to the Bible], whether by new revelations of the Spirit, or traditions of men." It recognizes that there is ultimately no higher spiritual authority than God's Word, so "the infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture . . . it must be searched and known by other places that speak more clearly."

But none of that means we're obliged to discard the wisdom of godly men from ages past and require each man to try to discern truth from scratch by reading nothing but Scripture by himself.

Scripture Alone vs. Church Traditions

"I (Pastor Phil Johnson) in Finland to speak to a group of Reforming church leaders on the subject of sola Scriptura. The conference here started tonight. I'll be covering topics like the authority, accuracy, and sufficiency of Scripture. I'll also be highlighting the dangers of vesting too much authority in ecclesiastical tradition—especially when our traditions might burden or obscure the simplicity of the gospel. Or worse yet, in some churches and denominations, long-treasured church traditions have often been used to adjust or nullify clear statements of Scripture (cf. Mark 7:13).

To be clear: I am not one of those who thinks we need to jettison every order of service, structure, or interpretation of Scripture that has some pedigree in church tradition. (I'm not an organoclast.) I would be the very last person to advocate ignorance of church history, show sneering contempt for the very idea of tradition, or recommend a haughty, overweening attitude toward godly churchmen and their beliefs and practices from past ages. Tradition has a legitimate place in the church; but that place is not near the top of the hierarchy.

Anyway, while I was at dinner with conference attendees tonight, a friend in America texted me a question about those very issues. He was asking if we could have an extended conversation when I get back in the office. I'm looking forward to that. Meanwhile, I thought his question so good and the issue so important that I decided to answer him briefly with a text message on the spot. My Finnish friends around the table were engaged in conversation with one another, so I thought I could dash off a quick reply without being impolite.

Wrong. My reply became a bit longer than planned, and by the time I finished thumb-typing, I was the only one left at the table. So with apologies to my Finnish hosts to whom I was unintentionally rude, here's my reply to my friend's question. My answer should give you sufficient clues to discern everything you need to know about the gist of what he asked. Here you go:

The Antidote to Anemic Worship

"Evangelical Christians have been especially attentive to worship in recent years, sparking a renaissance of thought and conversation on what worship really is and how it should be done. Even if this renewed interest has unfortunately resulted in what some have called the “worship wars” in some churches, it seems that what A. W. Tozer once called the “missing jewel” of evangelical worship is being recovered.

Nevertheless, if most evangelicals would quickly agree that worship is central to the life of the church, there would be no consensus to an unavoidable question: What is central to Christian worship? Historically, the more liturgical churches have argued that the sacraments form the heart of Christian worship. These churches argue that the elements of the Lord’s Supper and the water of baptism most powerfully present the gospel. Among evangelicals, some call for evangelism as the heart of worship, planning every facet of the service—songs, prayers, the sermon—with the evangelistic invitation in mind.

Though most evangelicals mention the preaching of the word as a necessary or customary part of worship, the prevailing model of worship in evangelical churches is increasingly defined by music, along with innovations such as drama and video presentations. When preaching the word retreats, a host of entertaining innovations will take its place."

Traditional norms of worship are now subordinated to a demand for relevance and creativity. A media-driven culture of images has replaced the word-centered culture that gave birth to the Reformation churches. In some sense, the image-driven culture of modern evangelicalism is an embrace of the very practices rejected by the Reformers in their quest for true biblical worship.

Music fills the space of most evangelical worship, and much of this music comes in the form of contemporary choruses marked by precious little theological content. Beyond the popularity of the chorus as a musical form, many evangelical churches seem intensely concerned to replicate studio-quality musical presentations.

Mentoring Men and Discipling Leaders

Men's Leadership and Discipleship 2018-19 @ LCBC

Fellow brothers in Christ,

One of the most exciting things I get to be a part of at LCBC is our men’s leadership training and discipleship ministry.  Few things energize me more than talking about the Christian life, doctrine, the local church, and things that matter most with like-minded believers…especially faithful men like you! 

As the Sr. Pastor of this wonderful fellowship this is one of the most important things that God calls me to do. This ministry flows directly out 2 Timothy 2:2, “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also;” and out of Proverbs 27:17, “As iron sharpens iron, so one man sharpens another.”  One of the biblical roles of a pastor-shepherd is to help train, disciple, and equip leaders and future leaders.  Since biblical, male leadership in the home/local church is God’s design, this is a vital ministry at LCBC.

Based on many helpful comments and ideas from those who participated in Track 1 beginning September 15^th we are going to offer a Track 2A and a Track 2B.  Track 2A will be more in depth/intense with a special focus on elders/future elders.  Track 2B will be more deacon focused with less reading.  BOTH TRACKS will be biblical, theological, and practical.   After reading this note, praying, talking with your wife, please reach out to me if you’re not sure which Track to sign up for.

Leadership and I cannot emphasize enough just how important these once a month sessions are as we seek to implement a robustly biblical philosophy of ministry.  This ministry and everything we do at LCBC is based off of key texts such as Colossians 1:28-29; Eph. 4:11-16; Hebrews 5:12-14; 2 Timothy 2:2; and Proverbs 27:17.  As you pray about whether or not God would have you sign up for Track 2 please consult these passages of Scripture. 

God made us (Gen. 1).  He brought us into this world and chose our specific gender.  He created men and women equal in dignity, value, personhood, and worth but He also created us with different roles.  As such, the LORD calls each of us to be examples in word and deed.  He calls men in particular to provide spiritual leadership in the home and in the church (Eph 5-6; 1 Tim 2:9-3:10).  Many of you have, or at some point will, serve in official deacon and/or elder capacities.  Others, will continue to serve and lead without ever functioning in one of these N.T. offices.  Either way, this discipleship ministry is foundational to the mission of LCBC.

To help you better understand the particulars of this year's super sessions allow me to briefly address 7 commonly asked questions:

1. How often do we meet?  Only once a month.  Generally on the third Saturday of the month from 7:00-10:30am.  Men are expected to read in preparation of each supper session (note 2018-19 calendar attachment- I’ll email you these attachments separately).

2. What will the sessions look like?  Our entire group will meet to discuss the 50 Core Truths of the Christian Faith: A Guide to Understanding Theology resource.  We will break up into small groups to talk about practical applying R Kent Hughes’ classic, Disciplines of a Godly Man.  We will also break up one time into Track 2A and 2B to discuss group specific resources.  Pastor Caleb will lead the 2A guided discussion time and Pastor Kent will lead the Track 2b guided discussion time.

3. Why are you utilizing biblical resources?  Shouldn’t we just study the Bible?  The value of any Christian resource is determined in so much that the author is rightly interpreting and applying the Word of God.  These are supplemental resources written by faithful believers/teachers.  The Apostle Paul himself utilized such resources as is seen in 2 Timothy 4:13.  The meat and potatoes of LCBC is our expository pulpit.  This ministry is not intended to replace one’s personal bible time, rather, it should supplement it.  We will compare everything we read and study against the perfect Revelation of Scripture “to see if these things be so.”  The teaching in these books flows out of the doctrine and application that is in Scripture.

4. Tell me more about the resources that we will be using this year?  Both Track 2A and Track 2b will study-  Disciplines of a Godly Man and 50 Core Truths of the Christian Faith: A Guide to Understanding Theology.  The first resource flows out of Paul’s command in 1 Timothy 4:7-8a and highlights the discipline of purity, marriage, friendships, prayer, worship, integrity, prayer, and ministry (to name but a few things).  The second resource flows out of 1 Timothy 3:15, Jude 3, and 1 Peter 3:15.  The local church is called to the pillar and buttress of Divine truth.  Each one of us is called to be defend the faith (Jude 3; 1 Peter 3:15).  As such, it’s important that we know what we believe and why we believe it.

An Open Letter to Those Who Feel Unqualified to Offer Counsel

"Dear believer,

The body of Christ needs you. It needs your words and deeds. That is simply part of the deal when you follow Jesus. The apostle Paul wrote, “encourage one another and build one another up, just as you are doing” (1 Thessalonians 5:11). You are already speaking encouraging words and building people up. Now keep doing it, more intentionally, more skillfully, more prayerfully—when a child scuffs her knee, when a friend is separated from a spouse, when depression strikes a person you know, or when someone has been diagnosed with cancer.

The Lord specializes in using people who feel weak in themselves.

If you feel inadequate to help others in need, especially those with more complicated problems, that is a perfect qualification. The Lord specializes in using people who feel weak in themselves, and your sense of inadequacy will probably protect you from saying something unhelpful. We are usually unhelpful when we are confident that we know what another person needs to hear.

You already know the basics of help and encouragement. First, you have to move toward the other person, which is sometimes the hardest thing to do. You have to talk together and hear what is important to the person. Next, let the person know that you have them on your heart—you are with them and are moved by what they are going through. That might be enough for one day. You have built up the body of Christ.

If there are awkward silences or if you are inclined to go further, you can ask, “Could you suggest ways that I could pray for you?” If you are concerned that such a question could sound like a spiritual platitude, remember that it is only trite if you are not really interested or are not actually going to pray. If the person is on your heart and you are praying for them, you have given them a great gift.

How the Future Impacts the Present

 Revelation 20:1-6 and Matthew 24:36-44

How the Future Impacts the Present

(pt. 10)

INTRO:  How does the disciples’ unpreparedness at Gethsemane tie in with this morning’s sermon text (note Matthew 24:36-44)?

If Jesus' faithful disciples were unprepared after a mere 60 minutes (see Matthew 26:40), how many believers will be caught asleep at the wheel when the King returns (2000+ years later)?  

How should the future impact the present?  Why is biblical eschatology so important?

How many believers today will be unprepared when the King finally returns after 2000+ years?  List 5 reasons why this is so. 

“I want to be more expectant and excited about the 2^nd Coming of Christ but I am struggling to do so.”  How does one foster greater longings for future and eternal things?  Talk with another LCBCer who is “on fire” for Christ.

General Outline of Jesus’ Oliviet Discourse

I) The Horrific Tribulation                              (Matthew 24:4-28)

II) The Glorious 2^nd Coming                            (Matthew 24:29-32)

 

                     (or)

I) End Times (Kingdom) Confusion                (Matthew 24:3)

II) Red Letter Clarification                             (Matthew 24:4-25:46)

The “Horrific Tribulation” and the “Glorious Return of Christ” should impact our lives in a multiplicity of ways.  In view of the prophesied future (per v. 4-31)- 

Jesus’ disciples must be:

1) Well Versed Students of Scripture (especially of biblical prophecy).

(Matthew 24:32-35)

Jesus’ disciples must be:

Ready to Preach?

"Every now and then someone in the church will ask me before a sermon, 'Are you ready?' When asked, I greatly appreciate the loving care for me as a pastor and the anticipation for the preaching of God’s Word, and yet I always have to smile to myself as I think how to answer. 'Are you ready?' How do you answer that question?

From one perspective, I don’t know that I am ever fully ready to preach God’s Word. The holy weight of the task demands humility, brokenness and dependence. Preaching is a sobering task for which no one is ever fully ready, able or worthy. The pastor is merely a redeemed sinner that God graciously works through. We are but beggars, longing that God would magnify Himself through us as unworthy broken vessels. Therefore we preach, praying that God would graciously do what only he can do—cause growth (1 Cor 3:7).

In addition, no matter how much preparation one does, there is always more that can be done: more to read, more time in the text, more prayer, more time in crafting the sermon, more time on illustrations or application, etc. Readiness can imply the arrival at some point as if one is finished or has exhausted all that needs to be done. There is always more than can be done! From this standpoint, one is never fully ready. At some point in the preparation process, the pastor has to trust in the grace of God and get up and preach. We work hard in study and prayer and then trust the Lord to work.