“The Danger of an Unconverted Ministry” 1740, was written by Gilbert Tennent.
The Danger of an Unconverted Ministry, Considered in a Sermon on Mark 6:34.
The sermon is related herein by Benjamin Franklin, Philadelphia, 1740.
Only lightly edited for sense and readability.

And Jesus, when he came out, saw much People, and was moved with Compassion towards them, because they were as Sheep not having a Shepard. — Mark 6:34

As a faithful Ministry is a great Ornament, Blessing, and Comfort, to the Church of God; even the feet of such Messengers are beautiful: So on the contrary, an ungodly Ministry is a great Curse and Judgment: These Caterpillars labor to devour every green Thing.

There is nothing that may more justly call forth our saddest Sorrows, and make all our Powers and Passions mourn, in the most doleful Accents, the most incessant, insatiable, and deploring Agonies; than the melancholy Case of such, who have no faithful Ministry! This truth is set before our Minds in a strong Light, in the Words that I have chosen now to insist upon; in which we have an account of our Lords Grief, with the Causes of it.

We are informed, that our dear Redeemer was moved with Compassion towards them. The Original Word signifies the strongest and most vehement Pity, issuing from the innermost Bowels.

But what was the Cause of this great and compassionate Commotion in the Heart of Christ? It was because he saw much People as Sheep having no Shepherd. Why, had the People then no Teachers? Oh yes! They had heaps of Pharisee-Teachers, that came out, no doubt after they had been at the feet of Gamaliel the usual Time, and according to the Acts, Canons, and Traditions of the Jewish Church. But notwithstanding of the great Crowds of these Orthodox, Letter-learned and regular Pharisees, our Lord laments the unhappy Case of that great number of People, who, in the Days of his Flesh, had no better Guides: Because that those were as good as none (in many Respects) in our Savior’s Judgment. For all them, the People were as Sheep without a Shepard.

Natural Men have no Call of GOD to the Ministerial Work, under the Gospel-Dispensation.

Isn’t it a principal part of the ordinary Call of GOD to the Ministerial Work, to aim at the Glory of GOD, and, in Subordination thereto, the Good of Souls, as their chief Marks in their Undertaking that Work? And can any natural Man on Earth do this? No! no! Every skin of them has an evil Eye; for no cause can produce effects above its own Power. Are not wicked Men forbid to meddle in Things sacred? Ps. 50. 16. But unto the wicked, GOD saith, What hast thou to do to declare my Statutes, or that thou should take my Covenant in thy Mouth? Now, are not all unconverted Men wicked Men? Does not the Lord Jesus inform us, John 10. I. That he that enters not by the Door into the Sheep-fold, but climbs up some other Way, the same is a Thief and a Robber? In the 9th v. Christ tells us, That He is the Door; and that if any Man enter in by him, he shall be saved, by him, i.e. By Faith in him, says Henry. Hence, we read of a Door of Faith, being opened to the Gentiles. Acts 14. 27. It confirms this Gloss, that Salvation is annexed to the Entrance before-mentioned. Remarkable is that Saying of our Savior, Matthew 4:19. Follow me, and I will make you Fishers of Men. See, our LORD will not make Men Ministers, until they follow him. Men that do not follow Christ, may fish faithfully for a good Name, and for worldly . . . ; but not for the Conversion of Sinners to God. Is it reasonable to suppose, that they will be earnestly concerned for others Salvation, when they slight their own? Our LORD reproved Nicodemus for taking upon him the Office of instructing others, while he himself was a stranger to the New Birth, John. 3. 10. Art thou a Master of Israel, and knowest not these Things? The Apostle Paul (in 1Tim. 1. 12.) thanks GOD for counting him faithful, and putting him into the Ministry; which plainly supposes, That GOD Almighty does not send Pharisees and natural Men into the Ministry: For how can these Men be faithful, that have no Faith? It’s true, Men may put themselves into the Ministry, through Unfaithfulness, or Mistake; or Credit and Money may draw them, and the Devil may drive them into it, knowing by long Experience, of what special Service they may be to his Kingdom in that Office: But God sends not such hypocritical Varlets. Hence Timothy was directed by the Apostle Paul, to commit the ministerial Work to faithful Men. –2 Tim. 2. 2. And are not these Qualifications, necessary for Church-Officers, as specified 1.Tim. 3. 7,8,9,11. & Tit. 1.7,8. plainly suppose converting Grace? How else can they avoid being greedy of filthy Lucre? How else can they hold the Mystery of Faith in a pure Conscience, and be faithful in all Things? How else can they be Lovers of Good, sober, just, holy, temperate? . . .

All the Doings of unconverted Men, not Proceeding from the Principles of Faith, Love, and a new Nature, nor being directed to the divine Glory as their highest End, but flowing from, and tending to Self, as their Principle and End; are doubtless damnably wicked in their Manner of Performance, and do deserve the Wrath and Curse of a Sin-avenging GOD; neither can any other Encouragement be justly given them, but this, That in the Way of Duty, there is a Peradventure or Probability of obtaining Mercy.

And natural Men, wanting the Experience of those spiritual Difficulties, which pious Souls are exposed to, in this Vale of Tears; they know not how to speak a Word to the Weary in Season.

Their Prayers are also cold; little Child-like Love to God, or Pity to poor perishing Souls, runs through their Veins.

Their Conversation hath nothing of the Savior of Christ, neither is it perfumed with the Spices of Heaven. They seem to make as little Distinction in their Practice, as they do in their Preaching. . . .

If it be so, That the Case of those, who have no other, or no better than Pharisee-Teachers, is to be pitied: Then what a Cry and Scene of Mourning, and Lamentation, and Woe, is opened! Because of the Swarms of Locusts, the Crowds of Pharisees, that have as covetously as cruelly, crept into the Ministry, in this adulterous Generation! . . .

If the Ministry of natural Men be as it has been represented; Then it is both lawful and expedient to go from them to hear Godly Persons. . . .

To bind Men to a particular Minister, against their Judgment and Inclinations, when they are more edified elsewhere, is carnal with a Witness; a cruel Oppression of tender Consciences, a Compelling of Men to Sin: For he that doubts, is damned if he eat; and whatsoever is not of Faith, is Sin. . . .

To trust the Care of our Souls to those who have little or no Care for their own, to those who are both unskillful and unfaithful, is contrary to the common Practice of considerate Mankind, relating to the Affairs of their Bodies and Estates; and would signify, that we set light by our Souls, and did not care what became of them. For if the Blind lead the Blind, will they not both fall into the Ditch? . . .

I would conclude my present Meditations upon this Subject, by Exhorting

All those who enjoy a faithful Ministry, to a speedy and sincere Improvement of so rare and valuable a Privilege; lest by their foolish Ingratitude the Righteous GOD be provoked, to remove the Means they enjoy, or his Blessing from them, and so at last to expose them in another State to Enduring and greater Miseries. For surely, these Sins, which are committed against greater Light and Mercy, are more presumptuous, ungrateful, and inexcusable; there is in them a greater Contempt of GOD’s Authority, and Slight of his Mercy; those Evils do awfully violate the Conscience, and declare a Love to Sin as Sin; such Transgressors do rush upon the Bosses of GOD’s Buckler, they court Destruction without a Covering, and embrace their own Ruin with open Arms. And therefore according to the Nature of Justice, which proportions Sinners Pains, according to the Number and Heinousness of their Crimes, and the Declaration of divine Truth, you must expect an inflamed Damnation: Surely, it shall be more tolerable for Sodom and Gomorrah, in the Day of the LORD, than for you, except ye repent.

And let gracious Souls be exhorted, to express the most tender Pity over such as have none but Pharisee-Teachers; and that in the Manner before described: To which let the example of our LORD in the Text before us, be an inducing and effectual Incitement; as well as the gracious and immense Rewards, which follow upon so generous and noble a Charity, in this and the next State.

And let those who live under the Ministry of dead Men, whether they have got the Form of Religion or not, repair to the Living, where they may be edified. Let who will, oppose it. What famous Mr. Jenner observes upon his Head, is most just, That if there be any godly Soul, or any that desires the Salvation of his Soul, and lives under a blind Guide, he cannot go out (of his Parish) without giving very great Offense; it will be thought a Giddiness, and a Slighting of his own Minister at home. -When people came out of every Parish round about, to John, no Question but this bred Heart-burning against John, ay, and Ill-will against those People, that would not be satisfied with that Teaching they had in their own Synagogues. Thus far he. But though your Neighbors growl against you, and reproach you for doing your Duty, in seeking your Souls Good; bear their unjust Censures with Christian Meekness, and persevere; as knowing that Suffering is the Lot of Christs Followers, and that spiritual Benefits do infinitely overbalance all temporal Difficulties.

And O! that vacant Congregations would take due Care in the Choice of their Ministers! Here indeed they should hasten slowly. The Church of Ephesus is commended, for trying them which said they were Apostles, and were not; and for finding them Liars. Hypocrites are against all knowing of others, and Judging, in order to hide their own Filthiness; like Thieves they flee a Search, because of their stolen Goods. But the more they endeavor to hide, the more they expose their Shame. Does not the spiritual Man judge all Things? Though he cannot know the States of subtle Hypocrites infallibly; yet may he not give a near Guess, who are the Sons of Seeva, by their Manner of Praying, Preaching, and Living? Many Pharisee-Teachers have got a long fine String of Prayer by Heart, so that they are never at a Loss about it; their Prayers and Preachings are generally of a Length, and both as dead as a Stone, and without all Savor. I beseech you, my dear Brethren, to consider, That there is no Probability of your getting Good, by the Ministry of Pharisees. For they are no Shepherds (no faithful ones) in Christs Account. They are as good as none, nay, worse than none, upon some Accounts. For take them first and last, and they generally do more Hurt than Good. They serve to keep better out of the Places where they live; nay, when the Life of Piety comes near their Quarters, they rise up in Arms against it, consult, contrive and combine in their Conclaves against it, as a common Enemy, that discovers and condemns their Craft and Hypocrisy. And with what Art, Rhetoric, and Appearances of Piety, will they varnish their Opposition of Christs Kingdom? As the Magicians imitated the works of Moses, so do false Apostles, and deceitful Workers, the Apostles of Christ.

I shall conclude this Discourse with the Words of the Apostle Paul, 2 Cor. 11. 14,15.

“And no Marvel; for Satan himself is transformed into an Angel of Light: Therefore it is no great Thing if his Ministers also be transformed as the Ministers of Righteousness; whose End shall be according to their Works.”

Written by A.W. Pink

Many people suppose they already know the simple meaning of John 3:16, and therefore they conclude that no diligent study is required of them to discover the precise teaching of this verse. Needless to say, such an attitude shuts out any further light which they otherwise might obtain on the passage. Yet, if anyone will take a Concordance and read carefully the various passages in which the term “world” (as a translation of “kosmos”) occurs, he will quickly perceive that to ascertain the precise meaning of, the word “world” in any given passage is not nearly so easy as is popularly supposed. The word “kosmos,” and its English equivalent “world,” is not used with a uniform significance in the New Testament. Very far from it. It is used in quite a number of different ways. Below we will refer to a few passages where this term occurs, suggesting a tentative definition in each case:

“Kosmos” is used of the Universe as a whole:

Acts 17: 24 – “God that made the world and all things therein seeing that He is Lord of heaven and earth.” is used of the Universe as a whole: Acts 17: 24 – “God that made the world and all things therein seeing that He is Lord of heaven and earth.”

“Kosmos” is used of the earth:

John 13:1; Eph. 1:4, etc., etc.- “When Jesus knew that his hour was come that He should depart out of this world unto the Father, having loved His own which were in the world He loved them unto the end.” “Depart out of this world” signifies, leave this earth. “According as He hath chosen us in Him before the foundation of the world.” This expression signifies, before the earth was founded—compare Job 38:4 etc.

“Kosmos” is used of the world-system:

John 12:31 etc. “Now is the judgment of this world: now shall the Prince of this world be cast out”— compare Matt. 4:8 and I John 5:19, R. V.

“Kosmos” is used of the whole human race:

Rom. 3: 19, etc.—”Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.”

“Kosmos” is used of humanity minus believers:

John 15:18; Rom. 3:6 “If the world hate you, ye know that it hated Me before it hated you.” Believers do not “hate” Christ, so that “the world” here must signify the world of unbelievers in contrast from believers who love Christ. “God forbid: for then how shall God judge the world.” Here is another passage where “the world” cannot mean “you, me, and everybody,” for believers will not be “judged” by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view. is used of humanity minus believers: John 15:18; Rom. 3:6 “If the world hate you, ye know that it hated Me before it hated you.” Believers do not “hate” Christ, so that “the world” here must signify the world of unbelievers in contrast from believers who love Christ. “God forbid: for then how shall God judge the world.” Here is another passage where “the world” cannot mean “you, me, and everybody,” for believers will not be “judged” by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view.

“Kosmos” is used of Gentiles in contrast from Jews:

Rom. 11:12 etc. “Now if the fall of them (Israel) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles; how much more their (Israel’s) fullness.” Note how the first clause in italics is defined by the latter clause placed in italics. Here, again, “the world” cannot signify all humanity for it excludes Israel!

“Kosmos” is used of believers only:

John 1:29; 3:16, 17; 6:33; 12;47; I Cor. 4:9; 2 Cor. 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of “the world” in each place. is used of believers only: John 1:29; 3:16, 17; 6:33; 12;47; I Cor. 4:9; 2 Cor. 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of “the world” in each place.

Thus it will be seen that “kosmos” has at least seven clearly defined different meanings in the New Testament. It may be asked, Has then God used a word thus to confuse and confound those who read the Scriptures? We answer, No! nor has He written His Word for lazy people who are too dilatory, or too busy with the things of this world, or, like Martha, so much occupied with “serving,” they have no time and no heart to “search” and “study” Holy Writ!

Should it be asked further, But how is a searcher of the Scriptures to know which of the above meanings the term “world” has in any given passage? The answer is: This may be ascertained by a careful study of the context, by diligently noting what is predicated of “the world” in each passage, and by prayer fully consulting other parallel passages to the one being studied.

The principal subject of John 3:16 is Christ as the Gift of God. The first clause tells us what moved God to “give” His only begotten Son, and that was His great “love;” the second clause informs us for whom God “gave” His Son, and that is for, “whosoever (or, better, ‘every one’) believeth;” while the last clause makes known why God “gave” His Son (His purpose), and that is, that everyone that believeth “should not perish but have everlasting life.”

That “the world” in John 3:16 refers to the world of believers (God’s elect), in contradistinction from “the world of the ungodly” (2 Pet. 2:5), is established, unequivocally established, by a comparison of the other passages which speak of God’s “love.” “God commendeth His love toward US”—the saints, Rom. 5:8. “Whom the Lord loveth He chasteneth”—every son, Heb. 12:6. “We love Him, because He first loved US”—believers, I John 4:19. The wicked God “pities” (see Matt. 18:33). Unto the unthankful and evil God is “kind” (see Luke 6:35). The vessels of wrath He endures “with much long-suffering” (see Rom. 9:22). But “His own” God “loves”!!

By experience, I am well acquainted with Satan’s intention in employing so many of his servants to invent and propagate those pestilential errors, whether in speculation or practice, that have, in all ages, corrupted and deviated from the pure and powerful doctrine of the gospel; for they lead to forgetfulness of God, and security in sin, and are deadly poison to every soul that drinks of them, unless a miracle of grace prevents it.

Such, on the one hand, are all the superstitious doctrines of popery: purgatory, penances, absolutions, indulgences, merits of good works, and the acceptability of will-worship and uncommanded observances. What are these but engines of the devil to keep men quiet in their sins? Man, resolved to follow the dictates of his depraved inclination, and, not bound in his pursuits and enjoyments by the limits of God’s holy law, catches at anything to soften the horrible thought of eternal misery. This is the awakening reflection, God’s sword in the conscience, which it is Satan’s business, by all his diabolical tricks, to endeavor to sheath, blunt, or turn aside; knowing that while this alarming thought is present to the soul, he can never maintain possession of it in peace.

By such inventions, then, as these, he takes care to furnish the sinner with what he seeks, to enable him to walk according to the course of this wicked world and the desires of depraved nature, without being disturbed by such dreadful thoughts. The same, on the other hand, is the tendency of all those speculations of reasoning men, which set God’s attributes to contradict each other; which represent the Supreme Governor as so weakly merciful, that he regards neither the demands of his justice, the glory of his holiness, the truth of his Word, nor the peaceable order and subordination of the universe; which explains away all the mysteries of the gospel, and represents sin, that fruitful root of evil, that enemy of God, that favorite of Satan, as a very little thing, scarcely noticed by the Almighty, and which, contrary to the Scriptures and universal experience and observation, would persuade us that man is not a depraved creature.

To these latter sentiments, I agreed, and maintained them as long as I could; and I did it most certainly because they soothed my conscience, freed me from the intolerable fears of damnation, and enabled me to think favorably of myself. For these reasons alone, I loved and chose this ground: I fixed myself on it, and there fortified myself by all the arguments and reasons I could find. These things I wished to believe; and I had my wish: for, at length, I most confidently believe in them. Being taken captive in this snare of Satan, I should here have perished with a lie in my right hand, had not the Lord, whom I dishonored, snatched me as a brand from the burning!

In this awful state of mind, I attempted to obtain admission into Holy Orders! Wrapped up in the proud notion of the dignity of human nature, I lost sight of the evil of sin, and thought little of my own sinfulness. I was filled with a self-important opinion of my own worth, and the depth of my understanding, and had adopted a system of religion accommodated to that foolish pride; having almost wholly discarded mysteries from my creed, and regarded with supreme contempt those who believed them.

As far as I understand such controversies, I was nearly a Socinian and Pelagian, and wholly an Arminian: yet, to my shame may it be said, I sought to obtain an acceptance. Possibly some readers may not fully understand the importance of these terms: and, for their benefit, I would observe that the Socinians consider Christ as a mere man, and his death merely as an example of patience, and a confirmation of his doctrine, and not as a real atonement satisfactory to divine justice for man’s sins. They deny the Deity and personality of the Holy Spirit, and will not admit that all Christians experience his renewing, sanctifying, and comforting influences; and they generally reject the doctrine of eternal punishment.

The Pelagians deny original sin, and explain away the scriptural history mission into the ministry, in a church whose doctrines are diametrically opposed to all three; without once concerning myself about those barriers which the wisdom of our forefathers has placed around her, purposely to prevent the intrusion of such dangerous heretics as I then was.

While I was preparing for this solemn office, I lived as before in known sin, and in utter neglect of prayer; my whole preparation consisting of nothing else than an attention to those studies which were more immediately requisite for a good pass in the previous examination.

Thus, with a heart full of pride and wickedness, my life polluted with many unrepented and unforsaken sins, without one cry for mercy, one prayer for direction or assistance, or a blessing upon what I was about to do; after having concealed my real feelings under a mask of general expressions. After having subscribed to articles directly contrary to what I believed; and after having blasphemously declared, in the presence of God and of the congregation, in a most solemn manner, sealing it with the Lord’s Supper, that I judged myself to be “inwardly moved by the Holy Spirit to take that office upon me” (not knowing or believing that there was a Holy Spirit!).

On Sept. 20th, 1772, I was ordained a Deacon. Forever blessed be the God of all long-suffering and mercy, who had patience with such a rebel and blasphemer; such an irreverent trifler with his Majesty; and such a presumptuous intruder into his sacred ministry! I never think of this daring wickedness without being filled with amazement that I am out of hell; without admiring that gracious God, who permitted such an atrocious sinner to live, yes, to serve him, and with acceptance, I trust, to call him Father; and as his minister to speak in his name.

“Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities, and healeth all thy diseases; who redeemeth thy life from destruction, who crowneth thee with loving-kindness and tender mercies.” (Psalm 103:1-4)

May I love, and very humbly and devoutly serve that God, who has multiplied his mercies in abundantly pardoning my complicated provocation!

…..
Thomas Scott (1747–1821) was an influential preacher and author who is principally known for his best-selling work “A Commentary On The Whole Bible” and “The Force of Truth” and as one of the founders Scott was, with Newton, and its first Secretary. of the Church Missionary Society. However, in 1772, Scott became ordained as an Anglican priest at the age of 25. As he afterwards admitted, he went into the ministry for a comfortable career, and did not believe in most of the doctrine he was required to preach. Scott began a friendship and correspondence with the hymn writer John Newton who was curate of neighboring Olney. This instigated the examination of his conscience and study of the scriptures that were to convert him into an evangelical Christian, a conversion he related in his spiritual autobiography The Force of Truth published in 1779. This excerpt comes from his book “The Force of Truth.”

Written by J.C. Ryle

(1) For one thing, begin reading your Bible this very day.

The way to do a thing — is to do it; and the way to read the Bible — is actually to read it! It is not merely meaning, or wishing, or resolving, or intending, or thinking about it — which will advance you one step. You must positively read. There is no royal road in this matter, any more than in the matter of prayer. If you cannot read yourself, you must persuade somebody else to read it to you. But one way or another, through eyes or ears — the words of Scripture must actually pass before your mind.

(2) For another thing, read the Bible with an earnest desire to understand it.

Do not think for a moment, that the great object is to turn over a certain quantity of printed paper, and that it matters nothing whether you understand it or not. Some ignorant people seem to imagine, that all is done if they advance so many chapters every day, though they may not have a notion what they are all about, and only know that they have pushed on their bookmark ahead so many pages. This is turning Bible reading into a mere ritual form. It is almost as bad as the Popish habit of ‘buying indulgences’ — by saying an astounding number of ‘Ave-Marias’ and ‘Pater-nosters’ (Hail-Mary’s and Our-Father’s — on their ‘rosary beads’.) It reminds one of the poor Hottentot who ate up a Dutch hymn-book because he saw it comforted his neighbors’ hearts! Settle it down in your mind as a general principle, that a Bible not understood — is a Bible that does no good! Say to yourself often as you read, “What is this all about?” Dig for the meaning like a man digging for gold.

(3) For another thing, read the Bible with child-like faith and humility.

Open your heart — as you open God’s book, and say, “Speak, Lord, for your servant is listening!” Resolve to believe implicitly whatever you find there, however much it may run counter to your own desires and prejudices. Resolve to receive heartily every statement of truth — whether you like it or not. Beware of that miserable habit into which some readers of the Bible fall — they receive some doctrines because they like them; and they reject others because they are condemning to themselves, or to some relation, or friend. At this rate, the Bible is useless! Are we to be judges of what ought to be in God’s Word? Do we know better than God? Settle it down in your mind — that you will receive all and believe all, and that what you cannot understand — you will take on trust. Remember, when you pray — that you are speaking to God, and God hears you. But, remember, when you read Scripture — that God is speaking to you, and you are not to “dictate,” but to listen!

(4) For another thing, read the Bible in a spirit of obedience and self-application.

Sit down to the study of it with a daily determination that you will . . .
live by its rules,
rest on its statements,
and act on its commands.

Consider, as you travel through every chapter, “How does this affect my thinking and daily conduct? What does this teach me?” It is poor work to read the Bible from mere curiosity, and for speculative purposes — in order to fill your head and store your mind with mere opinions; while you do not allow the book to influence your heart and life. That Bible is read best — which is practiced most!

(5) For another thing, read the Bible daily.

Make it a part of every day’s business to read and meditate on some portion of God’s Word. Private means of grace are just as needful every day for our souls — as food and clothing are for our bodies. Yesterday’s food will not feed the laborer today; and today’s food will not feed the laborer tomorrow. Do as the Israelites did in the wilderness. Gather your manna fresh every morning. Choose your own seasons and hours. Do not scramble over and hurry your reading. Give your Bible the best, and not the worst part of your time! But whatever plan you pursue, let it be a rule of your life to visit the throne of grace and God’s Word every day.

(6) For another thing, read all of the Bible — and read it in an orderly way.

I fear there are many parts of the Word which some people never read at all. This is to say at the least, a very presumptuous habit. “All Scripture is profitable.” (2 Timothy 3:16.) To this habit may be traced that lack of well-proportioned views of truth, which is so common in this day. Some people’s Bible-reading is a system of perpetual ‘dipping and picking’. They do not seem to have an idea of regularly going through the whole book. This also is a great mistake.

No doubt in times of sickness and affliction, it is allowable to search out seasonable portions. But with this exception, I believe it is by far the best plan to begin the Old and New Testaments at the same time — to read each straight through to the end, and then begin again. This is a matter in which every one must be persuaded in his own mind. I can only say it has been my own plan for nearly forty years, and I have never seen cause to alter it.

(7) For another thing, read the Bible fairly and honestly.

Determine to take everything in its plain, obvious meaning — and regard all forced interpretations with great suspicion. As a general rule, whatever a verse of the Bible seems to mean — it does mean! Cecil’s rule is a very valuable one, “The right way of interpreting Scripture is to take it as we find it, without any attempt to force it into any particular theological system.”

(8) In the last place, read the Bible with Christ continually in view.

The grand primary object of all Scripture, is to testify of Jesus! Old Testament ceremonies are shadows of Christ. Old Testament deliverers are types of Christ. Old Testament prophecies are full of Christ’s sufferings, and of Christ’s glory yet to come. The first coming and the second; the Lord’s humiliation and His glorious kingdom; His cross and the crown — shine forth everywhere in the Bible.

Keep fast hold on this clue, if you would read the Bible aright!

Taken and adapted from,“Select Practical Writings of Robert Traill”
Written by, Robert Traill

“For our God is a consuming fire.”
—Hebrews 12:29.

THE transgression of the wicked saith, within the heart of every man to whom God hath given spiritual understanding, that there is no fear of God before their eyes. The formal and fearless approaches unto the Lord in all his ordinances, which have now become so common among professors, ought to say to us, that they have but little of this fear. The beginning, yea, the whole of religion, consisting in a great measure in this holy fear, and being denominated from it frequently in scripture, it cannot but be a sad evidence of the decay of religion, when this fear is so evidently wanting or weak: and therefore, to be exercised a little (if we would in the right manner) in the consideration of this matter, as it is at all times suitable to them to whom the vitals of religion are savoury, so, in a special manner it is pertinent for those, who have the solemn ordinance ensuing in their eye and aim.

There are three false grounds upon which Satan and our own corrupt hearts are ready to plead against this so precious and necessary a grace, and the exercise of it. The first is more gross, yet such as carries away thousands to destruction; that is—an apprehension that God is all mercy and goodness. It is true his mercy and goodness are infinite; and yet, so is his justice. We shall not stand to shew either the grounds and reasons of this woful mistake, or to discover it largely; it is enough that it is here removed, by the Holy Ghost declaring somewhat of the terrible majesty of God, in a figurative expression. The second is—some think that the New Testament dispensation doth not so require the fear and dread of God, as the Old Testament did, as it did also then more manifest his dreadfulness both, at the giving of the Law; and in his punishments, sometimes extraordinary, for the breaches of it; but under the New Testament, he manifesteth his mercy, and calleth for love. The scope of the Apostle in bringing in this word, doth evidently obviate the mistake of this: for from the 18th verse to the end, he instituteth a comparison, and stateth the differences between the two dispensations; and in the preceding verse, doth draw a conclusion, from all the love and mercy revealed in the gospel, which is the worship with fear; and backs it with the argument in this our text. The third ground of mistake may be—granting the dreadfulness of God in himself, and in the New Testament dispensation also; yet, that a saving interest in this God, as ours in Christ, doth remove all this dreadfulness, and calls for nothing but love, and delight, and familiarity. This ground of mistake the Holy Ghost obviates, by declaring, that even “our God,” our covenanted God, is a “consuming fire.”

This word then containeth a very weighty declaration of the dreadfulness of God, under the borrowed term of “a consuming fire.” It is the gracious condescending way of the Holy Ghost, in scripture, to speak of God according to our capacities, and to manifest him by such names and descriptions as may convey to our understandings some sense and knowledge of him. By this word, then, we are to understand, that as fire, and a consuming fire, is a dreadful creature, so when the name of it is ascribed unto God, we are to take notice of his dreadful and terrible nature and majesty.

The words then being plain, we shall not stand to start and raise questions and difficulties from them. We have then these instructions from them:

Observation 1. The Lord Jehovah is a most dreadful and terrible God:

Observation 2. And that as He is so in himself, so this attribute of his doth still continue, notwithstanding of a saving and covenant relation unto him. Both these are in the words themselves,

Observation 3. This truth hath a great influence, as a motive and argument, upon our serving of him with reverence and godly fear. The connecting word “for” beareth this.
As to the first,—The dreadfulness of God in himself—we may well say of this subject, as Jacob of that place, “How dreadful is it!” Much of the dread of it upon the heart, would enable us to speak and hear of it to better purpose than otherwise we do. We shall not prosecute it as a common-place, or multiply notions concerning it; but would plainly and briefly make it clear from the word. And as the metaphor here doth evidently point out a relation to some object which, as fuel, is in hazard of being devoured by this consuming fire, so, in speaking of this terribleness of God, we shall prosecute it as relating to us. Consider him then, 1st, As in himself; 2d, In his works; 3d, In his ordinances.

First,

Although everything in God, (if we may use the phrase, nothing being in him which is not himself:) every attribute of God doth demonstrate this, we shall name but a few:

1. Consider his incommunicable attributes, which paint forth somewhat of his nature and being—his infiniteness, absolute sovereignty, eternity, independency, and inexpressible glory—and we, poor, finite, dependent beings, at the next door to nothing, lately brought out of nothing by his infinite power, and by the same every moment preserved from returning into it. This infinite distance betwixt him and us, will work dread in every considerate soul. It is a great wonder, that the whole frame of nature is not swallowed up by the glory of his majesty. Upon account of this, Abraham dreads to speak unto him: upon this account, the angels in a holy dread cover their faces; and Job, upon a discovery of this, abhors himself in dust and ashes: from this it is, that no man can see God and live; that is to say, a discovery of God in his majesty, is enough to confound a creature into nothing. “No man hath seen him at any time,” saith he who is God—the Holy Ghost. This his glory is light inaccessible. “Whom no man hath seen, nor can see”—a strange word! Light is that which manifesteth every thing, and yet, it is a cover unto God from the eyes of all creatures.

2. Consider the holiness of his nature. “Holy, holy, holy!” (Isa. 6.; Rev. 4.): “Thou only art holy,” (Rev. xv. 4). And therefore we, by the unholiness and vileness of our nature, our hearts, and lives, are upon this account as stubble fully dry before him. Is it not a wonder then that He, who is of purer eyes than that he can behold iniquity, doth not every moment consume us who drink up iniquity as water? How can a sinner, then, not fear?

3. Consider this dreadful and holy One as sitting in judgment, and exercising his justice in making laws, and giving sentence against the breakers thereof. “His eyes behold the things that are equal; he sitteth in the throne, judging right.” And here we are to be considered as breakers of his laws from the womb to the grave. Oh! how dreadful is this attribute of God! and how stupid must senseless hearts be!

4. And as this holy just One pronounceth righteous sentences, so there cometh next to be considered his infinite truth in accomplishing, and his irresistible power in executing them. No creature can, either by subtlety or strength, escape His hand.

Second,

Consider the dreadfulness of this God in his works. The very sight of the glory of the heavens and earth—of the frame of nature, every way admirable—of his ordinary and extraordinary works—ought to stir in us a dread of this God: his ordering of all creatures, his accomplishing of all his purposes, his maintaining of this All—his sovereign distributing of blessedness and misery to men and angels, according to his wise decrees. Heaven and hell are dreadful things, and should awaken our hearts to greater fear.

Third,

But to come nearer to our present work. How much of his dreadful glory is to be seen in his church, and ordinances in dispensing of them, and the blessing or curse of them. He is terrible out of his holy places, (Psalm 68:35; Gen. 28:17).

In his ordinances this consuming fire draws near to us, and we to him, though with offers of mercy and salvation; yet to abusers there is a certain fearful looking-for of judgment and fiery indignation, which shall devour the adversaries. In prayer, we speak to him. Abraham, and Moses, and Jacob,—with what fear are they in this duty! The prophets begin with this, “Thus saith the Lord,” to strike secure hearts with some awe of their Master. Here we hear him speaking to us. Do we communicate?—Damnation, judgment, and wrath are then to stir us up to a careful, heedful way of performing that duty.

But it may be said that all this is true; but we, who have a saving interest in this God, need not entertain such impressions. I answer, Happy indeed are they who upon good grounds can say so! Such, indeed, ought not to fear to be ever actually destroyed by this consuming fire. But yet there is a fear called for from such, and this leads us to the second note.

Observation 2. Even God in covenant with his own is a dreadful God, (Deut. 28:58). We find such in scripture entertain the most deep impressions of his terribleness; and that is,

1st, Because only such do know him, and none can know him but they must fear him. It is a most native effect of a discovery of God, to have a holy dread and fear of him. “Men do therefore fear him,” (Job 37:24). Surely the want of fear floweth from ignorance.
2d, The Lord, though in covenant with his people, is still the same God, and in him are all those things which move holy fear. It is true that his justice having received satisfaction from their Surety, shall never break out against them to destroy them; and that, upon the account of their covenant-relation unto him, they may with comfort and delight travel through all the attributes of God, even such as are most terrifying. Yet, notwithstanding of all this, all those things are still in our covenanted God, which are the grounds of fear and reverence.
3d, And as He is still the same, so we are but very little changed, and there is but a little of that removed that lays us open to destruction from this consuming fire. It is true that there is a change in the state of believers in their justification and adoption, which is a begun change in their natures in sanctification; yet still they are creatures—still there is much unholiness in their hearts and lives, and all sin in itself is equally hateful to God, and contrary to his holy nature; still they are under his holy law, and bound to obedience, though not as a covenant of life, yet as the rule of their life; still they are in hazard of his anger (though not as an unappeased enemy, yet as an offended father), and of the fruits of it, upon their breaking of his laws.
4th, The experience of the Lord’s people who have felt somewhat of the wrath of God upon their own hearts for sin doth prove this, and calleth for fear. Not only at first conversion, when by a mighty hand He makes a conquest of them, the design whereof, though it be great mercy and salvation in his heart, yet his way of managing it towards many proclaimeth that anger in his face, and strokes in his hand; but after conversion, many experiences have the saints of the dreadfulness of God. It was so eminently with David, (Psalm 102 and 51:5). The saints have some attributes of God to move fear and dread, which others have not: his goodness, love, pardoning and healing mercy, the manifestations of that love and mercy (Hos. 3:5, Psalm 130:4),—unto a considerate soul, how ready are these to stir up holy fear and dread!

The application and use of this doctrine the Holy Ghost here maketh, which is our third note.

Observation 3. The dreadfulness of God ought to enforce a reverent and holy fearful way of serving him. This is evidently the scope of the Holy Ghost, in bringing in this reason to back the former exhortation. So Psalm 2:11, “Serve the Lord with fear, and rejoice with trembling;” and, in the next verse, it is backed with the same argument; because there is burning wrath in him, gross sinners are in hazard of being destroyed; and this is said to be in the Son, the Mediator.

And in general, this sense of the dreadfulness of God, calleth for these three things in our way of serving him.

1. In all our approaches to him, and in all His approaches to us in his word or works, to have, and keep up upon the heart, a due deep sense of the infinite distance that there is betwixt him and us; and of his glory and majesty, and our vileness and nothingness. We find frequently in Scripture, that the more near the Lord did draw to his people, even in gracious communications of himself, the more of this was upon their hearts. How did the Lord’s condescension to Abraham humble him? How did his merciful proclaiming of his name to Moses humble him? So was it with David, (2 Sam. 7:18). Have a care that you forget not yourself, when he admitteth you to nearness to himself.
2. A second general observation in our way of serving of him, which this dread should stir us up unto, is, always to approach unto him, and converse with him, in the Mediator. Without this, there is no possible escaping of being consumed in our approaches unto him. This is a blessed act of holy fear, and is of great concernment unto our safety. Not only in our first reconciliation with God we must have Christ with us, but we are to abide in him; to put him on as our apparel, as our armour to defend from wrath; and always to dwell in him, and to have him dwelling in us.
3. In all your worship and walk, beware especially of sin. This is the very throwing of ourselves into this fire. It is sin which mainly makes us as fuel before this fire: it is upon the account of sin that ever the Lord did break out, to destroy and consume any.

But before we come to the more particular application of those truths, we would obviate some objections that may arise in the heart against them, the clearing whereof may give some light and understanding in the matter in hand.

First, It may be said, that this is legal doctrine, and inconsistent with that boldness in approaching unto God, which is allowed unto his own. To this I answer,
1. It cannot be denied but that such is the weakness and infirmity of the Lord’s people, that it is hard for them to distinguish the boundaries betwixt some graces in their actings; so that when the love and favour of God are borne in with power upon their hearts, to the filling of them with joy, it is no easy matter to keep up holy fear in exercise; and when his holiness and majesty are manifested, it is hard not to find some abating of love and delight. But this floweth from our own infirmity and weakness, and not from any opposition betwixt these two graces. And the infirmity which is the cause of this, is twofold: First, The infirmity of grace, and the weakness of the new man even in the best; and their having the old man in some vigour and power yet remaining. This, as it keepeth the best from such an intense and vigorous acting of any grace as is called for, so it disposeth them, to make different graces to clash one against the other. To instance it in the particular in hand—when the Lord by the breathing of his Spirit, and the manifestation of himself, doth draw out the soul to act the grace of holy fear and dread of God, unbelief, which in some measure remaineth with the best, is very ready to render that prejudicial to the acting of faith and love, by misapplying of the discovery of his dreadfulness, unto the stirring up of a doubt of his love and favour unto such vile ones as we are. And on the other hand, when he draweth near to fence the soul with consolations, and the sense of his favour, it is ready to forget itself, and the sense of his greatness—which greatness and majesty of his, though they be nothing abated by his gracious condescension to the soul, yet is the soul ready to esteem it so, because in a great measure even the best are ignorant of God. And therefore it is no wonder, since the best find such a difficulty in reconciling in their thoughts these attributes of God, which to our shallow understanding seem different—as his justice and mercy, majesty and love—that it should also be very hard not to make these graces clash together which act upon these different objects—the attributes of God. But, secondly, The infirmity and weakness of our very constitutions have some influence upon this; for the graces of the Spirit being seated in our souls, and in the actings of them the powers and affections of the soul being increased, it is no wonder, since our souls are not capable of acting strongly with different affections, nor able to entertain an impression of fear and dread in an intense degree, which is not prejudicial unto that of love and joy,—that even upon this account, we are in hazard of making the actings of different graces prejudicial, and in a manner opposite unto one another. But we shall not stand on this.

I answer, 2. That there is no such fear of God called for from the doctrine of his majesty rightly understood, as is any way legal, or opposite unto faith and love: for it is deep heart-reverence and holy awe that are called for, which, as we find in some measure in the kindly affections of children to their parents, is very well consistent with love, and trusting them with the care of all their movements. So also is it very well consistent in the Lord’s people with faith in, and love unto him. And therefore, when we read of the fear and fearers of God in scripture, we are not to take it, as holding forth that passion of fear which is an apprehension of some ill coming; but rather, this reverence and holy awe, which may be, where there is no fear of wrath as coming. And so, here, the serving of him acceptably, with reverence and godly fear, upon the account of his being a consuming fire, though the exhortation, as it concerns the visible church, ought not to be taken as exclusive of the fear of consuming by him; (since many in the church are enemies to God, and so, are commanded to fear that, as a mean to make them submit unto him:) yet, as it is an argument pressing the regenerate to reverent service of God, (which is the scope of the Holy Ghost here,) it imports no ground of such an unbelieving fear, in them who have fled for refuge, to lay hold upon the hope set before them.

3. I answer —That though these things, reverence and love, be not inconsistent, yet are we at some times, and in some cases, called more to the exercise of the one than of the other: so that as a disconsolate soul is warranted to be more in the meditation of the mercy, and love, and condescension of God, that thereby the heart may be stirred up to act faith and love, for the removing of that distemper; so, a secure and backslidden saint, is called in such a condition, to the meditation of God’s holiness, majesty, and hatred of sin, that thereby he may be stirred up unto repentance, and returning to God. Not but that there is much need of the anointing which washeth all things, to instruct us in the way of duty here; nor that the Lord doth not sometimes recover backslidden souls, (as at first he occasionally converts some,) by a sovereign merciful leading by the bands of love. But we find this the Lord’s ordinary way in scripture of dealing with his people, of mixing threatenings with promises, and manifestations of his holiness and justice with those of his mercy; and thus, to distribute to every one their portion. And according to this is his ordinary method with his own, as their experience can testify.

But that we may also answer an objection which may be in the heart, though not avowed—it may be said, That there are not now such proofs of the dreadfulness of God in his dispensations, as were formerly in the Old Testament, when many immediate judgments were poured out upon sinners.

I answer,
1. Look by faith down to hell, and all such objections would for ever evanish.
2. The Old Testament dispensation of the gospel was administered more in external encouragements and punishments, and the New Testament in spiritual ones; and as the one are more choice and merciful, so the other are more terrible. And if we shall compare the one with the other, we shall find, that it is no less dreadful to approach unto God in the New Testament ordinances, than it was in those of the Old Testament. Look to the Popish church accursed, or the dreadful spiritual plagues that fall on thousands within the Reformed churches, and we shall be forced to say, with the Bethshemites, “Who is able to stand before this holy Lord God?”

But now, to draw some practical conclusions, for a more particular application of all this:
1. We see what a doleful condition those are in, who are not in Christ, and have no saving interest in this dreadful God. His holy nature makes him hate them; his justice pronounceth sentence against them; his truth and power execute it. Every moment’s breath they draw is from his patience. They are as dry stubble before this consuming fire. Oh, if it were but believed, what work upon hearts would it raise!

2. And as it is thus with them, so we should learn to lament over the sins of the Church of God in these days; and over our own hearts, wherein are such evident tokens of the want of, or at best of the weakness, of this holy dread. I shall name only some plain proofs of it, which as they flow from the want of the due impression of his dreadfulness, so, where it is, they are in a great measure removed—which may both make this grace of fear more desirable, and the want of it more hateful.

1. From this floweth, as a sad proof, the disorderly loose walk of the greatest number of professors. How many fools are there now who make a sport of sin? And what is this, but to sport with a consuming fire? Strict walking with God, keeping up a watch over the heart, ordering the tongue in savoury and edifying discourse, accurate, exact, and circumspect walking, are reduced into notions by the far greater part. And whence floweth all this, but from ignorance of Him with whom we have to do? How rare is the power of religion, and the shining of it, in the conversations of Christians!
2. Consider the manner of worship of many, and examine your own. When many come to pray, they rush irreverently unto the work, and carry themselves so in it as if they were coming to present a compliment, or, at best, to discourse with a man like themselves. How rare is it to feel the heart deeply pressed with the sense of that dreadful majesty to whom they make the address! Come they to hear the word? Many carry themselves as if their only errand were to get a proof of the parts and gifts of the speaker, or to get more brain-knowledge, that they may be more qualified to talk of the matters of God. And oh! how few who take heed how they hear,—who come to get a message delivered to them from the living God, and who tremble at the word! And all this cometh from the want of the due fear of God, who in that ordinance speaks to them. How do many approach unto God in the sealing ordinance? Holy fear of receiving unworthily, and the dreadful plagues that follow upon it; preparation made conscience of, is not every one’s exercise that sitteth down at that holy table. And this floweth from the want of the due impression of this, that it is one of the most solemn approaches that the Lord maketh to us, and that we make unto him. If the fear of taking his name in vain in that ordinance were upon the heart, there would be seen another sort of work in preparing for it than is commonly to be seen.
3. And in as far as heart-exercise may be guessed at, by the manner of walking and of worshipping God, we may lament that in all appearance this is in a great measure gone, and all because of the want of the due fear of God. And in reference to this, I would only pose you with these questions, and let the conscience of every one answer them to the Lord, who speaketh to them from heaven. 1. What find you of a constant care of keeping up constant communion with God, walking as in his sight, taking his law for your rule in all your ways? If this be gone, you are at a great loss: Herein lies a great part of the lively exercise of religion. Take you godliness to be no more than an outwardly blameless conversation and frequenting of the ordinances? This is a gross mistake. 2. If you have convictions of your shortcoming, what do you with them? Do you quench or entertain them? Surely the security and sleeping of many, even within the reach of this consuming fire, doth proclaim that there is little fear of him: fear would set us to our feet, and make us haste to escape. 3. Wherewith do you entertain your affections throughout the day? What is it that hath the flower of your thoughts in the morning, and the last at night? Is it God? or somewhat which you would be ashamed to name to a man like yourself? How can the fear of God be in that man, we may say, as John of the love of God in another place.

USE.

Since, then, it is so that the want of this due impression of the majesty of God is so evident, and bringeth forth such sad fruits, it is exceedingly of your concernment to endeavour to have this, as you tender the welfare of your souls,—as you would grow up in his way, and bring forth fruit to his praise. They must be at a sad pass who desire not this. And as you would have these deep impressions of the majesty of God,
1. Strive for the knowledge of him. It is the ignorance of God that is the most universal cause of all the sin and misery in the world, and in the church. It is a hard matter to convince many of their ignorance of God; and why? Because they can answer some questions anent his nature, and the persons, and anent his attributes. And yet they demonstrate their ignorance by their want of fear in their walk and worship, for it is impossible to separate the knowledge and fear of God.
2. Remember that both are premised in the well-ordered covenant, and therefore it is your part to plead those gracious promises (Jer. 31. and 32.; Ezek. 36.), and patiently and believingly wait for the accomplishment of them.
3. Converse much in the serious meditation of him,—a duty which of all is the most clear token of a lively serious Christian. What wonder is it to see one fearless of God, who doth rush on in his course, as the horse doth into the battle? But let a man set aside some time every day, or in the silent watches of the night, to muse and think again and again of God, and of what is revealed of him in his word and works, and let the heart be exercised therein, and you will find light and life flowing in upon your soul; you will find the holy fear of that glorious One quickening your soul.
4. Beware of every thing which hardeneth your heart against his fear; not only all sin in the general, but those things in particular which you find in experience most to influence your hearts to stupidity. Every soul exercised in searching himself will know what is his own iniquity.

And in all, and with all, be sensible of the work being above your own strength; and that, though you be called to some views of duty, in reference to the obtaining of this fear of God, yet this is only to put you in God’s way wherein he ordinarily meeteth his own. But you must be endued with power from on high: there must be an impress of his own hand upon your heart, to bring out this grace to exercise. Pant, therefore, for it, and wait on him, and he will manifest his glory unto you, and stir up this holy fear in you.

Adapted from “The Truth War”
Written by John MacArthur 
Slightly edited for context.

Is uncertainty the new truth? Most postmodernists seem to think so. They definitely equate certainty with arrogance.

The belief that no one can really know anything for certain has emerged as virtually the one dogma postmodernists will tolerate. Uncertainty is the new truth. Doubt and skepticism have been canonized as expressions of humility. Right and wrong have been redefined in terms of subjective feelings and personal perspectives.

Those views are infiltrating the church too.

In some circles within the visible church, cynicism is now regarded as the most splendid of all virtues.

A relentless tone of angst about too much certainty pervades every postmodern faction within modern churches. No wonder the emerging church began as a self-conscious effort to make Christianity more suitable to a postmodern culture. Emerging Christians were determined to adapt the Christian faith, the structure of the church, the language of faith, and even the gospel message itself to the ideas and rhetoric of postmodernism.

Abandoning Orthodoxy

The central propositions and bedrock convictions of biblical Christianity —such as firm belief in the inspiration and authority of Scripture, a sound understanding of the true gospel, full assurance of salvation, settled confidence in the lordship of Christ, and the narrow exclusivity of Christ as the only way of salvation—do not reconcile well with postmodernism’s contempt for clear, authoritative truth claims. The medium of postmodern dialogue thereby instantly and automatically changes the message. And the rhetoric of the Emerging church movement reflected that.

Brian McLaren summed up his views on orthodoxy, certainty, and the reliability of Christian truth claims by saying:

How ironic that I am writing about orthodoxy, which implies to many a final capturing of the truth about God, which is the glory of God. Sit down here next to me in this little restaurant and ask me if Christianity (my version of it, yours, the Pope’s, whoever’s) is orthodox, meaning true, and here’s my honest answer: a little, but not yet. Assuming by Christianity you mean the Christian understanding of the world and God, Christian opinions on soul, text, and culture . . . I’d have to say that we probably have a couple of things right, but a lot of things wrong.

McLaren suggested that clarity itself was of dubious value. He clearly preferred ambiguity and equivocation, and his books are therefore full of deliberate doublespeak. In his introduction to A Generous Orthodoxy, he admitted, I have gone out of my way to be provocative, mischievous, and unclear, reflecting my belief that clarity is sometimes overrated, and that shock, obscurity, playfulness, and intrigue (carefully articulated) often stimulate more thought than clarity.

A common theme that runs throughout most of McLaren’s writings is the idea of great danger in the quest to be right.

Postmodern influences have come into the evangelical movement through other avenues as well. Beyond Foundationalism: Shaping Theology in a Postmodern Context, by Stanley Grenz and John Franke, was published in 2001 and made a significant impact in the evangelical academic community, garnering lots of positive reviews and stimulating numerous papers and lectures from evangelical leaders who evidently found much to agree with in the book.

But as the subtitle suggests, the book pleads for a whole new approach to theology, with the goal of “contextualizing” Christianity for a postmodern culture. “The categories and paradigms of the modern world” are in collapse, the authors note in the book’s opening sentence.  They go on to assert that Christian theology therefore needs to be rethought, revised, and adapted in order to keep in step and remain relevant in these changing times.

Abandoning Certainty

Grenz and Franke argue that the Spirit of God speaks through Scripture, tradition, and culture, and theologians must seek to hear the voice of the Spirit in each one. Moreover, since culture is constantly in flux, they say, it is right and fitting for Christian theology to be in a perpetual state of transition and ferment too. No issue should ever be regarded as finally settled.

The obvious casualty of all this is any sure and certain knowledge of biblical truth. That is okay with Grenz and Franke. They are convinced that every desire to gain a fixed and positive knowledge of any truth actually belongs to the collapsing categories of enlightenment rationalism.

Certitude naturally comes under repeated attack in the book. This culminates in the incredible claim that certainty is ultimately incompatible with hope.  Of course, there are some things we don’t yet see clearly and still hope for (Romans 8:24–25). But it seems rather far-fetched to conclude that there is nothing we can know with a true and settled certainty.

Some readers have nevertheless found the Grenz-Franke argument persuasive, including John Armstrong. Armstrong is a writer, conference speaker, and former pastor who at one time was a defender of Reformation theology and a student of revival. The name of his ministry, Reformation and Revival, reflected that.

But after reading Beyond Foundationalism, Armstrong wrote a series of articles in his ministry newsletter declaring that he has changed his mind about several vital points of doctrine—including faith and understanding, the sacraments, the doctrine of revelation, and Christology—among other things. Crediting Grenz and Franke for helping him see the light, Armstrong wrote, “I have been forced, upon deeper reflection about theological method, to give up what I call epistemological certitude.” He goes on to explain:

Reformed dogmaticians and teachers on the conservative side seek a steady, unshakable and certain knowledge…. John Franke suggests that the agenda employed by such theologians “glorifies reason and deifies science.” I have changed my mind about the way to do theology, and I confess I now agree with Franke’s conclusion.  

Armstrong revealed how far he had moved from his starting point with this statement:

“If there is a foundation in Christian theology, and I believe that there must be, then it is not found in the Church, Scripture, tradition or culture.” If Scripture is not the foundation for Christian doctrine, then what is? Armstrong’s answer echoes the central thesis of Beyond Foundationalism: “If we must speak of ‘foundations’ for Christian faith and its theological enterprise, then we must speak only of the triune God as disclosed in polyphonic fashion through Scripture, the church, and even the world.”

The Gift of Truth

Armstrong, Grenz, Franke, and the emerging postmodernists have blurred the line between certainty and omniscience. They seem to presume that if we cannot know everything perfectly, we really cannot know anything with any degree of certainty. That is an appealing argument to the postmodern mind, but it is entirely at odds with what Scripture teaches: “We have the mind of Christ” (1 Corinthians 2:16).

That is not to suggest, of course, that we have exhaustive knowledge. But we do have infallible knowledge of what Scripture reveals, as the Spirit of God teaches us through the Word of God: “We have received, not the spirit of the world, but the Spirit who is from God, so that we might know the things freely given to us by God” (1 Corinthians 2:12).

The fact that our knowledge grows fuller and deeper —and we all therefore change our minds about somethings as we gain more and more light—doesn’t mean that everything we know is uncertain, outdated, or in need of an overhaul every few years. The words of 1 John 2:20–21 apply in their true sense to every believer: “You have an anointing from the Holy One, and you all know. I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth.”

The message coming from post modernized evangelicals is exactly the opposite: Certainty is overrated. Assurance is arrogant. Better to keep changing your mind and keep your theology in a constant state of flux.

By such means, the ages-old war against truth has moved right into the Christian community, and the church itself has already become a battleground—and ominously, precious few in the church today are prepared for the fight.

We need to be in a state of operational readiness—armed with the right weaponry and equipped with the right plan.