Q&A: Many churches adopt confessions, why then do leaders and laypersons often stray from orthodoxy? What lessons can we learn from this?
Q. Many churches adopt confessions, why then do leaders and laypersons often stray from orthodoxy? What lessons can we learn from this?
A. Confessions are good and have biblical precedent. Humans, however, are fallen and as 1 Timothy 4:1 says, “some will abandon the faith and follow deceiving spirits and things taught by demons.” People are lovers of self rather than lovers of God (2 Tim. 3:2-4). That is why there are problems with heterodoxy and heresy, even where there are solid confessions in place. Confessions may not keep false teaching from emerging but it is helpful to have them in place to quench the spread (like gangrene) of unhealthy teaching.
One lesson we learn from the prevalence of unhealthy belief and teaching is the importance of qualified leaders. It is vital that pastors/elders be able to teach (1 Tim. 3:2) and correct opponents of the truth (2 Tim. 2:25). We also see the important place of church discipline. The church is set apart as the light of the world and the “pillar and buttress of the truth” (1 Tim. 3:15) if the truth is not proclaimed and protected by the church how dark will the darkness be?!
The second lesson is that churches must work hard to be watchful and stand firm in the faith (1 Cor. 16:13). If someone is contradicting orthodox teaching and causing division then they should be removed from the church community (1 Tim. 6:20-21; 2 Tim. 3:5; Titus 3:10). The church is to be the set apart people of God (Eph. 1:4; 5:27). Thus, Paul writes “stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2 Thess. 2:15).
What does baptism mean?
In Scripture, we see that believers are called to be baptized (Matt. 28:19; Mark 16:16; Acts 2:38; 22:16) but what does baptism mean? First, let’s consider the etymology; where the word came from and what it means. The English word “baptize” comes from the Greek word baptizo. Many believe that this word is correctly translated as “immerse” or “dip.” That is, in part, why we practice baptism by immersion. Also, submersion under water and raising out of it best pictures what baptism represents. What does baptism represent? Let’s look at Romans 6:3-8:
“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.”
Baptism is a proclamation of the believers union with Christ, in His death and resurrection. When the believer goes under the water it shows that in Christ they have died to sin. When they raise out of the water it shows they have been resurrected to a new pure (Acts 22:16; 1 Cor. 6:11) life in Christ. Baptism is an outward sign of an inner reality. Baptism pictures many things.
- Death with Christ, death to sin
- Union with Christ
- Identification with the body of Christ, the church
- Proclamation of the work of the Trinity (“In the Name of…” cf. Matt. 28:19)
- Purification, the washing away of sins
- It looks forward to the resurrection, new creation, and going through the waters of judgment and being raised to new life justified
Should I be baptized?
Like many areas of baptism, there has not been uniform understanding on who should be baptized. We believe, however, that a clear case can be made biblically and historically for believer’s baptism. “Believer’s baptism” means only those who believe in Jesus and repent of their sins should be baptized (i.e. credobaptism instead of paedobaptism).
We see no scriptural support leading us to believe that non-believers were baptized. On the other hand, we have clear scriptural support to baptize believers. Peter preaches in Acts chapter two and says, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit… So those who received his word were baptized” (38, 41 see also 8:12-13).
“The synagogue was under the management of “elders” (Luke 7:1–5) who seem to have had disciplinary and administrative authority as well as religious…Because of their heritage, New Testament leaders likely knew and used the synagogue models for the organization of the church… This might explain the fact that the New Testament gives no historical record of the institution of the eldership as it does with the Seven (Acts 6). Much of the church’s organization is assumed in the New Testament rather than argued… However, development in the church’s organization is found in the New Testament.Christian elders are first mentioned in Acts 11:30 as an existing institution. It is possible that some of the first Christians were already (Jewish) elders and continued in a similar capacity in the early church… Throughout the Book of Acts the elders are seen to be leaders of the church (Acts 14:23, 15:2, 20:17, 21:18).”
We see through James P. Boyce’s and Charles Spurgeon’s life that they were entrusted with great gifts but we also see through a survey of their biographies that they also suffered great grief. We have much to glean from them. We will see that we are all called to be faithful stewards of what God has entrusted to us. Though it will be difficult to various degrees we can endure what God has called us to by the grace that He grants us.
Hear Spurgeon’s words:
I know you will tell me that the gold must be thrust into the fire, that believers must pass through much tribulation. I answer, Truly it must be so, but when the gold knows why and wherefore it is in the fire, when it understands who placed it there, who watches it while amid the coals, who is sworn to bring it out unhurt, and in what matchless purity it will soon appear, the gold, if it be gold indeed, will thank the Refiner for putting it into the crucible, and will find a sweet satisfaction even in the flames.
Thus, even as we face difficulties we must entrust ourselves to a God, as Spurgeon did. Even in the midst of Spurgeon’s great suffering he “never doubted that his exquisite pain, frequent sicknesses, and even despondency were given him by God for his sanctification in a wise and holy purpose.”
A Great Work At A Great Cost
Spurgeon and Boyce both had great life works but they both suffered great loss in their lives as a result. Boyce, who founded the seminary I went to, said that the seminary may die but that he would die first. He would worked rain or shine for the prosperity of the school. He said that he did not own the seminary but rather it owned him. Boyce kept the seminary alive and fed it with almost his own heart’s blood. Thus we see that Boyce clearly realized that he would have to imitate his Lord’s long-suffering. There was “mammoth energy and sacrifice involved” for Boyce “in setting the seminary securely during the trials of decades.” “Boyce endured the press of ‘anxieties, trials, and labors” during days when the seminary’s future appeared bleak and exerted ‘herculean toils’ to surmount these seemingly invincible difficulties.”
Similarly, Spurgeon was not a martyr, but he chose to die every day. He suffered with gout; he gave his money, his time, and himself completely to the Lord. God used Spurgeon greatly. He wrote over 140 books, penned around 500 letters a week, spoke to thousands of people each week, started an orphanage, started a pastor’s college, and led countless people to Christ, among other things. That was all possible because he gave himself entirely to the Lord. One of Spurgeon’s biographers, Arnold Dallimore, said, “Early in life he had lost all consideration of his own self, and his prayer that he might be hidden behind the cross, that Christ alone might be seen, had expressed his heart’s chief purpose.”
Spurgeon said, “It is our duty and our privilege to exhaust our lives for Jesus.” Boyce, similarly, had an “entire devotion.” Likewise, Paul was greatly used by God because he gave himself unreservedly to Him; even to the point of much affliction. If we are going to be used by God, for His glory, we must unreservedly sacrifice all and He must get all, Christianity is all-encompassing. May our chief boast be Jesus Christ, and Him crucified (Gal. 6:14).
Jesus held the weight of the world on His shoulders, even the sin of the whole world. Yet, Spurgeon and Boyce surely often felt as if the weight of the world was on their shoulders. However, they also felt that their burden was easy (cf. Matt. 11:30), and they knew that through Jesus Christ their reward would be great (2 Cor. 4:17). Both Spurgeon and Boyce knew that the cross came before the crown, trials before the triumphant Kingdom. So, Spurgeon said, for instance, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.”
I would do well to remember the price that godly men and women have paid throughout the centuries when I become discouraged in my work. The writer to the Hebrews wrote about various faithful men and women to encourage the recipients of the letter to endure in the face of persecution (see Heb. 11). I need to remember “the great cloud of witnesses” (Heb. 12:1), including Spurgeon and Boyce, and run on with endurance (cf. v. 1).
Martin Luther talked about the theology of the cross. I think both Spurgeon and Boyce had a clear understanding of this theology. In fact, I think Spurgeon could have written his own tome on it. Both Spurgeon and Boyce lived a life of strenuous endeavor, to borrow Theodore Roosevelt’s words. Yet, they did not box as one beating the air (1 Cor. 9:26). Rather, they knew for what they labored, they labored for the Lord, and thus knew their labor was not in vain (1 Cor. 15:58). Spurgeon, as he loved Bunyan’s great work and read it around one hundred times, certainly would have agreed with Lloyd-Jones’s observation: “The great truth in Bunyan’s Pilgrim’s Progress is not that Christian endured great hardships on his way to the eternal city, but that Christian thought it to be worth his while to endure those hardships.”
Spurgeon and Boyce ironically suffered with some of the same physical bodily afflictions. They both suffered with bouts of gout, for instance. Gout is typically the worst when body temperature is lower. Gout very often targets the big toe but can also cause joint pain in wrists and fingers as well as fatigue. Symptoms from gout can actually be so intense that the weight of a sheet can be unbearable. However, the physical pain was multiplied for these great men when you consider all that they were incapable of doing when they were laid up because of their pain. Though they sought to make the best of this time, surely they often felt anxiety and perhaps guilt over what they were unable to accomplish during these bouts.
Yet, their great enemy, to borrow the words of Spurgeon, was also a great teacher. We see in Spurgeon’s biography that his great suffering enabled him to better relate to people (cf. 2 Cor. 1:4). Suffering taught both Spurgeon and Boyce humble reliance on the Lord. This brings to mind Paul’s thorn in the flesh (2 Cor. 12:7). Even as Boyce and Spurgeon were writhing in pain I am sure they thought (1) that God was sufficient to use frail jars of clay (2 Cor. 4:7), (2) that God is sovereign and when they weep He still reigns and cares for His Church, and (3) that though they were indeed experiencing great suffering it was nothing compared to the eternal wrath that the suffering of the Son of God had averted for them. Thus, though these great men knew great suffering, they both grew instead of grumbling. Their gout was a rod that dished out sanctification.
I would do well to look at these men’s example and hear again, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.” I may or may not deal with the physical pain that they dealt with but I can certainly learn from their patience in the midst of it. I must also remember “A disciple is not above his teacher, nor a servant above his master” (Matt. 10:24). If Jesus my Master suffered then I can expect nothing less.
During one of Spurgeon’s bouts with depression he said, “I could weep by the hour like a child, and yet I knew not what I wept for.” Not only did Spurgeon have a natural disposition to depression but the weight of his position and responsibilities also was heavy upon him. He said,
Our work, when earnestly undertaken, lays us open to attacks in the direction of depression. Who can bear the weight of souls without sometimes sinking to the dust? Passionate longings after men’s conversion, if not fully satisfied (and when are they?), consume the soul with anxiety and disappointment… The kingdom comes not as we would, the reverend name is not hallowed as we desire, and for this we must weep… How often, on Lord’s-day evening, do we feel as if life were completely washed out of us!
Thus we see that Spurgeon, “the prince of preacher,” was sometimes even depressed about his sermon on Monday or even as he walked down from the pulpit on Sunday. He said these words to a group of ministers, “We come out of the pulpit, at times, feeling that we are less fit than ever for the holy work. Our last sermon we judge to be our worst.” “We experience dreary intervals of fruitless toil, and then it is no wonder that a man’s spirit faints within him.”
This is a checklist that I put together to look over as I prepare to preach. There are, of course, other things that I could have put on this list. But these are the specific things that I need to be sure to check at this point in ministry…
- Am I preaching the good news of Jesus?
- Am I praying and pleading with God to bless my sermon?
- Am I working with a team in preparation to preach?
- Am I getting and listening to Leah’s feedback?
- Am I preparing far enough in advance?
- Am I preparing my sermon with specific people in mind?
- Am I going to bring people on the journey with me? (Am I going to peak people’s interests? Am I taking baby steps when necessary or am I making huge leaps in my logical reasoning?)
- Am I using the 6 Journalistic Questions (What?, Who?, When?, Why?, Where?, and How?) and answering what will be most helpful for the audience?
- Am I illustrating my point like Jesus would have? And am I getting the full impact from my illustrations?
- Is the sermon going to be “G rated”? (Is the sermon for a general audience or is it restricted to those with special training? Did I break it down like I need a mechanic to break it down for me?)
- Is the sermon going to create and relieve tension?
- Is my sermon focused, making one sustained point? (Am I considering what the one thing is that I want people to take away from the message?)
- Can I pass the 3am test? (If I was awakened at 3am and asked about the main point and structure of the sermon could I answer in a helpful way?)
- Will unbelievers understand and find the sermon appealing? (Not that we ever want to compromise the truth but we do want to intrigue unbelievers with the view of reality that the Bible gives)
In the future I’d like to write a blog post for each of the above points to further convince myself of their importance.
I really appreciated Jeffrey D. Arthurs’s book, Preaching as Reminding. Here are thirty things I especially want to remember…
“The Scriptures themselves are the invitation to remember: Remember Abraham, Isaac, and Jacob; remember the Exodus; make a pile of stones; remember the Sabbath. Come again to the table, break the bread, drink the cup. Remember” (Jeffrey D. Arthurs, Preaching as Reminding, p. ix).
Preachers “remind the faithful of what they already know when knowledge has faded and conviction cooled. We fan the flames. That’s what we see when we look at the work of Moses, the prophets, and the apostles” (p. 3). “Preachers are remembrancers” (p. ix). We see this for example through what Peter says in 2 Peter 1:12-13 (“…to stir you up by way of reminder…”). And so, “Ministers must learn to stir memory, not simply repeat threadbare platitudes” (p. 5).
“It matters that we preach. It matters that we call people to remember their God and their deepest values and their truest selves and the story that has maybe shaped their lives and for sure has shaped their world. It matters that we preach with all the fidelity and urgency and learning and purity and creativity that God allows us to muster” (p. ix-x).
“If we have no memory we are adrift, because memory is the mooring to which we are tied. Memory of the past interprets the present and charts a course for the future” (p. 1). “Without memory, we are lost souls. That is why the Bible is replete with statements, stories, sermons, and ceremonies designed to stir memory. Even nature—the rainbow after the flood—serves as a reminder of God’s faithfulness (Gen 9:13-17)” (p. 3).