First 2017 “Standard Bearer” Special Reformation Issue

The October 15, 2017 issue of the Standard Bearer is now in print and being mailed, and it is our annual special Reformation issue, marking the 500th anniversary of the great Protestant Reformation (1517-2017).

SB-Oct-Ref1-2017

The articles in this special Reformation issue reflect “the heritage of the Reformation,” that is, the special truths of the gospel that were restored to the church of Jesus Christ through the various brave and bold Reformers God raised up in the sixteenth century.

From the front cover of the issue you can see some of the topics treated. And from the table of contents posted below, you can see the rest of the important subjects covered in this issue.

You may have noted that I wrote “first” special issue in my heading. That is because we have also planned and will publish a second special issue on the Reformation this year. The November 1, 2017 issue will be “The Heritage of the Reformation” part 2. That too will have a variety of articles on the important truths and practices restored to the church according to the Word of God. Look for that issue in a few weeks!

SB-Ref1-2017-contents

For today, we take a quotation from Prof. D. Engelsma’s article on the controversy over the bondage of the will, a subject of vital concern to the Reformers. Lord willing, we hope to feature another article from this issue as well.

The truth of the bondage of the will, including its being fundamental to the gospel of grace, has its urgent application to churches and professing Christians in AD 2017, the 500th anniversary of the Reformation of 1517. The doctrine is not a petrified mummy safely sealed up in an ancient ecclesiastical museum. It is not a truth to which hypocritical ministers and church members can pay lip service when this is convenient for them (as in the 500th anniversary year of the Reformation, although even then the bondage is usually not one of the topics of their celebrations), while effectively denying it in their synodical decisions, in their preaching, in their writings, by their church membership, and by their ostracism and slander of churches and theologians whose only offence is an uncompromising confession of the bondage of the will.

First, applied to the heart of the elect believer, this truth assures him of his salvation in that his willing of God and the good by a true faith carries with itself the assurance that he is saved. His will is free, and it is free because it has been freed by the grace of God in Jesus Christ. Therefore, he will glorify God on account of his salvation.

Second, confession of the bondage of the will is a fundamental mark of a true church. Confession of the bondage of the will is an essential element of the proclamation of the gospel of grace, and the true church proclaims, confesses, and defends the gospel of grace—the gospel of salvation by grace alone, without the will and works of the saved sinner.

Third, confession and defense of the alleged free will of the natural, unsaved, man, which purportedly cooperates with grace and upon which grace depends, are the mark of an apostate, false church. In our ecumenical age, God’s people need to know this, and to act accordingly.

Why the Reformation Still Matters: Because of the Sacraments

why-reformation-matters-reeves-2016One of the books I continue to read this year of remembering the Reformation (500th anniversary!) is Why the Reformation Still Matters, co-authored by Michael Reeves and Tim Chester (Crossway, 2016).

Each chapter touches on a significant doctrine rediscovered by the Reformers, showing why the return to that particular truth was important for that time and why it is still important for the church today. I have been informed and inspired by what the authors have written. While repeating the great truths God restored to His church during the 16th century, Reeves and Chester present them in a fresh and lively manner, calling us to be true Protestants and Evangelicals in this hour of history.

The next chapter I read this evening is Chapter 8, “The Sacraments,” to which they add the subtitle “Why Do We Take Bread and Wine.  The authors do not hide the fact that this was the most contentious of the Reformers’ doctrine, as Luther, Zwingli, and Calvin differed significantly, even vehemently. But they also point out the great progress these men made – each with a particular contribution – in returning the church to the biblical doctrine.

At the end of the chapter, the authors make some good applications based on the heart of the Reformation doctrine on the sacraments:

We live in a culture where everything is about response and feeling. And our contemporary evangelical culture is deeply imbued with this subjectivism. We need to understand that the gospel is entirely outside us. The gospel is not my response. The gospel describes the objective reality to which I am to respond.

This is why the link made in the Reformation between Word and sacrament is important for us today. Calvin said, ‘Let it be regarded as a settled principle that the sacraments have the same office [that is, function] as the Word of God: to offer and set forth Christ to us, and in him the treasures of heavenly grace.’

And from there they go on to say,

So it is helpful to think of the sacraments as embodied promises. Their validity lies in the One who makes the promises.

…When Luther was struggling, he would go into the courtyard and shout (in Latin), ‘I am a baptized man.’ There is an objective reality when the sacraments are celebrated in the church. Their meaning is not in my response or feeling. The meaning is the gospel embodied in the sign. But the sign is designed to evoke my response and feeling. So we receive it as a promise from God – as a pledge of his intentions. So baptism and the Lord’s Supper are not primarily signs of our subjective experience or faith or response. They are signs that point us to the gospel [pp.157-59].

“Or-di-nar-y”: Lonely But Precious Word – M. Horton

ordinary-MHorton-2014A book I wanted to read when it first came out a few years ago is Michael Horton’s Ordinary: Sustainable Faith in a Radical, Restless World (Zondervan, 2014). Last week in a thrift store I found a clean used copy and this past week I started to read it.

Chapter 1 (“The New Radical”) is where I will start with you too, because that’s where Horton decries the trendiness of modern evangelicalism with its “Radical. Epic. Revolutionary.” (the opening words of chap.1) – that is, her excitement with all things new and “extra”-ordinary .

There are so many good points and lines in this opening chapter, but I give you these for now.

‘Ordinary’ has to be one of the loneliest words in our vocabulary today. Who wants a bumper sticker that announces to the neighborhood, ‘My child is an ordinary student at Bubbling Brook Elementary?’ Who wants to be that ordinary person who lives in an ordinary town, is a member of an ordinary church, and has ordinary friends and works an ordinary job? Our life has to count! We have to leave our mark, have a legacy, and make a difference. And all of this should be something that can be managed, measured, and maintained. We have to live up to our Facebook profile. It’s one of the newer versions of salvation by works. [p.11]

A few pages later Horton expands on these thoughts:

American Christianity is a story of perpetual upheavals in churches and individual lives. Starting with the extraordinary conversion experience, our lives are motivated by a constant expectation for The Next Big Thing. We’re growing bored with the ordinary means of God’s grace, attending church week in and week out. Doctrines and disciplines that have shaped faithful Christian witness in the past are often marginalized or substituted with newer fashions or methods. The new and improved may dazzle us for the moment, but soon they have become ‘so last year.’ [p.16]

As we end another week, let’s be grateful for the ordinary Christian life God has given us. As we go through another ordinary Sunday, attending our ordinary churches, where we worship in very ordinary ways, hearing ordinary sermons on the ordinary Word of God, let us thank God for such common, regular events and experiences.

Because when you think of all this “ordinariness” in terms of God’s grace and mercy to us sinners, it’s all actually quite extraordinary.

Biblical Preaching: The Antidote to Anemic Worship – A. Mohler

One of the special articles in the July Tabletalk is the one quoted and linked below, in which Dr. Al Mohler comments on the rise of music as central in modern evangelical worship and the subsequent demise of the preaching of the gospel.

Toward the end of the article, after his criticism of contemporary worship music, Mohler begins to get at what should be “front and center” in evangelical worship:

A concern for true biblical worship was at the very heart of the Reformation. But even Martin Luther, who wrote hymns and required his preachers to be trained in song, would not recognize this modern preoccupation with music above all else as legitimate or healthy. Why? Because the Reformers were convinced that the heart of true biblical worship is the preaching of the Word of God.

Following which Mohler adds these significant paragraphs:

Expository preaching is central, irreducible, and nonnegotiable to the Bible’s mission of authentic worship that pleases God.

The centrality of preaching is the theme of both testaments of Scripture. In Nehemiah 8, we find the people demanding that Ezra the scribe bring the book of the law to the assembly. Interestingly, the text explains that Ezra and those assisting him read from the book, from the law of God, translating to give the sense so that they understood the reading” (Neh. 8:8). This remarkable text presents a portrait of expository preaching. Once the text was read, it was carefully explained to the congregation. Ezra did not stage an event or orchestrate a spectacle—he simply and carefully proclaimed the Word of God.

This text is a sobering indictment of much of contemporary Christianity. According to the text, a demand for biblical preaching erupted within the hearts of the people. They gathered as a congregation and summoned the preacher. This reflects an intense hunger and thirst for the preaching of the Word of God. Where is this desire evident among today’s evangelicals?

And that leads him to conclude with these words:

The anemia of evangelical worship—all the music and energy aside—is directly attributable to the absence of genuine expository preaching. Such preaching would confront the congregation with nothing less than the living and active Word of God. That confrontation will shape the congregation as the Holy Spirit accompanies the Word, opens eyes, and applies that Word to human hearts.

Let’s give thanks that at the center of our own Reformed worship remains the pure preaching of the gospel, not music or various forms of entertainment. But let’s also examine our own hearts to make sure that this is what we truly desire – in faithfulness to the Bible and the God of the Bible. Otherwise our own worship, though biblically right in form, is just as anemic as that practiced by others.

Source: The Antidote to Anemic Worship by Albert Mohler

Luther on Desiring the Lord’s Supper

Luther'sSmallCatechism

1943 Concordia Ed.

In his “Preface” to his Small Catechism Martin Luther admonished those new to the Protestant faith about neglecting to come to the sacrament of the Lord’s Supper. His words are precise and powerful, and needed by us as much as by the members of the church in his time.

As you read the following quote, keep in mind Luther is exhorting the pastors and preachers about preparing the people to come to Lord’s Supper by faithfully teaching them (especially the children) the basics of the gospel as contained in his catechism (and others like it that would follow during the Reformation, such as the Heidelberg Catechism).

Finally, now that the pope’s tyranny is over, people no longer want to go to the Sacrament but despise it. Here again urging is necessary, however, with the understanding that we are not to force anyone into the faith or to the Sacrament, nor set any law, time, or place for it. Our preaching should instead be such that of their own accord and without our command, people feel constrained themselves and press us pastors to serve the Sacrament. The way to go about this is to tell them that if anyone does not seek or desire the Lord’s Supper at the very least four times a year, it is to be feared that he despises the Sacrament and is not Christian, just as no one is a Christian who does not believe or hear the Gospel. For Christ did not say, “Omit this” or “despise this,” but “This do, as often as you drink it,” etc. He most certainly wants it done and does not want it left undone and despised. “This do,” He says.

For a person not to prize highly the Sacrament is tantamount to saying that he has no sin, no flesh, no devil, no world, no death, no danger, no hell. That is to say, he believes in none of these although he is overwhelmed by them and is the devil’s possession twice over. On the other hand, he needs no grace, life, paradise, kingdom of heaven, Christ, God, or any good thing. Surely, if he recognized how much evil is in him and how much he needs all the good things he lacks, he would not neglect the Sacrament, which gives help against such evil and bestows so much goodness. He will not need to be forced by law to the Sacrament but will himself come running in a hurry to the Lord’s Table, constrained within himself and pressing you to give him the Sacrament.

Therefore do not set up any law concerning it, as the pope does. Only emphasize clearly the benefit, need, usefulness, and blessing connected with the Sacrament, and also the harm and danger of neglecting it. The people will then come of themselves without your using compulsion. But if they still do not come, then let them go their way and tell them that all who are insensitive or unaware of their great need and God’s gracious help belong to the devil.

To read more of Luther’s Preface, visit this link, where you will also find his Small Catechism. For another post on this catechism of Luther, visit this page.

Listen Up! How to Listen to Sermons (Intro)

One of the short books (really a booklet) I am reading this year is that by Christopher Ash, titled Listen Up! A Practical Guide to  Listening to Sermons (Good Book Co., 2009).

listen-up-ashYes, this is indeed a book on how to listen to sermons, because in the words of the author “there are books and courses to help people preach sermons… [lots of them, I might add!] but I’ve not read anything written in the last 200 years on how to listen to sermons” (p.2).

We expect good preaching of our pastors. That is as it should be. They are so trained during all the years of their Seminary education. Preaching is the heart and core of their work, as required by the Lord Himself. The King demands the best of His heralds – clear, accurate, powerful proclamation of His message. We know the standards are high – in the minds of elders and congregations too.

But we are often soft on ourselves as hearers of the Word. What we demand strictly of our preachers, we relax for ourselves. But that is not right. If what we believe preaching to be is true, then our standard for hearing ought to be just as high as it for making good sermons.The King demands the best of those who receive His message too.

If I may put it that way, listening to sermons is simply the other half of preaching. Without good listening – that is, without diligent, faith-ful, obedient hearing of the Word of God through the preacher – the best preaching does not profit us. In fact, it does the opposite: it hardens us and renders us inexcusable before the Lord, more ripe for judgment (condemnation). Yes,that’s hard, but it’s true. The Word of God says so.

So, some help in learning how to listen to sermons (better) is in order, no matter how long we have heard them and how experienced we may be in discerning good ones from not so good ones (Yes, I am being charitable. I was once on the other end.). Ash’s little book is a place to start, so we will work our way through it this year.

His first section is headed by the words “seven ingredients for healthy sermon listening.” Here they are listed in order:

  1. Expect God to speak
  2. Admit God knows better than you
  3. Check the preacher says what the passage says
  4. Hear the sermon in church
  5. Be there week by week
  6. Do what the Bible says
  7. Do what the Bible says today – and rejoice!

Ash then has a short section on how to listen to bad sermons (Bet you can’t wait to get to that part!). He ends with a page giving seven (7) “suggestions for encouraging good preaching.”

Now you have the “big picture.” In this short introduction, let’s ask ourselves two questions:

  1. Did you pray for your pastor’s sermon preparation this week and will you pray for him tomorrow as he enters the pulpit?
  2. Will you pray for yourself (and for your wife, if you are married, and for your children, if you have them) and for your (and their) listening tomorrow?

We may start tonight. Let us do so.

How Should We Remember God? – David Mathis

tt-dec-2016You may recall that the December issue of Tabletalk carries the theme of “Remembering God.” That theme is worked out in several featured articles, one of which is “How Should We Remember?” by David Mathis.

Mathis concerns himself with the means of remembering God, the practical ways in which we learn repeatedly not to forget our God but faithfully to recall His wonderful works and ways toward us. In the author’s words by way of summary, “His primary avenues for sacred remembrance are these: hearing His voice, having His ear, and belonging to His body.”

It is that last one we wish to focus on with you today. It is so easy to forget God by forgetting the important place He has given us in the body of His Son, the church of Jesus Christ. Mathis reminds us of this indispensable means for remembering God in his last two sections.

Read them; remember and use this means. And by living faithfully in the church may we chiefly remember our God and His amazing grace to us.

Fellowship: Belong to His Body

Third, and perhaps most overlooked in our day as a vital avenue of remembering God, is the community of fellow Christians in the local church. Let it be said loud and clear that other believers are an essential, irreplaceable means of edification in our lives. Most of our lives are not spent bent over our Bibles and on our knees in private prayer, but most of us do rightly spend a massive portion of our daily lives with other people. And, it is hoped, some of those people, whether family or coworkers or in whatever avenue of life, are fellow believers who can be not only acquaintances but God’s willing instruments in the ongoing delivery of His grace into our lives.

Whether it’s a word of spiritual encouragement, a memorized or paraphrased verse, a probing question, a kind corrective word, or the simple invitation to pray together, we need real-life relationships with fellow believers who know us well enough to direct both encouragement and challenge into the specifics of our lives. The Christian life is a community project.

The Most Important Habit

Chief among the many good habits we can cultivate under the banner of fellowship is corporate worship. The reading and preaching of God’s Word come together with corporate prayer and receiving His grace in the sacraments of baptism and the Lord’s Supper within the context of worshiping Jesus together.

You might say that the coming together of Word, prayer, and fellowship in corporate worship makes it the single most important habit of the Christian life. It is the vital spark plug of faithfulness. Your Christian life will soon become famished and anemic without corporate worship and its unique banquet of spiritual blessings to be received in active faith.

Source: How Should We Remember? by David Mathis

Growing in Maturity – Tom Ascol

tt-nov-2016One of the featured articles in this month’s Tabletalk on Christian maturity is written by Dr. Tom Ascol. This third main article on the theme is titled “Growing in Maturity.”

In it, Ascol not only affirms from Scripture that believers must be growing into maturity as they grow older as Christians, but he also treats the means by which we are to do so. These means of the “how” of spiritual growth are not new to us, but they are important enough to be reminded of again.

I give you here his opening paragraph on this and then his section on using the Word of God as our chief means to reach maturity.

The How of Spiritual Maturity

Growth naturally follows birth in one’s spiritual life, just as it does in one’s physical life. That it is normal, however, does not mean that it is automatic. God has provided specific instruments to lead His people to spiritual maturity. The Westminster Confession of Faith summarizes this provision:

Unto this catholic visible Church Christ has given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and does, by His own presence and Spirit, according to His promise, make them effectual thereunto. (WCF 25.3)

Ordinary means of grace have been provided by God for both the “gathering” (conversion) and “perfecting” (maturing) of His people. The means that God has provided for creating faith in His people are the same means by which He intends for them to grow in faith. When Scripture encourages believers to advance in the Christian life, it never has in mind that we can outgrow our need of these ordinary means. Rather, as we continue to employ these means faithfully, we are empowered to grow deeper and stronger in our relationship with Christ.

The Word

Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17). Scripture is God’s Word written, and apart from it we cannot have a saving knowledge of God or grow in our relationship with Him. The Apostle Paul says God gave us the Scriptures to profit us through teaching, reproving, correcting, and training in righteousness so “that the man of God may be complete, equipped for every good work” (2 Tim. 3:16–17). To grow in maturity, a Christian must grow in his understanding of and submission to Scripture.

A casual acquaintance with the Bible will not suffice, as Jesus makes clear in the conclusion of His Sermon on the Mount when He contrasts a house built on a rock that withstands the storms with one built on sand that is destroyed by them. The latter represents the person who merely hears the Word of Christ without submissively complying with it. His life lacks stability. The former is like the wise man who not only hears the teachings of Jesus but “does them.” His life will be characterized by a maturity that stands firm through the trials of life.

God has designed His Word to shape us through reading and hearing (Rom. 10:17; Rev. 1:3), through meditation and memorization (Josh. 1:8; Pss. 1:1–3; 119:11), and especially through faithful preaching (2 Tim. 4:1–5).

Source: Growing in Maturity by Tom Ascol

The Reformation and the Centrality of Worship – Jeffrey Jue

tt-oct-2016This past Sunday I read two more of the featured articles on the church in the 16th century, the theme of this month’s Tabletalk.

The first is “The Centrality of Worship” (linked below) by Dr. Jeffrey K. Jue (Westminster Seminary, Philadelphia), while the second is “Divinely Instituted Sacraments” by Dr. R. Scott Clark (Westminster Seminary, Escondido). Both are profitable explanations of how the Reformers led the 16th-century church back to the teaching of Scripture in the areas of worship and the sacraments. Not perfectly, for there were differences among the Reformers on these points, but, nevertheless, they returned the church to the basic teachings of the Word of God.

For today’s Reformation focus we quote the opening paragraph and a later paragraph in Dr. Jue’s article (follow the Ligonier link at the end for the complete article) We hope it reminds you of how important the matter of worship was to the Reformers, and, therefore, ought to be to us.

Martin Luther’s recovery of the doctrine of justification by faith alone served as the theological foundation for the Protestant Reformation. He arrived at this orthodox position after a careful study of Scripture along with the conviction that Scripture alone is ultimately authoritative, not the Roman Catholic Church. Orthodoxy (right doctrine) led to orthopraxy (right practice), including the proper biblical understanding of worship. The sixteenth-century Protestant Reformation can be rightly described as a reformation of worship in the church. The Reformers, including Luther, Huldrych Zwingli, and later John Calvin, insisted that worship in the church was vital for the Christian, yet they were troubled by a number of practices in the Roman Catholic Church. This motivated them to look to Scripture, the ultimate authority, to instruct the church on how biblical worship should be practiced.

…What are the specific prescriptions for worship found in Scripture? There are five key elements. First, the Bible is to be read (1 Tim. 4:13). Second, and very significantly for the Reformers, worship must include the preaching of the Word (2 Tim. 4:2; Rom. 10:14–15). In the medieval Roman Catholic Church, preaching was diminished as the Mass was elevated in priority in worship. The Reformers insisted that preaching is central and a means of grace to strengthen believers in their sanctification. Third, prayers are to be offered in worship (Matt. 21:13; Acts 4:24–30). Fourth, the sacraments are to be rightly administered (Matt. 28:19; 1 Cor. 11: 23–26). Remember, the Reformers determined that the Bible teaches only two sacraments: baptism and the Lord’s Supper. Finally, singing is also included as an element of worship (Eph. 5:19).

Source: The Centrality of Worship by Jeffrey Jue

New and Noteworthy Publication: The Reformed Baptism Form by B. Wielenga

A new and noteworthy publication from the Reformed Free Publishing Association has been released and may be noted here for your profit. The book is titled The Reformed Baptism Form: A Commentary, authored by Bastiaan Wielenga, translated by Annemie Godbehere, and edited by David J. Engelsma.

In a special blog post yesterday (Sept.12), the RFPA addressed the importance of this newly translated work:

The Reformed Form for the Administration of Baptism is one of the most important of all the secondary confessions of many Reformed churches worldwide. It is certainly the most read in the churches. In its original form dating from the late 1500s, soon after the Protestant Reformation, it received its present form and official standing from the Synod of Dordt in 1618/1619.

In various languages, including the Dutch, the Form functions at the baptism of adult converts and of the infant children of believers in many Reformed churches everywhere in the world. By virtue of its use to administer, solemnize, and explain the sacrament of baptism, this form is read in the worship services of Reformed churches more often than any other creed or form, with the exception of the Heidelberg Catechism.

Lacking has been a thorough, faithful, sound commentary on the Baptism Form in the English language.

This lack is now met by a translation into English for the first time of the authoritative, if not definitive, commentary on the form by the highly qualified and esteemed Dutch pastor and theologian, Dr. B. Wielenga, Ons Doopsformulier (in the English translation of the commentary, The Reformed Baptism Form: A Commentary. Kok of Kampen published Wielenga’s commentary in 1906.

The 448 page commentary includes chapters on “The Doctrine of Baptism in General”; “The Doctrine of Infant Baptism in Particular”; “The Prayer before Baptism”; “Admonition to the Parents”; and the “Prayer of Thanksgiving after Baptism.”

The commentary sets forth the Reformed doctrine of baptism as sign and seal, the doctrine of the covenant of God with the children of believers, and other vitally important truths related to the sacrament, including the relation of the covenant and election. 

It is also intensely practical, considering such matters as whether the officiating minister should sprinkle once or three times; whether it is proper to make of the administration of the sacrament an occasion for the gathering of relatives and friends; and, more significantly, whether parents and church are to regard and rear the baptized children of believers as regenerated, saved children of God, or as unsaved “little vipers”—in which (latter) case, of course, no rearing is possible.

The author was determined to explain the language itself of the form, avoiding the temptation to introduce convictions of his own. Written clearly and simply so as to be of benefit to all Reformed believers, the commentary also gives the Reformed pastor deep insight into the sacrament of baptism and its administration. This is a book that will help all Reformed Christians, pastors, and churches to be Reformed in thinking and practice with regard to the sacrament of baptism, especially with regard to the baptism of the infant children of believing parents.

To order the book, visit the RFPA website, www.rfpa.org, or email them at mail@rfpa.org.

Source: Reformed Free Publishing Association — The Reformed Baptism Form