“Salvation is by grace, but grace never stands alone without good works.” by Graeme Goldsworthy

“The relationship of good works to salvation is essentially the same in both Old and New Testaments. In both salvation is by grace, but grace never stands alone without good works. To put it another way we may say that no-one (in Old or New Testaments) is saved because of good works, but no-one is saved without good works. This is one aspect of the unity of the two Testaments which makes the Old Testament so applicable to Christians. The same unity underlies Paul’s use of the exodus situation in I Corinthians 10: 1-12.”

-Graeme Goldsworthy Gospel and Kingdom


“All Old Testament passages which deal with the Lord’s battles against Israel’s foes must be evaluated in the light of the saving work of God for us.” by Graeme Goldsworthy

“We must be careful not to make too much of incidental details which belong to the immediate life-situation described in the text. David’s taking of food to his brothers in the army hardly demands interpretation any more than the dimensions of Goliath’s armour. Some areas of the narrative, on the other hand, spell out what is significant in theological terms (e.g. verses 45-47). Other details form a pattern within the wider context which again emerges in the gospel events. David is declared king in God’s eyes (I Samuel 16) but is despised, scorned and rejected. He wins his victory at the point where he seems to be about to suffer total defeat, and his people continue a fight against an already defeated foe. All Old Testament passages which deal with the Lord’s battles against Israel’s foes must be evaluated in the light of the saving work of God for us.”

-Graeme Goldsworthy Gospel and Kingdom

“The gospel is not simply ‘forgiveness of sins’ and ‘going to heaven when you die'” by Graeme Goldsworthy

“Jesus Christ (as we have seen) contains in himself the Kingdom of God. The gospel is a gospel of man restored to proper relationships in Christ. Now, these relationships involve the whole of reality: God, man, and the created order. As Eden and Canaan are in Christ, so God’s perfect World is in Christ. This truth has one vital implication often forgotten by evangelicals, but which the Old Testament reinforces by its historicity. The gospel is not simply ‘forgiveness of sins’ and ‘going to heaven when you die’. The gospel is a restoration of relationships between God, man and the world. The typology of the Bible and the transformation of Old Testament imagery by the gospel should not be misused to lift us completely outside the created world. The gospel involves us not only with God, but with our fellow men and with the world. How this fact should affect the Christian’s view of the world, politics, culture, the arts, ecology and science, should be our continuing concern.”

-Graeme Goldsworthy Gospel and Kingdom

“Every man is born outside the garden; every man is born an active rebel…” by Graeme Goldsworthy

“The judgement involves firstly the disruption of the relationship between man and God. This is most clearly seen in the ejection of man from the Garden. Secondly there is the disruption of the relationship between man and woman, as the perfect harmony of male and female gives way to rivalry and accusation (Genesis 3: 12, 16). Thirdly there is a disruption of the relationship of man to his environment as the physical creation is no longer seen to be under the dominion of man (Genesis 3: 17-19). The word ‘disruption’ is not intended to detract from the seriousness of the sentence of death. Man outside the Kingdom is not merely under the sentence of death, but he is dead. The real meaning of death lies in the separation of man from the willing relationship of the Kingdom. Autonomous man is God-denying and therefore life-denying as well. Fallen man is dead spiritually. Outside of Eden there is no return. Man has made his choice to be a rebel and he is bound by his decision. Nor is there any free choice for the posterity of Adam. Adam’s fall from the Garden Kingdom is a fall of the whole human race. Every man is born outside the garden; every man is born an active rebel asserting autonomy and independence of the God of life. Human history and Scripture will show that man’s death state means that he infallibly chooses to hate God, for that is his ‘outside Eden’ nature. It is no longer a question of freedom to choose right or wrong, for man is free now only to be what he is- a sinner who hates God (cf. Romans 3: 9-18, 8: 6-8). Man has become a slave to sin- a slavery that is death.”

-Graeme Goldsworthy Gospel and Kingdom

Creation, God’s Sovereignty, and His Word by Graeme Goldsworthy

“The creation story must never be regarded merely as a sort of biblical ‘once-upon-a-time’. The fact that God is Creator and that man is his creature establishes at the outset the basis for understanding the Kingdom of God. When we speak of the sovereignty of God, we use a word which means his kingship, a kingship which is absolute and uncompromised. The creature is ruled and belongs, as a creature, within the sphere of God’s perfect rule. In making all things by the power of his word (II Peter 3: 5), God shows the right he has as Creator to rule all things. The only perfect existence for the creature is that which is found within the framework of the rule of God.

The creatorship of God tells us that all reality is God’s reality; all truth is God’s truth. Nothing exists except by the will and word of God. One could write whole books on the implication of creation for a Christian approach to education, politics, economics, family life, moral values, or scientific research. If we believe in God as Creator, we may not divide the world into spiritual and secular. The fact that all reality depends upon the creative word of God means that the word of God must judge the ideas of men about truth and error, not the other way round. Thus the Christian doctrine of the authority of Scripture has its roots in the Creation. The famous comment about the Bible’s authority made by the nineteenth century preacher C.H. Spurgeon (‘Defend the Bible? I’d as soon defend a lion!’) is wellknown and appropriate. But we also need to be reminded of the relationship of God’s word to the reasoning of man the creature about what is true- one does not take a pocket flashlight and shine it on the sun to see if the sun is real! The truth of God’s word cannot be subject to the puny light of man’s self-centred reason. God’s word created what is and must interpret what is.”

-Graeme Goldsworthy Gospel and Kingdom

“A text without a context is a pretext…” by Graeme Goldsworthy

“Let us think of this question of relationships in another way. There is a well-used saying: ‘A text without a context is a pretext’. This sound wisdom reminds us that the Bible is not a collection of isolated sentences or verses to be used at random in establishing doctrine. One of the unhappy results of the division of the Bible into chapters and verses (which did not take place until the late Middle Ages) is an unnatural fragmenting of the text. Paul wrote one letter to the Romans, not sixteen separate chapters containing a varying number of units called verses. Most of us recognize this fact to a point- we know that anyone can prove almost anything by lifting a few verses out of context. We recognize also that the basic literary unit for conveying thought is the sentence. But do we always understand how much the meaning of a sentence is governed by its place in a larger unit of communication?

How wide must we stretch the context in order to gain a good understanding of one sentence? We might arbitrarily set a paragraph as the limit – if we could only be sure what the equivalent of a paragraph would be in the Hebrew or Greek text, which used neither paragraphs nor punctuation. But a paragraph usually occurs in the context of a number of other paragraphs. We could go from paragraphs to chapters (also units unknown to the authors), and then to the complete books. It may not always be necessary to go this far in providing the context needed for the understanding of a given verse or sentence, but any supposition of unity in the given book means that knowledge of the whole and knowledge of the parts are inseparable. The logical conclusion to be drawn is that, if the unity of the Bible has any meaning at all, the real context of any Bible text is the whole Bible. Any given text is more meaningful when related not only to its immediate context, but also to the entire plan of redemption revealed in the whole Bible.”

-Graeme Goldsworthy Gospel and Kingdom

“The danger in the ‘character study’ approach” to Bible Study by Graeme Goldsworthy

“The danger in the ‘character study’ approach is that it so easily leads to the use of the Old Testament characters and events as mere illustrations of New Testament truths, while at the same time giving the appearance of being a correct exposition of the meaning of the Word of God. But if the real substance is drawn from the New Testament, and it alone, we may well ask what is the point of applying ourselves to the Old Testament; why we may not just as well use non-biblical material to illustrate the New Testament. To make this criticism is not to deny the value of Old Testament narrative in illustrating New Testament principles; but we should not assume that such an approach uncovers the primary meaning of the text.

To press this point even – it should be recognized that the ‘character study’ approach is frequently used in a way that implies quite wrongly that the reader today may identify with the character in question. But we must reckon with both the historical and theological uniqueness of the characters and events if we are not to misapply them. Is it in fact true that if God took care of baby Moses, God will take care of me? Such application simply assumes that what applied to the unique figure of Moses in a unique situation applies to all of us, and presumably all the time. But why should our children be privileged to identify with Moses rather than with other Hebrew children at the time who may not have escaped Pharaoh’s wrath? The theological significance of Moses and of his preservation is all but ignored in this case.

With whom may the Christian identify in the narrative of David and Goliath- with the soldiers of Israel or with David? (Certainly not with Goliath!) But, someone will say, there is a lesson for us in both the soldiers and in David. The former show us the Christian who lacks faith, and the latter exemplifies the man who truly trusts God and overcomes against great odds (never mind the ingenious bit with the stones!). To a point this is true; the soldiers are afraid and David is a man who trusts God. But is that all? It certainly is not all when we read the narrative in its context, for then we find that there is something unique about David which cannot apply to us. David is the one who, immediately prior to the Goliath episode (I Samuel 17), is shown to be God’s anointed king. He receives the Spirit of God to do mighty deeds for the saving of Israel, according to the patmm of saviours already established in the book of Judges. So when it comes to his slaying of Goliath it is as the unique anointed one of God that he wins the battle.

The application of this truth to the believer is somewhat different from a simple identification of the believer with David. Rather we should identify with the ordinary people of God, the soldiers, who stand and watch the battle fought on their behalf. The same point may be made about the lives of all the biblical characters who have some distinct office bestowed on them by God. If their achievement is that of any godly man the lesson is clear, but if it is the achievement of a prophet, a judge or the messianic king, then to that extent it no more applies to the people of God in general than does the unique work of Jesus as the Christ.”

-Graeme Goldsworthy Gospel and Kingdom

“Alas! By Nature How Depraved” by John Newton

“Alas! by nature how depraved,
How prone to every ill!
Our lives, to Satan, how enslaved,
How obstinate our will!

And can such sinners be restored,
Such rebels reconciled?
Can grace itself the means afford
To make a foe a child?

Yes, grace has found the wondrous means
Which shall effectual prove;
To cleanse us from our countless sins
And teach our hearts to love.

Jesus for sinners undertakes,
And died that we may live;
His blood a full atonement makes,
And cries aloud, Forgive.

Yet one thing more must grace provide,
To bring us home to God;
Or we shall slight the Lord, who died,
And trample on His blood.

The Holy Spirit must reveal
The Savior’s work and worth;
Then the hard heart begins to feel
A new and heavenly birth.

Thus bought with blood, and born again,
Redeemed, and saved, by grace
Rebels, in God’s own house obtain
A son’s and daughter’s place.”

-John Newton Olney Hymns

“Elders need deacons to serve practically, and deacons need elders to lead spiritually” by Mark Dever

“In Baptist circles, and particularly in Southern Baptist churches over the last hundred and twenty years, the prevalent leadership model seems to be a single pastor/elder supported by multiple deacons and often held accountable by a board of trustees.

Granted, the Bible leaves ample room to wiggle on the issue of church structure. But although the evidence is scant, it is nevertheless consistent. New Testament churches are to be congregationally governed yet led by a plurality of elders who are released by servant deacons to devote themselves to the ministry of the Word and prayer…

…Acts 20:17-38 shows that the words elders (presbuterous, v. 17) and overseers (episkopous, v. 28 [also known as bishops) are interchangeable, and that both do the work of pastoring (poimainein, v. 28) or shepherding God’s flock. A pastor, then, is an elder, and an elder is a bishop/overseer–all three terms refer to the same office and the same work of pastoring. Note too that Paul “sent to Ephesus” for “the elders [presbuterous, plural] of the church [ekklasias, singular]” (v. 17). The pattern is of a plurality of elders in each local church.

1 Timothy 3:1-13 distinguishes the office of elder (episkopos) from that of deacon (diakonos). Each must meet the same character requirements, but elders must also be able to teach–an ability not required for the office of deacon. In fact, D. A. Carson has observed that all the qualities Paul lays out for elders are elsewhere in the New Testament enjoined on all Christians–every quality, that is, except the ability to teach. Right away, then, we see that elders are different from deacons in that teaching is pivotal to the elder’s responsibility, while the deacon’s tasks lie elsewhere. Both offices must be present for a church to be organized, led, and served according to the Word.

Acts 6:1-4 further clarifies the distinction. There we read of a controversy between Greek and Hebrew widows about the equity of food distribution among them. The disciples gather the whole congregation and say, “It is not desirable for us to neglect the word of God in order to serve [diakonein] tables. Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. But we will devote ourselves to prayer and to the ministry [diakonia] of the word” (6:2-4). The division of labor is clear. The seven chosen men “deaconed” (served) tables, which released the apostles for “deaconing” the Word.

Deacons, then, serve to care for the physical and financial needs of the church, and they do so in a way that heals divisions, brings unity under the Word, and supports the leadership of the elders. Without this practical service of the deacons, the elders will not be freed to devote themselves to praying and serving the Word to people. Elders need deacons to serve practically, and deacons need elders to lead spiritually.”

-Mark Dever and Paul Alexander, The Deliberate Church – Building Your Ministry on the Gospel

“Is the issue of membership in a local church addressed in the Bible?” by Mark Dever

“Is the issue of membership in a local church addressed in the Bible? This is perhaps one of the most frequently asked questions about church membership. It may seem like a stretch to say that local church membership is a biblical concept—that is, until we actually start looking for it in the Bible. It’s not as pronounced as the atonement or justification by faith. But the evidence is there, and it is consistent.

The discipline case in 1 Corinthians 5 assumes public knowledge of who’s in the church and who’s not. ‘What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. ‘Expel the wicked man from among you’ (W. 12-13, NW). Expelling makes sense only in the context of visible belonging. When Paul tells the Corinthian church to admit the man back into fellowship, he tells them, ‘The punishment inflicted on him by the majority is sufficient for him’ (2 Cor. 2:6, NIV). ‘Majority’ makes sense only in the context of a recognized whole.

We know that lists of widows were kept in the New Testament church (1 Tim. 5:9), and the Lord Himself keeps a list of all members who will inherit eternal life (Rev. 21:27). And God has always wanted a clear distinction to be made between the world and His holy people. One of the main reasons for the elaborate system of animal sacrifice and moral regulation in the Old Testament was to distinguish God’s people from the surrounding culture.

Church membership, then, is a means by which we demarcate the boundaries of the church. This is logically implied by the negative sanction of corrective church discipline. Corrective discipline assumes that it is important for a person himself to know that he is a member of the church. He can’t be expected to submit to the church‘s discipline if he is unaware of his own membership in the church. It also assumes that other members need to know whether or not a person is a member. If he’s being disciplined, then the other members need to know that is the case in order not to associate with him (1 Cor. 59-12; 2 Thess. 3:14-15). Further, corrective discipline assumes that it is important for those outside the church to know who the members of the church are, because one of the main motives for corrective discipline is the corporate testimony of the church in the unbelieving community.

Again, the evidence is not abundant. But it is clear, and it is consistent. At the very least, then we may say that local church membership is a good and necessary implication of God’s desire to keep a clear distinction between His own chosen people and the worldly system of rebellion that surrounds them. It was modeled in Corinth, and is still necessary for the purifying exercise of corrective discipline.”

-Mark Dever and Paul Alexander, The Deliberate Church – Building Your Ministry on the Gospel