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Faith in God and the Sufficiency of the Church
Pleasing God by Faith
In a now very familiar verse, James writes in James 2:19:
Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
Someone may say that he has faith, but what is the true measure of faith of what God said? It is doing what He said. When God says, this is how He wants something done, that’s how someone should do it and without exception. That is faith in God. And most of you probably already know that “without faith, it is impossible to please Him” (Hebrews 11:6).
Pleasing God is the purpose for mankind on earth (Revelation 4:11). Only from God’s Word do men know the standard or basis for pleasing Him. God will judge men based on what He says (John 12:48). The just shall live by faith (Romans 1:17) and faith comes by hearing the Word of God (Romans 10:17). Man lives by every Word that proceeds from the mouth of God (Matthew 4:4).
Since the Bible is the source book, the veritable handbook, for how to live and to please Him, that is what He wants men to follow carefully and diligently. Solomon says at the end of Ecclesiastes that keeping God’s commandments is the whole duty of man (Ecclesiastes 12:12-13). Those commandments are in the Bible.
God’s Judgment
In the end, God at the least will judge everyone at two judgment seats: (1) the Great White Throne Judgment (Revelation 20:11-15) and (2) the Bema Seat Judgment (2 Corinthians 5:10, Romans 14:10). The former is for unbelievers or the unsaved and the latter is for believers or the saved. Both judgments are very important and do relate to obeying God and in particular how to do what God wants men to do.
God will punish unbelievers for their sin. Their works fall short of the glory of God (Romans 3:23). God will reward believers for their works, so the Bema Seat Judgment means the gaining or the loss of rewards. Both relate to pleasing God. Romans 8:8 says that the unbeliever cannot please God (Romans 8:8). The believer can please Him and God will reward Him when He does.
Living by faith means living a life regulated by what God said: doing what He says to do and not doing what He says not to do. This means not just doing what God said, but doing it how He said. Scripture is replete with examples of men failing to submit to how God wanted it done and God punishing them for it.
How God Wants His Work Done
How God wants done what He wants done gets short shrift today most often. God cares how what He wants gets done. Not doing it how He wants will effect what He wants. He rejects things done in the wrong way or manner. What to do and how to do it feed off each other.
In the age in which we live, God wants His work done in, through, and by the church. In the Old Testament, God used Israel. Also within Israel God regulated how He wanted His work done in, through, and by Israel.
The Church, the Only Acceptable Means of God’s Work Today
The New Testament reveals God’s work done only through the church in this period, the church age. According to the New Testament, the church is sufficient to accomplish God’s work. Living by faith and pleasing God requires accomplishing His work in the way God shows to do it. The New Testament teaches only the church for doing His work. Doing it another way than the church is an invention of men and God isn’t pleased when someone does God’s work a different way. It isn’t obeying God, so it isn’t living by faith.
People who won’t do God’s will His way are not pleasing Him. Perhaps people will not do it like God said because they’re not saved. Scripture shows this to be the case. On the other hand, saved people will lose rewards for not doing what God said how He said to do it.
It is not obeying God or loving God to do what He said a different way than what He said. The church is the only way. All of the God’s work can be done through the church. God does not approve of doing His work a different way than what He said. Because God’s Word is sufficient, the church is sufficient for all of God’s work.
The Sinner’s Prayer Absent From Evangelism in Church History
Is the sinner’s prayer a methodology for evangelism present in the overwhelming majority of church history? No.
Some time ago I read Dr. Paul Chitwood’s 2001 Ph. D. dissertation The Sinners Prayer: A Historical and Theological Analysis (Southern Baptist Theological Seminary, 2001). It is a valuable historical analysis of the development of the evangelistic methodology dominant in the evangelical and fundamentalist world today, namely, the practice of having the lost repeat a “sinners prayer” in order to become Christians. Dr. Chitwood argues convincingly: “The Sinner’s prayer did not appear until well into the twentieth century. . . . Moreover, the concept of bringing or inviting “Jesus into your heart” is one that does not occur readily before the turn of the twentieth century.”
The absence of the sinner’s prayer as an evangelistic methodology is confirmed by another book I have recently been going through. Published in 1653, it has a long 17th century title: Spirituall experiences, of sundry beleevers, Held forth by them at severall solemne meetings, and conferences to that end. With the recommendation of the sound, spiritual, and savoury worth of them, to the sober and spirituall reader, by the Welsh Baptist minister Vavasor Powel. I am 361 pages into the book as of the time I am writing this blog post. In those 361 pages, not one of the accounts of conversion mentions the repetition of a sinner’s prayer or having someone encourage someone else to repeat the words of a sinner’s prayer, nor of anyone being lead to ask Jesus to come into his heart and then having salvation promised upon performing such a religious ritual. Lost sinners seeking the Lord–which certainly can include prayer (Luke 18:13)–until they lay hold on Christ by faith and are born again? Yes, certainly. Salvation promised to the repetition of a sinner’s prayer, or an evangelistic presentation climaxing in the repetition of such a prayer? Never. Nor is assurance of salvation ever mentioned in this book as being based on sincerely having asked Jesus into one’s heart of repeating the sinner’s prayer–for that is not how 1 John or any other book in Scripture gives assurance.
Now I have not finished the entire book yet–perhaps something will change after page 361. But at least up to this point, it looks like this record by a Welsh Baptist preacher of what takes place in conversion does not involve the modern sinner’s prayer, and provides yet another confirmation of Dr. Chitwood’s thesis that the modern sinner’s prayer is, indeed, modern–which should not surprise us, since asking Jesus into one’s heart in order to be justified and its related complex of techniques is not found in the Bible.
I would encourage those who wish to divest themselves from the Hyles or Campus Crusade type of evangelistic methodology that climaxes with the repetition of the sinner’s prayer and a promise of salvation to those who sincerely perform this ritual evaluate better methods of explaining the gospel (I like this one, but I am biased). Furthermore, those who do not know how urge the lost to immediately repent and believe without also telling them to immediately repeat the sinner’s prayer as the real final step should consider some of the resources on the older and more Biblical evangelistic methods here.
Mark Ward / Thomas Ross Videos on King James Version English
As What is Truth? readers may know, Dr. Mark Ward, Bob Jones University graduate and Logos Bible software employee, produced a series of three videos (5/2/2024; 5/9/2024; 5/16/2024–note that I am making it quite easy to find his videos if you want to do so, while he made it difficult to locate the video of mine that he was responding to, which is unfortunate) on his YouTube channel entitled “More New KJV-Only Arguments” in which he responded to my “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11” video (also here on Rumble, or here at FaithSaves). Here is the video as an embed:
I summarized my argument in the video here at What is Truth? in a previous post. Dr. Brandenburg wrote a post about how Dr. Ward said in these videos, concerning me, “I regard him as an extremist of a particularly dangerous kind, the kind that is super intelligent.” This comment by Dr. Ward definitely made me laugh. But watch out–this post is written by a particularly dangerous extremist. Has Dr. Ward warned about the Roman Catholic, Seventh Day Adventist, theologically modernist, and other sorts of damnable heresy that is published by Logos Bible software for whom he works? Maybe he has called this content that his employer publishes “dangerous” somewhere–I am not aware of it if he has. So I suppose all of that is fine, but saying English speakers should continue to use the Bible that has served them so well for 400 years–that is very, very dangerous. Millions of people are going to hell because of Roman Catholicism and theological modernism, but what is truly dangerous is anyone who would advise English speakers to use the Authorized, King James Version, despite a small number of archaic words it contains.
I pointed out in my video that the KJV’s English fits within the parameters of the linguistic difficulty of the original language texts of Scripture. Thus, since the KJV’s English is not harder than the Greek of the New Testament or the Hebrew of the Old Testament, we have an exegetical basis for concluding that we do not need, at this time, to revise the English Authorized Version. We also have an exegetical basis for determining when it would be appropriate to revise the English of the KJV–if it ever becomes significantly harder to read than the original language texts, then it is time for true churches to come together to produce a revision.
There are some serious problems in Ward’s response to my argument, although I appreciate that he actually offered a response. (James White just ignored it, so good for Dr. Ward.) I am not going to point out in this post all of the problems in his book claiming that the English of the KJV is too hard, or his serious inaccuracies in his three videos. I will, however, share with blog readers a comment I offered to part two of his three-part series. I have italicized my comment below and have added some explanatory words within it in bold.
Dear Dr. Ward,
Thank you for taking the time to review my “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11” video in two videos (and apparently a third video coming).
In my comment I specified the name of the video he was critiquing so that people could actually watch it instead of just hearing his critique with a very limited ability to even find and hear first hand what he was arguing against.
Someone brought these videos to my attention and so I thought I should take a peek. I hope that both my video–which, of course, was not about anything you said in particular, but about Dr. White’s comments in our debate–and your response will contribute to Christians thinking Biblically about the issue of Bible translation, and evaluating their philosophy of Bible translation from a sola Scriptura perspective, instead of just creating whatever standard they wish. If my video and your responses lead to that happening, then something useful for God’s kingdom will certainly have been accomplished for His glory.
I really do mean that. I am glad that he made his videos, and I hope that people who are anti-KJVO will start to approach the question of Bible translation exegetically. Of course, if they do, they just might end up becoming perfect preservationists who use exclusively the KJV in English.
Lord willing, at some point I will create a response to your videos. You may not be surprised that I have not found your responses especially compelling, although I am looking forward to hearing what you have to say in part three.
Part three was also less than compelling. Brother Ward did not seem, in some places, to even grasp my argument accurately. For example, in part three Dr. Ward argued that if I was right then we should just add in archaic words when we make new translations, but my point was not about making new translations, but about when it is appropriate to revise an already extant translation. The idea that one should randomly decide to add in archaic words for fun has nothing to do with my argument. For the large majority of the time since God has given the canon of Scripture God’s people would have found more rare or hard-to-understand words in the Hebrew and Greek texts than there are in the KJV, but God never instructed His Apostles and prophets to make a revision of the Hebrew or Greek texts.
I was wondering if you would be so kind as to let me know: 1.) If, before I produced my video, you had written or set forth in any setting an exegetical basis for your position on Bible translations, other than your claim that the KJV is in a different language and so violates 1 Corinthians 14 on not speaking in foreign tongues in the church without an interpreter. I must say that I find the idea that 1 Corinthians 14 teaches that we must abandon the KJV, or at least its exclusive use in English, most unconvincing exegetically. I would like to confirm that you view my claim that we should evaluate what is appropriate for English Bible translations based on the level of difficulty of the Old Testament and New Testament Hebrew and Greek texts as a claim that is indeed “novel” or new to you, and thus as something that you never considered before writing your book Authorized?
It is not good if someone has written an entire book arguing that the KJV’s English is too hard to understand and has given a significant part of his life to turning people away from the King James Bible, and yet has never even thought about comparing it with the lingustic difficulty of the text God gave His people directly by the dictation of the Holy Spirit.
Dr. Ward’s argument that because 1 Corinthians 14 forbids utilizing the miraculous gift of tongues to speak Japanese in 1st century Corinth if there were no Japanese speakers present and no translation into the common language–Greek–or forbids miraculously speaking in the tongue of Zulu if there are no Zulu speakers present, therefore we need to reject the KJV because it is really a foreign language. This, to be kind, is less than convincing. To be blunt, it is ridiculous, and a painful abuse of 1 Corinthians 14. However, that is all the Scripture Dr. Ward has for his position that the English of the KJV is too hard. Would his argument prove too much–would it prove that the Jews in Ezra’s day should have revised the books of Moses, or that the Apostles should not have used the LXX, even when it is accurate? Yes. So we can be thankful that his claim from 1 Corinthians 14 is astonishingly off base. It was fine for the Jews in Malachi’s day to just read the Hebrew Pentateuch, even though their language had changed much more than the English language has between 1611 and today.
2.) If you could please also let me know how many times you have read the Greek NT cover to cover and / or the Hebrew OT, as well as what training in the languages you have, I would appreciate that as well. It will help me to be accurate in what I say in response to you, as I am sure we both believe accuracy is very important, as our God is a God of truth.
Dr. Ward never answered this question, and I suspect the answer is “zero” for both how many times he has read through the Greek NT or the Hebrew OT. There are not a few things that he says in his videos that make me rather strongly suspect this. They are not things one would say were he closely acquainted with the original language texts of Scripture.
Thank you very much. Let me say that I also appreciate that you provided a significant quote from my video and appeared to want to accurately represent me. I thank you for that.
I do appreciate that, as far as I can tell, Dr. Ward did not intentionally misrepresent my argument. Did he misrepresent it? Yes, but I think this was a matter of inaccuracy, not intentionality. I also need to keep in mind that his anti-KJVO side does not approach issues like this through exegesis, through looking at Scripture first to see what it says about preservation and Bible translation, so he is rather like a fish out of water here. I am glad he is trying. I wish he had plainly told his audience where they could find my argument so they could go ad fontes and compare what I actually said with what he argued against.
3.) I would also be interested in seeing if you have any grammatical sources for your claim that the difficulty in Luke-Acts, for example, versus the Johannine literature, is mainly because participles are placed in different locations, as well as your other grammatical claims. Some of the claims seemed quite unusual to my mind, and I would like to know if any Greek grammarians make such affirmations as you made.
He never provided any sources for his claims. I suspect that is because there are no such sources, as people who write Greek and Hebrew grammars are likely to be quite surprised by not a few of the arguments that Dr. Ward made. I do not think that those who have actually read Luke-Acts and the Johannine literature in the New Testament would say that the main or even the chief difficulty in harder NT Greek is knowing what adverbial participles modify. This statement sounds to me like the claim of someone who is not very familiar with the Greek of these books.
I may be into having sources for my claims more than most people who make YouTube videos, but I did not notice any grammatical sources cited in your videos.
That is the problem with producing YouTube videos instead of writing things down, or instead of doing face-to-face debate.
4.) When you spoke about a test that you had given to KJVO pastors that definitively proved that they did not understand the KJV themselves, I was interested and took the test, and had some KJVO folk take it as well. I must say that they did much, much better than did the people whom you surveyed. (I myself got a 19 out of 20, and I think that the one I got wrong was a problem with the question.)
I had never heard of his test, which he mentioned in part 1 of his video, until examining his video, part 1. I decided to take his test. One of the questions was:
“Remove not the ancient landmark, which thy fathers have set.”
(Proverbs 22:28 KJV)
This is a poorly designed question, because more than one of the answers fits both the meaning of the Hebrew word and the English translation in the KJV. Commenting on why the word “remove” here is (allegedly) archaic, Ward affirms:
The Hebrew here means “to displace [that is, to ‘cause (something) to move from its proper or usual place’] a boundary mark.” (HALOT/NOAD)
In 1611 “remove” in a context like this meant “to change position; to move a short distance or in a certain direction.” (OED)–just like the Hebrew. That sense, however, is marked as “Obsolete” in the OED.
Today, “remove” means to “take (something) away or off from the position occupied” or to “eliminate or get rid of” (NOAD).
However, the Dictionary of Classical Hebrew defines the Hebrew word here (in the tense used, the Hiphil) as follows:
Hi. 6.0.9 Pf. Q הסיג; impf. 2ms תַּסִּיג (תַּסֵּג); ptc. מַסִּיג, מַסִּיגֵי (Q מסגי, משיגי); inf. cstr. הסיג—1a. remove, move back, <SUBJ> Israel(ites) Dt 1914, seducer of wife 4QInstrb 2.46; subj. not specified, Pr 2228 2310 4QInstrb 2.38. <OBJ> גְּבוּל border Dt 1914 Pr 2228 2310 4QInstrb 2.38 2.46. <COLL> סוג hi. :: גבל set a border Dt 1914.
b. ptc. as noun, one who removes a boundary, <SUBJ> ארר pass. be cursed Dt 2717, דבר pi. speak CD 520, נבא ni. prophesy CD 520, עמד stand CD 520, שׁוב hi. cause to turn CD 520, תעה hi. cause to err CD 520. <CSTR> מַסִּיג גְּבוּל remover of a border Dt 2717, מַסִּיגֵי removers of Ho 510=CD 1915 4QDa 14 CD 520 (הגבול; =4QDa 3.27 גבול) 4Q424 39, משיגי הגב[ו]ל removers of the border 4QDf 12; כול מסיגי all the removers of 4Q424 39. <PREP> לְ of benefit, to, for 4Q424 39; introducing object 4QDa 14; כְּ as, like, + היה be Ho 510=CD 1915.
2. remove, carry away, intrans., <SUBJ> Israel(ites) Mc 614 (or em. תַּסֵּג you shall carry away to תַּשֵּׂג you shall reach, i.e. increase wealth; or em. תִּסָּגֵר you shall be delivered up, i.e. סגר ni.; unless סוג II hi. surround with fence). <COLL> סוג hi. || פלט hi. save Mc 614.
Note that this standard Hebrew lexicon–volume 1 of which was published in 1993–includes the actual English word “remove” in its definition of this word, but, supposedly, the KJV’s “remove” in Proverbs 22:28 is archaic. Has English changed a great deal since 1993, so that this Hebrew dictionary includes this alleged archaism, “remove”? Note as well that more than one of the options in Dr. Ward’s questionnaire would both fit the meaning of the Hebrew word and the English word.
Thus, his survey includes at least this allegedly “archaic” word in the KJV that is not archaic. The word is defined as “remove” in modern times in a modern standard Hebrew lexicon (one that, I might add, is never cited anywhere in Dr. Ward’s quiz–maybe he should have studied the Hebrew text a bit more carefully before producing his test, or at least before publishing it and making claims that are easily shown to be inaccurate.)
I am wondering if it is possible to get more information about who these people are. Are they Baptists? Are they people who believe in justification by works or baptismal regeneration and do not even have the Holy Spirit, as one finds even among various denominational “Baptist” groups if one goes house to house regularly in evangelism? Would they claim to be fundamentalists?
Who these people are is rather important. Dr. Ward said that only 7% of them knew the differences between “thee/thou/thy” as singular in the KJV and “ye/you” as plural. What? Seven percent? Who are these people? In our church the preachers all know, the adults are instructed, the children are instructed, and it is even in Bible study #1 in our evangelistic Bible study series. 93% of those who took his survey did not know this? Are his survey results verifiable, reproducible, and falsifiable–or are they none of the above? Why should we trust them?
Let me note that Mark Ward’s solution to people not knowing the difference between thee/thou/thy and ye/you is not to instruct them in the difference–it is to reject the KJV so that they are reading some modern version where you can NEVER know the difference. Quite a solution, no?
5.) I would be interested if you have done anything to encourage KJVO saints to do something like read KJVs that have the (small number of) archaic words defined in the margin of their Bibles, as do many study Bibles, the Defined KJV, etc.
I would love to find out I am wrong, but I think he has done exactly nothing to encourage saints who are going to cleave to their KJVs to understand them better by having them read editions of the Authorized Version where the archaic words are defined in the margin. I will applaud Dr. Ward when he donates the profits from his book against exclusive use of the KJV to purchasing copies of works that define its archaic words, such as David Cloud’s Believer’s Bible Dictionary, and donating those books to KJVO Christians. But I am not holding my breath.
If not, could you explain why you believe such a solution to your “false friends” idea is insufficient, and why what needs to be done is to replace the KJV with a multiplicity of modern versions that do things like take “hell” out of the Old Testament and replace it with that easy to understand and commonly used word “Sheol,” or attack the classical doctrine of the Trinity by changing the Son from being “only begotten” to being “unique,” or change the Son’s going forth from the Father in His eternal generation from being “from everlasting” to the Arian “from ancient days,” and so on, that would be appreciated. If you do not appreciate such changes in modern versions, I am wondering if you have any written sources or videos warning about them.
I am aware of exactly nothing written or taught by Dr. Ward warning about any of these serious corruptions–really evil “false friends”–in many modern Bible versions. Nor am I aware of Dr. Ward ever explaining why such a solution is more than sufficient to deal with the small number of KJV archaisms–just like there was not one word of criticism of Dr. James White’s inaccurate claims, the ones I was actually dealing with, in my video “Is the King James Version (KJV) Too Hard to Understand? James White / Thomas Ross Debate Review 11.” Only KJVO people deserve criticism, it appears.
I at least would rather have a Bible that teaches Athanasian Trinitarianism but uses “conversation” in an older sense meaning “conduct” than a Bible that has a nice new “conduct” translation but undermines the holy Trinity in some verses (while, thankfully, still supporting it in others).
Wouldn’t you?
Also, please feel free to get in touch with me if you ever change your mind about being willing to publicly dialogue or debate on this matter.
I have offered to debate him multiple times and he has refused. Could it be that his position is not defensible in open debate? Could it be that his whole case would fall apart if he had to do what Christ and the Apostles did in the Gospels and Acts, namely, debate and refute their opponents face-to-face?
I happen to think there would be more profit from a face-to-face encounter where we both have equal time to present our case than there is in your producing videos on your YouTube channel that are mainly preaching to your choir while I do the same on my KJB1611 channel with videos that will mainly be watched by people who are already convinced of the perfect preservation of Scripture. Finally, thank you for complementing me as being “super intelligent.” That was very kind of you. The “very dangerous” part, maybe not so much, but I suppose we can’t have everything. I am not planning to respond to any comments here, as I am not convinced that YouTube comments are the best place to engage in scholarly discussion, but I will look forward to hearing from you if you are able to answer my questions. Thanks again, Thomas
Dr. Ward did respond to my comment as follows:
Ross has said he won’t reply here. So I’ll reply to just two items for the sake of my viewers. (No reply on nos. 1, 2, and 5.)
Why do you think he does not want to answer questions #1, 2, and 5? It isn’t because I won’t reply on his YouTube channel in the comment section. Doesn’t he want me to have the best and most accurate information for when I actually respond to him, God willing? Surely it is not because he does not have a good answer to those questions. Right?
3. I mentioned in the video that I was offering my thoughts as a reader of the Greek New Testament; I self-consciously chose not to cite authorities here.
Does he cite authorities somewhere else, then? Where? Anywhere? I thought it was interesting that after I asked this question in part 2 of his three part series, in part 3 he mentioned that he had started reading a book on Hebrew discourse analysis. Great, good for him. He never said a word about my actual question–how much of the Hebrew Old Testament itself, and Greek New Testament itself, has he actually read?
4. All of the information I am able to release publicly about the participants in the study is available at kjbstudyproject.com, on the Demographic Data page that is linked in the main navigational menu. I refer interested viewers there.
The demographic data seems to indicate that the people who took his survey were not Mormons or Oneness Pentecostals, if the people who took the survey told the truth. So that is useful, and I appreciate that he pointed that out. But there is still something very wonky with his survey results. And, of course, we have no way of verifying, corroborating, or falsifying that whatever people said in the survey is actually the truth. Dr. Ward claimed his survey was “definitive,” when it is incredibly far from anything of the kind. But I do appreciate him pointing to that “Demographic Data” page, even though I wish he had taken the time to make sure that words like “remove” are actually archaic by spending just a bit longer looking at standard Hebrew lexica before putting his survey out.
Let me end this blog post by reiterating that, while his attempt to deal with my Biblically-based case for the English of the KJV is solely reactive, in that he never thought of actually seeing what God’s objective standard is for Bible translation by looking at the language level in Scripture until I brought this to his attention, by the grace of God, I am thankful if his videos at least get people to start to thinking that way.
Also, again, this is by no means a comprehensive response to his three videos or to his book–just a few thoughts to whet your appetite.
Finally, let me point out that this exchange illustrates why those who believe in the perfect preservation of Scripture and the Authorized, King James Version should learn the Biblical languages, especially if they are spiritual leaders. The large holes in his argument are much more easily visible if one knows Hebrew and Greek.
–TDR
On the Lord’s Day, Turn Apps & Email Off On Your Cell Phone
On the Lord’s Day, consider turning off apps, email, and whatever else you can on your cell phone. The first day of the week, Sunday, is not the Sabbath, but there are principles from Israel’s Sabbath that are appropriately applied to the first day of the week, the day of Christian worship, the Lord’s Day (Revelation 1:10; Acts 20:7). How does the Lord’s Day relate to your cell phone? We discussed this issue previously in the post Social Media and Electronics: Addictive Drugs for Christians?. I want to say a bit more about it now.
The Westminster Larger Catechism gives a good summary of principles that are appropriate to set the Lord’s Day apart from the other days of the week (although it improperly equates the Sabbath with the Lord’s Day, as did the Puritans). Please consider the following statements thoughtfully and prayerfully:
What is required in the fourth commandment?
The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven … [since] the resurrection of Christ … the first day of the week … (Deut. 5:12–14, Gen. 2:2–3, 1 Cor. 16:1–2, Matt. 5:17–18, Isa. 56:2,4,6–7) … in the New Testament called The Lord’ s day. (Rev. 1:10)
How is … the Lord’s day to be sanctified?
The … Lord’s day is to be sanctified by an holy resting all the day, (Exod. 20:8,10) not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; (Exod. 16:25–28, Neh. 13:15–22, Jer. 17:21–22) and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy (Matt. 12:1–13) ) in the public and private exercises of God’ s worship: (Isa. 58:13, Luke 4:16, Acts 20:7, 1 Cor. 16:1–2, Ps. 92, Isa. 66:23, Lev. 23:3) and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day. (Exod. 20:8,56, Luke 23:54, Exod. 16:22,25-26,29)
Why is the charge of keeping the [principles of the] sabbath more specially directed to governors of families, and other superiors?
The charge of keeping the [principles of the] sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own. (Exod. 20:10, Josh. 24:15, Neh. 13:15,17, Jer. 17:20–22, Exod. 23:12)
What are the sins forbidden in the fourth commandment?
The sins forbidden in the fourth commandment are, all omissions of the duties required, (Ezek. 22:26) all careless, negligent, and unprofitable performing of them, and being weary of them; (Acts 20:7,9, Ezek. 33:30–32, Amos 8:5, Mal. 1:13) all profaning the day by idleness, and doing that which is in itself sinful; (Ezek. 23:38) and by all needless works, words, and thoughts, about our worldly employments and recreations. (Jer. 17:24,27, Isa. 58:13)
What are the reasons annexed to the fourth commandment, the more to enforce it?
The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself in these words, Six days shalt thou labour, and do all thy work: (Exod. 20:9) from God’ s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: (Exod. 20:10) from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath-day, and hallowed it. (Exod. 20:11)
Why is the Word Remember set in the beginning of the fourth commandment?
The word Remember is set in the beginning of the fourth commandment, (Exod. 20:8) partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, (Exod. 16:23, Luke 23:54,56, Mark 15:42, Neh. 13:19) and, in keeping it, better to keep all the rest of the commandments, (Ps. 92:13–14, Ezek. 20:12,19–20) and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; (Gen. 2:2–3, Ps. 118:22,24, Acts 4:10–11, Rev. 1:10) and partly, because we are very ready to forget it, (Ezek. 22:26) for that there is less light of nature for it, (Neh. 9:14) and yet it restraineth our natural liberty in things at other times lawful; (Exod. 34:21) that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; (Deut. 5:14–15, Amos 8:5) and that Satan with his instruments labours much to blot out the glory, and even the memory of it, to bring in all irreligion and impiety. (Lam. 1:7, Jer. 17:21–23, Neh. 13:15–23) (The Westminster Larger Catechism: With Scripture Proofs. (Oak Harbor, WA: Logos Research Systems, Inc., 1996), Questions 116-121)
Let’s consider how these principles relate to your cell phone. While there are many people who spend all day long trying to figure out how to keep you on your phone as long as possible, people who do not make money from such things know that our over-use of the cell phone is bad for us. For me personally, I want to make sure that I am not programming myself to constantly look at my phone whenever I have a free moment, like the average American who looks at his phone 344 times a day. I have therefore used a setting on the phone to make it so that on the Lord’s Day the vast majority of the apps on my phone and Ipad–including my Gmail e-mail app, YouTube, and browsers like Safari or Chrome, –are not accessible:
These apps–again, including Gmail, YouTube, and browsers–are not accessible in the morning before I have time to spend in God’s Word. I want to hear from the Lord before I hear from everyone else.
The only sorts of apps that are accessible on the Lord’s Day, before I am at work in the morning every day of the week, and after a certain time in the evening every day, are those like my Bible apps, Accordance and Logos, my calendar to remind me of responsibilities on the Lord’s Day, the map app for something like getting to church in case there is traffic, and such like. I don’t need to find out what the world news is by going to conservative political websites on the Lord’s Day. I don’t need to find out who just posted a new video on this or on that. Spending that time meditating on Scripture instead is far better for my spiritual health (and far better for my family and nation as well). If you need to reach me, you can call me.
It is a blessing to have these apps turned off. I am glad to do it. I would encourage you to think about doing something similar. You do not need to to exactly what I do–maybe having email turned off would prevent you from hearing from someone you would pick up for church, for example–but I would encourage you to consider the principles in the 4th Commandment and elsewhere and make the Lord’s Day distinctly different. Use God’s Day as a special opportunity to resist and fight back against all the app developers who spend big bucks and many hours doing everything they can to keep you on their app and on your device, not so that they can help you pursue or follow after holiness (Hebrews 12:14), but so that they can make merchandise of you. (They also could not care less if they turn the brains of your children into mush–worldly mush, at that–but you should, and so should keep real books in their hands, and devices out of their hands. The rod and reproof will give your child wisdom, Proverbs 29:15, but you just gain temporary quietness if you allow their brains to be sucked out through electronics.) Lay aside not only the sin which can so easily beset you, but also every weight (Hebrews 12:1) and run with patience towards your risen Lord, Jesus Christ.
–TDR
Reformed Systematic Theology v. 1, Joel Beeke & Paul Smalley
I recently finished reading Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019). I had purchased it on Logos Bible Software and, because I thought it had lots of good features, also purchased a physical copy with Reformation Heritage Books (which may be cheaper than getting it on Amazon, which I linked to above with an affiliate link. They currently have the entire four volume set at a heavily discounted price. I have not read volumes 2-4 (yet!) so I cannot comment on their quality.) I read almost all of the 1158 pages of the book on my phone in small snippets of time, such as when going up and down in an elevator, or standing in a line, and so on. I am about 60 pages into volume two, reading it in the same way. Let me commend to you being purposeful with the time God gives you; there are many time-suckers on a typical cell phone and on the Internet, but you can choose to avoid them and do something useful when you have a minute or two or five here and there.)
Positive features of Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019).
There are many positive features of volume one of Reformed Systematic Theology. These include:
1.) The book consistently seeks to make doctrine practical. While it seeks–and achieves–theological precision, it consistently applies doctrine to life. The book does not just seek to increase one’s mental comprehension of Biblical teaching, but seeks to be the instrument of the Holy Spirit in applying the truth of Scripture to transform the whole man. As Dr. Beeke is the president of the Puritan Reformed Theological Seminary, we should not be surprised that, as an heir of the Puritans, he seeks to apply doctrine practically to life. The authors explain their purpose in writing as follows:
This systematic theology explores the classic teachings of the Reformed Christian faith from a perspective that is biblical, doctrinal, experiential, and practical. Today’s churches need theology that engages the head, heart, and hands. Too often, we have compartmentalized these aspects of life (as if we could cut ourselves into pieces). The result has been academics for the sake of academics, spiritual experience without roots deep in God’s Word, and superficial pragmatism that chases after the will-o’-the-wisp of short-term results. The church has suffered from this fragmented approach to the Christian faith. However, we have learned from the Reformers, the British Puritans, and the Dutch Further Reformation divines an approach to Christianity that combines thoughtful exegesis of the Holy Scriptures, rich exploration of classic Augustinian and Reformed theology, an experiential tone that brings truth into the heart, and practical applications for life.
Joel R. Beeke, “Preface,” in Reformed Systematic Theology: Revelation and God, vol. 1 (Wheaton, IL: Crossway, 2019), 17–18.
This practical emphasis is commendable, and it makes the book an edifying read.
2.) Reformed Systematic Theology is consistently conservative, evangelical, and Reformed in its theology. While Scripture does not teach Calvinist soteriology, if one is aware of the standard imbalances in Reformed doctrine, there is not much else in terms of “bones” to spit out while one eats the meat. There are no unexpected strange doctrines, but a solid presentation of the doctrines of revelation and of the infallible, inerrant Bible and of the God of Scripture, with the only things that are off being the standard errors of Reformed theology (in terms of theology proper, getting too close to making God the author of sin by saying that He decrees sin and justifying the horrifying Calvinist doctrine of reprobation). While I would not just hand this book to a new Christian and tell him to believe everything it says, I would not be concerned about giving it to someone training for the ministry who knows the problems with Reformed doctrine and is inoculated against them from Scripture. I believe people in the latter class could be greatly blessed by much good Biblical explanation and practical application in this book.
3.) Reformed Systematic Theology uses the King James Version as its base Bible version. I believe that Dr. Beeke preaches from the KJV, so this is not surprising, but it is still refreshing to not have to read lots of quotations from inferior modern Bible versions. On occasion the ESV is quoted, but the large majority of the time it is the KJV, which is a blessing for King James Only Christians.
4.) Interestingly, Paul Smalley is a Reformed Baptist, while Joel Beeke is a Reformed paedobaptist. I cannot agree with the paedobaptism, but I am thankful that at least one of the two authors is a minister in a Baptist church, even if it is a Reformed Baptist congregation.
5.) When it is appropriate Beeke and Smalley make warnings such as: “Worldliness diminishes a man’s soul and makes him petty; knowing God ennobles a human being.” (Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1 [Wheaton, IL: Crossway, 2019], 509). It is great to read a systematic theology that warns against worldliness and points one, instead, to knowing God as the cure for it!
6.) The book discusses doctrines, such as Divine simplicity, that I am afraid that graduates from many Baptist Bible colleges and institutes will give you a blank stare if you ask about them. (Do you know what Scripture teaches about Divine simplicity? If not, maybe you should read the part of Reformed Systematic Theology about that doctrine and find out what it is.)
7.) My physical copy of Reformed Systematic Theology is a quality hardcover book that is well-made and easy to read. It is also written in well-written and engaging English. It is scholarly and excellently done.
Concerns with Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology vol. 1: Revelation and God (Wheaton, IL: Crossway, 2019).
1.) My major concern is, naturally, that the Bible does not teach unconditional election and reprobation, limited atonement, or irresistible grace in salvation (and, depending on how one defines things, total depravity and the perseverance of the saints could also have problems). Reformed Systematic Theology is unabashedly Reformed. One who has not already read independent Baptist systematic theological works such as Robert Sargent’s Landmarks of Baptist Doctrine from Bible Baptist Church Publications would be well-advised to start there before reading a Reformed systematic theology, even one that has the commendable features mentioned above.
2.) While I am thankful that Reformed Systematic Theology uses the Authorized, King James Version, it does not have a section on the preservation of Scripture. The book’s outline on the doctrine of revelation is at the bottom of this blog post (please see down there).
You can see that there is a lot of good stuff in there. However, there is nothing either supporting or denying the perfect preservation of Scripture. One who recognizes that he has all of God’s Words in the Old and New Testament Textus Receptus will not have his faith attacked, but neither will he have it confirmed.
3.) I also do not want people who read this book and are encouraged by its good English, its many edifying and encouraging practical applications, and its solid theology in many areas to become improperly enamored with Reformed paedobaptist theology. I do not doubt that Dr. Beeke is a sincere and converted man whom I expect to see in heaven, but the special presence of Christ is not in his Reformed paedobaptist organization. If you can explain and defend why Reformed soteriology is wrong and why, in the doctrine of God, Scripture does not teach that God ordains sin or unconditionally reprobates people for His glory (!!), you may get many blessings from this book. Maybe you will even find it engaging enough to read the whole thing on your phone while waiting in lines and going up and down in elevators and the like.
–TDR
Here is the outline of the section on the doctrine of revelation. I did not take the time to re-introduce all the tabination, so please pardon the fact that everything is just in a straight line.
X. Theological Fundamentals of Divine Revelation
A. Biblical Terminology of Divine Revelation
1. Old Testament Terminology
2. New Testament Terminology
B. Basic Biblical Perspective on Divine Revelation (Genesis 1–3; Psalm 19)
1. The Revelation of the Sovereign God to His Image Bearers
2. The Revelation of God by His Creation (General Revelation)
3. The Revelation of God by His Word (Special Revelation)
4. The Response of God’s Servants to His Word (Applied Revelation)
C. Summary Statement on the Biblical Doctrine of Divine Revelation
X. General Revelation
A. General Revelation: Biblical Teaching
1. Revelation around Man in Creation
a. General Revelation of the Divine Nature
i. It Reveals God to a Limited Degree
ii. It Reveals God in an Open and Plain Manner
iii. It Reveals God according to His Will
iv. It Reveals the Invisible God
v. It Reveals God’s Divine Nature
vi. It Reveals God throughout History
vii. It Reveals God through His Created World
b. General Revelation of Divine Wrath in a Fallen World
2. Revelation within Man
a. General Revelation according to the Image of God
b. General Revelation via the Human Conscience
3. The Use and Efficacy of General Revelation
a. The Universal Knowledge Granted through General Revelation
i. God Exists, and Created All Things
ii. Atheism Is Folly
iii. God Has a Unique Nature as God
iv. Idolatry Is Wicked
v. God Holds Man Accountable to His Moral Law
vi. Sinners Are under God’s Wrath and without Excuse
b. The Universal Response of Mankind to General Revelation
c. The Proper Christian Use of General Revelation
i. The Church’s Missiological Use of General Revelation
ii. The Church’s Doxological Use of General Revelation
B. General Revelation: Philosophy and Science
1. Christianity and Rational Philosophy
a. Not Necessary in Order to Know and Glorify God
b. Teaches Some Valid and Useful Truths
c. Proposes Systems of Thought Antithetical to the Gospel
d. May Be Used Only with Radical, Biblical Critique
e. Recognizes Legitimate Methods of Reasoning
2. Christianity and Empirical Science
a. Operates with Delegated Authority
b. Can Investigate Nature with Confident Rationality
c. Must Work from a Posture of Intellectual Humility
d. Must Realize That Its Conclusions Possess Only Human Certainty
e. Should Pursue Knowledge with Prayerful Dependency
f. Limited by Its Ultimate Insufficiency to Make Us Wise
g. Must Work with God-Fearing Integrity
h. Should Make Use of Its Findings to Promote Grateful Doxology
C. General Revelation: Natural Theology and Theistic Arguments
1. Various Rejections of Natural Theology and Theistic Arguments
a. Karl Barth
b. Cornelius Van Til
2. Toward a Biblical, Reformed Approach to Theistic Arguments
a. God Testifies to Himself through the Natural World
b. Belief in God Is a Valid Presupposition of Human Thought
c. The Proper Posture of Human Reason Is to Fear God as His Servant
d. The Sinner’s Mind Is Alienated from God, and Cannot Reason to Its Creator
e. The Philosophy of Non-Christians Is Distorted by Satan
f. A Right Use of Reason Depends upon the Spirit-Illuminated Word
g. Christians May Make Rational Arguments from Creation to God
h. Christians May Use Arguments to Show the Foolishness of Those Who Deny God
i. The Wise Use of Theistic Arguments Varies with Culture and Education
j. Christians Should Beware of Glorying in Human Wisdom
k. Theistic Arguments Are Appeals to Divine Witness in Creation
l. Theistic Arguments Are at Best Like the Law That Convicts but Cannot Save
D. Some Historical Perspective on Natural Theology and Theistic Proofs
1. Ancient Roots of Natural Theology
a. Pagan Literature: Varro, Plato, Aristotle, and Zeno
b. Early Christian Apologists: Aristides, Justin Martyr, and Tertullian
c. Early Greek Fathers: Athanasius, the Cappadocians, and John of Damascus
d. Latin Christianity: Augustine
e. Assessment of Ancient and Early Christian Natural Theology
2. Medieval Development of Natural Theology
a. Muslim and Jewish Scholarship: Avicenna, Averroes, and Maimonides
b. Christian Medieval Scholasticism: Anselm and Thomas Aquinas
c. Assessment of Thomist Natural Theology
3. The Reformation’s Critical Interaction with Natural Theology
a. Critique of Natural Theology: Luther and Calvin
b. Critical Appropriation of Theistic Arguments: Vermigli, Junius, and Turretin
c. Assessment of Early Reformed Views of Natural Theology
XI. Special Revelation: Theological Introduction
A. Special Revelation: Biblical Teaching
1. The Trinitarian, Mediatorial Work of Special Revelation
a. The Son Is the Only Mediator of Divine Revelation
b. The Father Is the Sovereign Author of Divine Revelation in the Son
c. The Spirit Is the Effective Agent of Divine Revelation in the Son
2. The Finite Human Character of Special Revelation
3. The Manifold Historical Modes of Special Revelation
a. Supernatural Verbal Revelation
b. Supernatural Visual Revelation
c. Supernatural Providential Revelation
d. Supernatural Incarnational Revelation
4. The Personal, Propositional Content of Special Revelation
B. Errors Regarding Special Revelation
1. Special Revelation Extended to Hierarchical Tradition
2. Special Revelation Subordinated to Human Reason
3. Special Revelation Diffused to Harmonize All Religions
4. Special Revelation Redefined as Holy Encounter
5. Special Revelation Confined to Historical Events
XII. The Bible as the Word of God
A. The Word of the Prophets and Apostles Is the Word of God
1. The Word of God Preached through the Prophets and Apostles
2. The Written Word of God: The Old Testament
3. The Written Word of God: The New Testament
B. The Spirit’s Inspiration of the Written Word of God
1. The Reality of Verbal Inspiration
2. The Extent, Meaning, and Implications of Inspiration
a. Extent: Plenary Inspiration
b. Meaning: God-Breathed Word
c. Implications
i. Authority
ii. Veracity
iii. Sufficiency
iv. Clarity
v. Necessity
vi. Unity in Christ
vii. Efficacy
XIII. The Properties of the Written Word
A. The Authority of the Bible
1. The Source of the Bible’s Authority
2. Biblical Authority and the Church
3. The Authentication of the Bible
4. Biblical Authority versus Personal Autonomy
5. Practical Implications of Biblical Authority
B. The Clarity of the Bible
1. The Perspicuity Controversy
2. Practical Implications of Biblical Clarity
C. The Necessity of the Bible
1. The Necessity of the Gospel for All Mankind
2. The Publishing of the Gospel in Written Form
3. The Preservation of the Gospel to the End of the Age
4. Practical Implications of the Bible’s Necessity
D. The Unity of the Bible in Christ
1. The Great Theme of the Bible
2. The Manifold Forms of Christ’s Revelation
3. Practical Implications of the Bible’s Unity in Christ
E. The Efficacy of the Bible by the Spirit
1. The Word and the Spirit of Conviction
2. The Word and the Spirit of Life
3. Practical Implications of the Bible’s Efficacy by the Spirit
F. The Inerrant Veracity of the Bible
1. Inerrant Veracity Defined
2. Inerrant Veracity Clarified
3. Biblical Teaching on Scripture’s Inerrant Veracity
4. Practical Implications of the Bible’s Veracity
5. Objections to Inerrancy
a. Human Fallibility
b. History Is Not Essential to Religion
c. Contradictions with Modern History and Science
d. Contradictions in the Bible
e. Theological Novelty
H. The Sufficiency of the Bible
1. Biblical Sufficiency Defined
2. Biblical Sufficiency Clarified
2. Biblical Teaching on Scripture’s Sufficiency
3. Practical Implications of the Bible’s Sufficiency
XIV. The Cessation of Special Revelation
A. Arguments for Charismatic Continuationism
1. God’s Ancient Promise
2. The Eschatological Last Days
3. Cessation at Christ’s Second Coming
4. The Spirit’s Ministry to the Body
5. Edification of the Saints
6. God’s Command
7. Historical Movements
8. Personal Experiences
9. The Reality of the Supernatural
10. The Silence of Scripture
B. The Uniqueness of the Apostolic Age
1. The Apostles of Jesus Christ
2. A Biblical Pattern of Miraculous Ministry in History
3. Apostles in Pentecostal and Charismatic Churches Today
C. Practical Implications of the Apostles’ Ministry
1. We Must Receive the New Testament as the Word of God
2. We Should Distinguish between Modern Teachers and the Apostles of Jesus Christ
3. We Must Beware of False Apostles and Prophets Working Wonders
4. We Must Seek the Power of the Holy Spirit
D. The Cessation of Revelatory Gifts Such as Prophecy
1. The Finality of Christ
2. The Foundation of the Apostles and Prophets
3. The Fallibility of Modern “Prophets”
E. Pastoral Concerns about Evangelical Prophecy
1. Continuationism Tends to Put People in Bondage to Individual Leaders
2. Continuationism Tends to Put People in Bondage to Presumptuous Beliefs
3. Continuationism Tends to Put People in Bondage to Human Thoughts, Impressions, and Feelings
XV. Applied Revelation for Practical Fruit
A. Personal Fruit of Applied Revelation
1. Personal Faith in the Scriptures
2. Personal Study of the Scriptures
3. Personal Experience through the Scriptures
B. Familial Fruit of Applied Revelation
C. Ecclesiastical Fruit of Applied Revelation
1. Transformation in Corporate Life
2. Balance in Pastoral Ministry
3. Zeal in Evangelism
4. Dependency in Leadership
5. Priority in Education
6. Saturation in Worship
D. Societal Fruit of Applied Revelation
E. International Fruit of Applied Revelation
F. Doxological Fruit of Applied Revelation
Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Revelation and God, vol. 1 (Wheaton, IL: Crossway, 2019), 29–35.
New Testament Greek, Bill Mounce, 1st Semester Videos Online
I am thankful to announce that all the videos teaching the first semester of Biblical Greek are now online! The main textbook used is William Mounce, Basics of Biblical Greek. Either the 3rd or the 4th edition of that text works well. (I prefer some features of the 3rd and some other features of the 4th edition; overall, they are similar enough that either one will work with the class.) The entire playlist is on YouTube, and the videos are also being put up at Faithsaves.net and on Rumble. We thank God for the work that has been done. Lord willing, the second semester videos will also all be made available. If you are interested in helping to edit videos and so help train spiritual leaders for the kingdom of God, or you know someone who can help with this ministry, please contact me. You can also pray for us. Learning the Biblical languages is very valuable, and it is our prayer and hope that these videos will not only help those who have physical teachers, but also enable God’s people to learn Greek all around the world, even when they who do not have the privilege of a physical teacher. A physical teacher is very helpful–and, Lord willing, I will offer the class personally again in the future, as I have offered it in the past–but I believe a dedicated student can teach himself Greek with the textbooks and answer keys here, although it is not as easy to do as it is if one has a professor to help. I also want these videos to help people learn Biblical Greek from a Biblical, separatist, militant Baptist position, instead of from the point of non-separatist evangelicalism–the doctrinal position of Bill Mounce, who is a great Greek teacher, but not so great in his doctrine and practice. Furthermore, we use the Textus Receptus and support the King James Version in the class, rather than utilizing modern Bible versions and their inferior Greek text, the Nestle-Aland.
If you want to help people get Biblical, Baptist, separatist training in the Biblical languages and theology, please feel free to recommend and send links about my class to the various websites where online Greek classes are compared and offered. I don’t have time to look into all of those, but the more places that link to it, the better. I would be fine if evangelicals learn Greek from someone with Biblical Baptist convictions and get moved towards that position. Thanks!
–TDR
Church Planting Methodology: Where Should a New Church Meet?
In relation to church planting, where should a new church meet? On this blog we have, in the past, learned the history of how Bethel Baptist Church in El Sobrante, CA was started by Jesus Christ; see part 1, part 2, part 3, and part 4 on that encouraging topic. Grace and Truth Baptist Church is a new church planting work in San Francisco that is seeking to follow the Lord and obey and practice all of Scripture. They currently do not have a building to meet, and the preacher there–a friend of mine for many years–had discussed the qustion with me, and asked us to pray for them, as they sought a place to meet. I asked the advice of a number of Baptist preachers, pastors, and missionaries / evangelists concerning the pluses and minuses of a variety of options concerning places to meet. With their permission, I have shared their responses below. Please feel free to comment on these responses and share any Biblical thoughts or practical experiences you have concerning them. (The response have been lightly edited for things like grammar and material that was not related to this question in this post was removed.) I asked the following question:
Church Planting Methodology:
Where Should A New Church-Plant Meet? The Question
… I am wondering if you have any thoughts on the meeting place for a new church plant’s meeting place. What are the advantages of renting a place in:
1.) A store front-type location, vs.
2.) A church building that is in use by a different congregation, vs.
3.) A home?
In terms of #2, do you have any thoughts on a church property that is by a weak Baptist religious organization, vs. some other religious organization (Presbyterian, Lutheran, Pentecostal, etc.) or even a cult meeting house (Seventh-Day Adventists that do not use their building on the Lord’s Day)?
I am wondering if a neo-evangelical or even modernistic Baptist congregation that allowed a separatist Baptist church-plant to use its facility could end up confusing visitors to the new separatist church plant. Certainly nobody would want people to end up joining a cult or becoming a Pentecostal by meeting in a church building of those religions, but perhaps the differences would be more obvious and that would be less likely than with a compromised Baptist congregation offering its meeting place (?) I am wondering if many people would not be willing to meet in a home (although Biblically there is nothing wrong with it).
So any Biblical exegesis, application of Biblical principles, or other Biblically-based ideas you have would be appreciated. Feel free to share this email with someone else if you think that that third party brother would have some good advice here. …
Church Planting Methodology:
Where Should A New Church-Plant Meet? Reply #1
Just my thoughts based on what I see in the Scriptures and what I have experienced. The place is not the main thing, but the assembly. Therefore, if you start assembling at your house that would be great, or another brother’s house, that is good. If you and the members decide to rent a facility, then, together as a church you can decide to do that and finance that as a church body (Amen). If you decide to rent a space (commercial space or have some type of agreement for a space with another “church” or religious entity – that too is fine (remember Solomon’s porch, synagogues, and the school of Tyrannus – were places that facilitated a temporary meeting place for the churches) – then rent it out as a church, do your best NOT to assume the payment of the rent alone BUT function as a church body (rent it together as a church). THEN, if and when the Lord would add to your assembly – a more suitable and stable place could be acquired (again, at that point you will move on to a building – as a church body, purchasing the building, etc). I see no problem using a SDA building, space, or hotel conference room, nursing home lobby, library hall, community hall, etc. Religious or not. It is the assembly that matters – not the meeting place, per se.
Where Should A New Church Plant Meet? Reply #2
Hi,
I wouldn’t like renting a false religion place when it wasn’t meeting. I would rather have the storefront. Meeting in the home, I would do that too.
Where Should A New Church Plant Meet? Reply #3
Meeting in SDA building wasn’t really my original plan. But I’m in a market that is high priced with very few options, and it has worked. We don’t really have any contact with the SDAs here. Most of them are from Africa, as we have a large group of refugees/immigrants in [town]. We use their building on Sunday and for the most part it has worked. The positives are that it is a place to meet that usually is inexpensive, with very little setup, and we put signage out on Sundays to limit confusion. We also put our hymn books and some Bibles in the pews and remove theirs in setting up. We are also careful to leave things better than we found them. So we haven’t worn out our welcome.
As far as negatives, for the most part they keep things kinda tidy but there is often some clean up or cleaning to do before Sunday morning. Also, the building here is rather old.
I think the biggest challenge is communicating to people where your church is. I say clearly that we rent the 7th Day Building on Sundays. Or if we do advertising I put the address and underneath “also the SDA Building.”
Also depending upon how strict your SDA group is they might ask you to not serve pork if you have a meal there.
We have a different building where we try to do special functions like special meetings. We will have a Good Friday fellowship at the other venue. It provides a neutral place for people to invite friends to hear the gospel. Just an idea. We also do a turducken feast in November. Last year it brought over 40 visitors to hear the gospel. My point you don’t have to be limited by a building. We still use multiple locations. It’s not easy but is what we have to work with.
In the summer we do a lot outdoors BBQ’s (it is amazing who will show up for an hotdog and hamburger and some friendship), outreach and midweek Bible Study/prayer meetings.
Unfortunately, people do like an identity with a building. So that in itself is a negative; curb appeal is a big help in church planting but not always possible.
Lastly I will say that a large number of Baptist churches in [our state in the USA] used an SDA building in the beginning. Some had good experience some not. I know of one where some of the SDA members started attending the Baptist church and realized the error that they were being taught hence they lost their welcome. That’s not a bad thing; I try to always have a plan B. I think that if something like that happens God will provide for the next step.
On a personal note we are praising the Lord here. We have almost finished paying off the parsonage and property we have, so we are getting close to having our own building as the Lord provides.
Where Should A New Church Plant Meet? Reply #4
Just prayed that God would guide and direct you in this matter.
I think each option you listed can have its pros and cons depending on the community and culture of the people you are trying to reach.
A store front can be more visible, but it can often give the vibes of rinky-dink. It could also be a bit more pricey.
A church building that is used by another group can give off the feeling of being “churchy,” but it can put off some people that don’t want to go in a church building. I know of a church planter in [a place] that is using a 7th Day Adventist building. You could ask his opinion on how it is working … However, at the end of the day a building is just a building.
A home can be a good place to hold a Bible study, but I think in today’s culture it could put a great many people off. Have you considered something more neutral such as a community center, school function room, or something similar?
Some practical things to consider when seeking a place to rent:
– location, location, location: easy access, parking, will some people be put off by the surrounding area?
– facilities in the building: kitchen, disabled access, parking
– how long will you be able to meet in that location
When I was looking for a place to rent, I prayed about it and then just started calling different facilities to see where the open door might be. We had a fairly easy decision, because our current location was the only available place to rent.
When I sought the Lord about where to plant a church, I also considered the need of the area. Was there a gospel preaching church in the community? If so, were they active in evangelism and discipleship?
Various thoughts: within the bounds of Scripture, Paul and Barnabas were sent out from an assembly where they were faithfully ministering. Acts 12. Paul adapted how he lived and ministered for the sake of the Gospel, 1 Cor 9:19-23. Paul immediately obeyed the Lord’s leading, Acts 16:10.
I trust God will make the way clear and plain for you.
Where Should A New Church Plant Meet? Reply #5
Good morning … I have done all 3 of these.
You have some considerations…
- if you are looking to save money…the home is best.
- If you are looking at most appealing for people to walk into off the street … another church building
- If you are looking to start from scratch … I prefer Jesus’ model.
Win people one by one … meet in the house of the key man … man of peace. This will be the person who is the common connection between the ones you are working with and the home will be no problem because they all know this man.
Then keep reaching key men and meeting in different homes with those in that connection group.
Finally combine the groups once you have people saved and committed to following Christ. Now you look for a meeting place.
By far I prefer Jesus’ method … although I realize this is not the American way.
Hope it makes some sense.
Let me know if you have any questions.
Church Planting Methodology: Questions About The Answers
I appreciate the Baptist brethren in Christ who took the time to share these answers with me. In relation to their responses, the following questions come up.
Are there issues about associations in relation to meeting in a place that pertains to a false religion? It is true that Solomon’s porch, synagogues, and the school of Tyrannus (mentioned in response #1) were not places associated with Christianity, but none of them were the Temple of Diana, either. Solomon’s porch and the synagogues were associated with the God of Israel, while the school of Tyrannus was not associated with a specific false religion. It looks like response #2 shares those concerns, in contrast to response #3, which is willing to meet in the building owned by a cult, the Seventh-Day Adventist “Church.”
Is there a difference between utilizing the meeting place of a cult (Seventh-Day Adventism, Mormonism, Oneness Pentecostalism) and the meeting place where there are disobedient brethren (non-separatist evangelicals)? How much difference does it make if the people in the false religion, or the disobedient brethren, are around (Sunday meeting) or not (Sabbath worshippers)? Does Paul preaching in synagogues after Christ had already established His church and turned away from Israel as His institution help answer this question?
How does the question of “curb appeal” factor in? Scripture does not teach that one has to have a building at all, but does meeting in a building rather than a home relate to loving one’s neighbor as oneself? How much of a factor is it that more people will be willing to visit in a church building than in a home? Is that even true? (Response #4 suggests it is not necessarily the case). How much of a factor is being “rinky-dink” (as response #4 brings up)?
Response #3 referred to the practices of a number of Baptist churches in that brother’s state. What lessons can be learned from Baptist history on this question? Response #3 also seemed to lean more towards a “go and invite to church” versus “Go ye into all the world and preach” (Mark 16:15) philosophy. How does the question of whether the assembly is a place geared to evangelize the lost, versus a place to edify and equip the saints so they can go into the world and preach to the lost (Ephesians 4:12), impact the question of a meeting place? How is the question of a meeting place affected if a church is seeking to grow by making disciples who can knock on doors and evangelize themselves, versus a church having an emphasis on inviting many children into the building by giving them candy and toys, and inviting targeted groups of adults into the building with various special events and give-aways?
The point in response #4 about building facilities, such as parking, a kitchen, and disabled access are important. I have no idea what laws and regulations relate to a church meeting in someone’s home. Does the home need to be ADA compliant and have wheelchair access (for example)? Does it need to have a certain number of fire extinguishers?
Response #4 also brought up the question of the surrounding area. How do factors such as the crime rate, or racial demographics, impact a meeting place’s location?
How much of a factor is how long one plans to meet, in God’s sovereign timing, at a particular place?
Response #5 was the most different, and, it seems, was advocating something where the method had the most significance. While responses #1-4 expressed a variety of levels of agreement and disagreement, in general the idea was that the location was not all that important (with the exception of some responses arguing that one should not meet in the building of a false religion). However, response #5 is arguing that a specific model is found in the ministry of the Lord Jesus. Who would want to do something other than what Christ did?
In relation to response #5, reference was made to Luke 10:6-7:
And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
Does this verse prove that we should be looking for a key man in whose house a church plant should meet? The passage refers to Christ sending out 70 disciples to evangelize Israel. Were churches established in these places, and, if not, how does that affect the application of this passage? Are there dispensational factors here we need to consider? Does the pattern change from the Gospels into Acts and the Epistles? Do we see the evangelists in Acts looking for a “son of peace” in this way? In light of the broad use of the Biblical “son of” language, how much should we conclude from the “son of peace” language? Is there a difference between simply preaching to “every creature” (Mark 16:15) and focusing on reaching key men? Are they inclusive of each other or exclusive, and to what degree the one or the other? In a big city can we be seeking to reach “every creature,” yet meeting in a home not be an issue, because everyone coming to church knows the “son of peace”?
Church Planting Methodology: What Do You Think?
What do you think? How should church planting ministry be undertaken?
–TDR
The Validity and Potential Value of a Liturgical Calendar (Part Four)
Being Intentional
When you intend to do something — some people today call that “being intentional” — you might plan it or schedule it. Does scripture regulate or legislate intentionality? This thing of being intentional even has a definition: “making deliberate choices to reflect what is most important to us.” King David begins Psalm 101 with intentionality:
1 I will sing of mercy and judgment: unto thee, O Lord, will I sing.
2 I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
3 I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
When you intend to do it, you might schedule it. That’s good. It’s how you ‘redeem the time’ (Eph 5:16). How do you seek something first? You’ve got to move it up in priority on purpose. You will and then do of God’s good pleasure. This is sanctification. It’s how you keep something holy.
If I want to ensure I do something, I put it on a “to-do” list. For the year, I write those actions on a calendar. For an entire church, as a church leader, I have a church calendar. What goes on that calendar? I could put a “Jumper Day” on the calendar with intentionality. Jumpers are those inflatable fun houses, serving as a kind of trampoline. Let’s say instead, I intentionally schedule into the year of the church a spiritual emphasis. Let’s call it a “liturgical calendar.” Every year the church emphasizes scriptural events in the life of Christ and other biblical themes.
Using the Calendar
The Psalms are a guide for writing hymns. The prayers of the Bible are a guide for what to pray. In the Old Testament, God weaves into the year a means by which Israel will remember what God did. This included the weekly Sabbath and then festivals. This is a model, not for continuing to follow a Hebrew calendar, but for what to do with a calendar.
Israel began to observe also an event the occurred after the completion of the Old Testament, the Feast of Dedication. It celebrated an event in the intertestamental period. Israel then added that Feast to the Hebrew calendar. Jesus too observed the Feast of Dedication (John 10:22ff). Like the other Feasts, the Feast of Dedication helped Israel remember what God did in saving Israel during the time of Antiochus Epiphanes and the Macccabees.
The New Testament church schedules services on Sunday. Scripture doesn’t say how many, but many churches meet three times on Sunday: Sunday School, Sunday morning, and then Sunday evening. They might hold a midweek time too. Through example, scripture regulates a Sunday gathering for the elements of New Testament worship. It does not regulate how many meetings.
Keeping Holy
A believer can keep his speech holy. He can keep his deeds holy. A true Christian can keep his thoughts holy. He can also keep his motives holy.
Paul says the believer can yield his members, his body parts, as instruments of righteousness unto God or yield them as instruments of unrighteousness unto sin (Romans 6:13). Yielding his body parts as instruments of righteousness unto God is how he presents his body holy unto God (Romans 12:1). Someone can “worship God in the spirit” (Philippians 3:3) or not do that.
Sanctification in the Truth
Sanctification in the truth starts with thinking and understanding what God says in His Word. More than a hearer, he must also be a doer. This requires volition, a readiness of will. It also means a delight in what God said, a holy affection.
Sanctification in the New Testament follows the example of Jesus. In John 17:19, Jesus prayed to God the Father:
And for their sakes I sanctify myself, that they also might be sanctified through the truth.
Jesus provided the perfect example to follow, and the Apostle John writes in his first epistle (2:6):
He that saith he abideth in him ought himself also so to walk, even as he walked.
Walking as Jesus walked is not arbitrary. It is looking to the scriptural example of Jesus. Also as John Owen wrote:
To see the Glory of Christ is the grand blessing which our Lord solicits and demands for his disciples in his last solemn intercession, John 17: 24.
The Glory of Christ
In 2 Corinthians 4:6, regarding sanctification, the Apostle Paul writes:
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
A church centers on the Person of Jesus Christ and Christ changes the church by its seeing of Him. To conform to the image of the Son a church must see the image of the Son.
I’m contending for purposeful, intentional seeing, thinking, and understanding the glory of Christ. The New Testament emphasizes certain events in Christ’s life. To be sanctified by the example of Jesus, to walk as He walked, and to see His glory, you must focus on Him. Jesus appeared on earth in real history in real time. He was here. In His time here, He accumulated important events in His life. The gospels, Acts, the epistles, and Revelation talk all about them. Put those on the calendar.
Keep Your Year Holy
Validity and Value
Don’t emphasize the events of Christ’s life according to their traditional dates on the calendar. Do emphasize them on their traditional dates. I like my emphasis on the calendar better than your no emphasis.
Putting the events of Christ’s life and other important biblical themes on your calendar is a way to keep your year holy. I’m saying there is a value to it. It is a means by which to accomplish many requirements for the believer from the New Testament. It’s not the putting it on a calendar that accomplishes the seeing, thinking, and understanding of the truth. It is the actual doing of seeing, thinking, and understanding.
Words mean things. The keeping in keeping something holy means something. This year I handed out a Bible reading calendar. Scripture doesn’t regulate the calendar I handed out. The calendar is how someone might keep things holy. Someone can have a calendar and remain unholy. I’m saying a calendar is valid and of value.
Remember and Emphasize
I didn’t hand out a fun-time-a-day calendar to our church. Our calendar did have one verse for each week for scripture memory. Scripture doesn’t regulate that. Does scripture regulate scripture memory? I’m guessing people won’t be arguing over a Bible reading calendar and a scripture memory calendar. Neither are in the Bible.
Believers should assume that they can keep something holy. They are told to keep things holy. Yes, in the Old Testament God instructs Israel to keep the Sabbath holy (Exodus 20:8). By what I read some people write, you might think that I’m writing this series for the purpose of keeping the word “Christmas” holy or keeping a date for Christ’s birth holy. I’ve not written anything like that.
I believe it’s been clear what I’m advocating. Some argue against it with what seems to be red herrings and straw men. I say, let’s be purposeful about remembering or emphasizing the events of Christ’s life during the year. A church can schedule more than that, but I support the use of a liturgical calendar to keep the church year holy.
Evangelists / Missionaries For Unaffiliated Baptist Support
If you are a sound Bible-believing and practicing Baptist church, and you are looking to support sound evangelists or missionaries, let me encourage you to consider the following two.
1.) The Suttons in Jackson County, Oregon. I have personally known Brother David Sutton and his family for many years, ever since the time I was teaching at Bethel Christian Academy as a member of Bethel Baptist Church many years ago. He is a godly man, a great preacher, and a wonderful shepherd. As one small example of his shepherding, when Bethel Baptist Church was going to send him and his family up to Oregon, we had a going-away fellowship with some food and beverages. Brother Sutton did not have time to even get any because he was too busy talking to every church member, encouraging, exhorting, and being a blessing to every single person. (We had to save some for him.) If you want to be blessed and encouraged with Scripture, Brother Sutton is the man for you to talk to. His wife is also a godly and faithful servant of the Lord, and his children are all serving the Lord. They are missionaries well worth your support as they seek to establish Jackson County Baptist Church, a church that, if your church is sound, you would be glad to be a member of. He only has partial support for his evangelistic work there. Please feel free to reach out to them if your church would be interested in having him present his work or take them on for prayer or financial support. Also, if you live in that part of Oregon and are looking for a faithful church, you need look no more–visit and serve the Lord at Jackson County Baptist Church, starting this Lord’s Day.
2.) The Dvoracheks in Oshkosh, Wisconsin. I am thankful for Bro Dvorachek and his family and their fellowship in the gospel and the kingdom of our Lord Jesus Christ. I have preached at their church, Victory Baptist in Oshkosh, WI, a number of times. I summarize something Bro Dvorachek wrote as his testimony of how the Lord brought him and his family to Victory Baptist Church in Oshkosh, WI:
I graduated from the University of Wisconsin-Oshkosh in December of 1997 as an unsaved man. During my time in college, I worked at a Burger King in downtown Oshkosh. Right across the street from that Burger King was this Baptist church, that I at one time despised. Shortly after college, I got married to my lovely wife, Andrea, and we moved to another city. Shortly after that, in the spring of 2000, we both came to know the Lord! In August of 2006, both Andrea and I surrendered to the thought that if God would be pleased to place us in vocational ministry, we would be willing to follow His lead. Really, we were just saying, “Lord, whatever, you want us to do, that’s what we want to do.”
We had no idea what we were in for. The Lord has taken us on quite a journey since then. In June 2015, I was properly ordained by a council of eight independent Baptist pastors. In November of 2016, the Lord led us back to Oshkosh, and we became members of Victory Baptist Church (the Baptist church across from the Burger King). When we came to the church with our eight children, we more than doubled the attendance. The church was on life support at that time. We served there for two years as I helped the pastor with preaching, songleading, and evangelism. In December of 2018, he resigned somewhat abruptly, and I became interim pastor. For several months, Andrea and I consulted and thought and prayed over the matter, and in April of 2019, both we and church believed the Lord would have me to become officially the pastor. The Lord has been faithful, and (I think sometimes, though in spite of me), He has grown the church to around forty, with many new members. My wife, Andrea and I are blessed with eight children, some of whom are now adults: Jonathan (21), Levi (19), Grace (17), Stephen (15), Sara (14), Abilgail (11), Lydia (10), and Sophia (10). The children are a great blessing in the work.
My primary goal has been to “feed the flock.” I look to primarily preach expositional messages and am doing so through the Book of Romans every Sunday morning, while I have also seen the need to address certain topics as well in the other services. By the grace of God, we are seeing people grow spiritually! All along, I have been praying for the Lord to send laborers here, but in June, I began praying more fervently, and we are beginning to see some possibilities open up. If any man is looking for an opportunity to be used of the Lord and/or get good experience in the ministry, perhaps the Lord would lead him to Victory Baptist Church in Oshkosh.
The Dvoracheks are also missionaries worth your consideration for prayer and financial support. They have no supporting churches and Bro Dvorachek has to work a secular job, pastor a growing church, and take care of his wife and eight children. If you live near their part of Wisconsin, and you are looking for a sound church where you can serve the Lord, you need look no more. Start serving there this Lord’s Day!
You can hear some of Bro Dvorachek’s preaching on their website. Bro Sutton’s sermons at his congregation should be coming soon; you can hear some of his older messages at the BethelElSobrante YouTube channel.
I am sure that there are many other godly families that are well worthy of support by the Lord’s churches. The evangelists or missionaries above are just two that I know personally. I would encourage you to contact our church and other sound churches if you are seeking prayer and financial support. Contacting sound churches directly would be better than reaching out to me. Let me also mention that I have taken the initiative to tell blog readers about these two godly men and their families. Please pray for them, encourage them in whatever way you can, and support them in whatever way your churches lead. Let me also mention that I chose to write this–they did not initiate my writing this post.
–TDR
James White-Thomas Ross Debate Review 6: LXX & Latin Vulgate
It was a blessing to debate James White on the King James Version / Textus Receptus vs. the Legacy Standard Bible / Nestle-Aland text. The debate when well. I have been continuing to add additional debate review videos. Dr. White claimed that the KJV translators, had they been alive today, would have been completely against their own translation and in favor of modern versions based on the minority Greek text. His claim is astonishingly inaccurate, as the new debate review videos demonstrate. The video below, #6, examines the KJV’s “Translators to the Reader” and what it claims about the LXX and the Latin Vulgate. What the KJV translators say is exactly what I argued for in the debate with Dr. White, and exactly the opposite of what James White argued. His claim about the KJV translators is invalid, and painfully so.
You can watch debate review video #6 in the embedded link above, or see it on Faithsaves.net, YouTube or Rumble. Please subscribe to the KJB1611 YouTube and the KJBIBLE1611 Rumble channel if you would like to know when more reviews are posted. Thank you.
–TDR
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