Being a Young Pastor (Part 1)

If you care to read my blog, I want to forewarn you that my next several posts will be mostly self-focused, yet done in an ecclesiastically-relevant and biblical manner.

I recently came across a short online article entitled "To the Young Pastor" by Dr. Ron Gleason (Grace Presbyterian Church and rongleason.org) from Ligonier Ministries and it summarizes the faithful pastor that I both should strive to be and long to be. So, if you are reading this, I covet your intercessory prayers. Please pray for me that I will be the type of pastor that Dr. Gleason describes in his article, which I will be posting in my blog part by part.

First, a pastor must...

Preach expository sermons from both the Old and New Testaments. The preacher’s foremost task is to preach the Gospel. Many voices in Christianity today tempt us to forget this. They encourage us to do what will attract the unsaved. Nevertheless, the pastor is primarily called to proclaim the riches of Christ through the preaching of the Word and the clear exposition of Scripture. In this manner, he both equips the saints and prepares them to present the true, pure Gospel to the lost. Expository preaching has three decided advantages for any pastor: First, it takes the congregation through a book of the Bible so that they are able to observe and understand the various covenantal themes contained in it. Second, this type of “series” preaching protects the congregation from the pastor’s “hobby horses.” Therefore, rather than preaching on a number of his favorite topics, he is bound by the text to preach and teach the variety of doctrines found in the Word of God. Moreover, in the history of preaching it has been this expository approach that has proven to be the most spiritually beneficial to God’s covenant communities. Third, this will solve the problem for the younger pastor of choosing a text every week. Being guided by the text and your exegesis, you know what you’re preaching on next week.

He Will Save His People from Their Sins!

"She will bear a son, and you shall call his name Jesus, for he will save his people from their sins."

-Matthew 1:21 (ESV)

These Things Ought Not to be So

This video is from Desiring God. It is entitled "James 3: A Story." Read the actual James 3 below. I am convicted.

Taming the Tongue
3:1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great things.How great a forest is set ablaze by such a small fire! 6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. 7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11 Does a spring pour forth from the same opening both fresh and salt water? 12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

Wisdom from Above
13 Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15 This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16 For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18 And a harvest of righteousness is sown in peace by those who make peace.

See Yourself a Sinner and You Will be Thankful!

Here is Thomas Watson's suggestion on how believers can exercise thankfulness (The Godly Man's Picture, p.138:

"Question: What shall we do to be thankful?

Answer I: If you wish to be thankful, get a heart deeply humbled with the sense of your own vileness. A broken heart is the best pipe to sound forth God's praise. He who studies his sins wonders that he has anything and that God should shine in such a dunghill: 'Who was before blasphemer, and a persecutor, but I obtained mercy' (I Tim. 1:13). How thankful Paul was! How he trumpeted forth free grace! A proud man will never be thankful. He looks on all his mercies as either of his own procuring or deserving. If he has an estate, this he has got by his wits and industry, not considering that scripture, 'Thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth' (Deut. 8:18). Pride stops the current of gratitude. O Christian, think of your unworthiness; see yourself the least of saints and the chief of sinners, and then you will be thankful.

Unity and Diversity in the Community of the Trinity

I recall years ago (B.M.="Before Marriage") when on occasions I would listen to Ravi Zecharias as I was getting ready to go to church. Well, I just recently began listening to him more regularly. The more I listen to him, the more I am (really) impressed by him. Honestly, I "envy" the man's intellectual capacity and he is quickly becoming one of my favorite modern-Christian figures. Thank God for His grace in gifting such men.

The video above is a very good apologetic for the sensibility of the doctrine of Trinity. In fact, it is one of the best I've come across in awhile.

Christ Longsuffering Satan's Evil for Greater Honor

Here is how John Piper answers the question, "Why does not God just wipe out Satan?"

"Why, then, does God not simply wipe Satan out? He has the right and power to do this. And Revelation 20:10 says he is going to do it some day. Why didn’t he cast him into the Lake of Fire the day after he rebelled? Why let him rampage through humanity for centuries?

The ultimate answer, as we saw last week, is that “all things were created through Christ and for Christ” (Colossians 1:16). The Son of God, Jesus Christ, will be more highly honored in the end because he defeats Satan through longsuffering, patience, humility, servanthood, suffering, and death, rather than through raw power. And the more highly honored the Son is, the greater the joy of those who love him."

Source: "The Fall of Satan and the Victory of Christ"

He Is the Head of the Body

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

-Colossians 1:15-20

George Gallup, Jr, in his article entitled, “Who is Jesus?,” based on a survey taken years and years ago writes that Americans viewed Jesus as one who loves humankind, is willing to forgive, kind, and compassionate.

They also viewed Him as someone with a strong personality, who was warm, brave, emotionally stable, without sin, and perfect.

Smaller margins of people thought that He was easy to understand, practical, physically attractive, physically strong, divine (rather than human), and accepting (rather than demanding).

Some would probably picture Him as a baby in a manger, a child living in a carpenter’s home, a healer and miracle worker, a fiery preacher, a masterful leader, and/or a holy man.

Today, some think of Him as their homeboy (have you ever seen the “Jesus Is My Homeboy” t-shirt?). Some sing of Him as if He is their boyfriend. Some perceive Him as if He is a Disney character who will fulfill all our wishes (only if we believe hard enough).

Some would affirm Him as the Second person of the Trinity, the Son of God, the New Adam, the Lamb of God, the Lion of Judah, the King of kings, the Lord of lords, the Savior God!

I can go on and on and on and on, but as you can tell there are various ways people recognize Jesus Christ.

Yet, there is one particular-additional way in which we must recognize Jesus Christ, which will affect how we preach, how we do missions, how we do praise, how we do ministry, even how we live and die. Namely, we must recognize the sovereign lordship of Jesus Christ.

1. JESUS Christ is the sovereign Lord of Creation (vv.15-17).

[15] He is the image of the invisible God, the firstborn of all creation. Before His incarnation, He was in the image of God. In His incarnation, He was in the image of God. After His resurrection, He was in the image of God. Currently in His throne, He is in the image of God. From everlasting to everlasting, He is in the image of God. He is in the image of the invisible God. He is the manifestation of the invisible God, for He is God. See Christ—See God! Know Christ—Know God! Follow Christ—Follow God!

And He is “the firstborn of all creation.” “Firstborn” not chronologically, but “Firstborn” in dignity, preeminence, rank. In other words, He is sovereign over all creation.

[16] For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. Christ who is God, Christ who is sovereign over all creation, is the very agent who created all creation.

All things material; all things spiritual; all that you see (i.e., visible); all that you cannot see (i.e., invisible); all the starry hosts; all the galaxies; all the angelic hosts; all the supernatural powers; the totality of existence; Christ not only is the agent who created them, but He is the goal of all creation. That is, for His glory and honor and praise He created them. So, all things exist for Him.

[17] And he is before all things, and in him all things hold together. Christ, who is God, having always existed and having created the universe, preserves and sustains his very universe.

As one scholar puts it, Christ is “the principle of cohesion” who makes the universe a cosmos instead of a chaos. That is why there is harmony and order and purpose and unity in the world. There is cosmos not chaos because Christ is the sovereign Lord of creation—over all creation.

2. Jesus Christ is the sovereign Lord of the church (vv.18-20).

[18] And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. Now, that sentence in the beginning of v.18, “And He is the head of the body, the church,” is what I wish to emphasize (what the rest of the passage [vv.18b-20] is simply saying is this: just as Christ is the origin of His universe, He is also the origin of His Church; just as Christ is the preserver and sustainer of His creation, He is the preserver and sustainer of His Church; just as Christ is the preeminent one among all His creation, He is the preeminent one among all who have been raised from the dead).

God’s Word refers to the church as a bride, a building, a family, a flock, a kingdom, and a vineyard. But in v.18 the apostle Paul refers to it as the body. The church is the body and the body is the church. And it is with Christ as its head.

In other words, just as Christ is the sovereign Lord over all His creation, Christ is the sovereign Lord over His body, the church. And we who by God’s saving grace have repented of our sins and embraced Christ as our Lord and Savior, for us He is our chief and our leader. For us He is our provider and our preserver and our sustainer. Hence, the church will be triumphant solely because of Christ the head. He is the sovereign Lord of the church and He will be faithful. The head will not disappoint!

Then what of us the body? He is our chief. He is our leader. He is our sovereign. So, what of us the body?

Here is my answer: The body must be a Christ-centered body! The church must be a Christ-centered church! Ultimately, it’s all about Christ. It’s all about the head.

Do you know what this means for everyday Christian life and ministry? It means that our preaching must be Christ-centered. It means that missions must be Christ-centered. It means that our praises must be Christ-centered. It means that even as we seek to love one another, we must love Christ even more. We must elevate Christ not men. We must please Christ not men. We must die for Christ (if need be).

We must rather have Jesus than silver or gold. We must rather be His than have riches untold. We must rather have Jesus than houses or lands. We must rather be led by His nail-pierced hand. We must rather have Jesus than men’s applause. We must rather be faithful to His dear cause. We must rather have Jesus than worldwide fame. We must rather be true to His holy name than to be the king of a vast domain or be held in sin’s dread sway. We must rather have Jesus than anything
this world affords today. It’s all about Christ!

It is about Christ—Christ who is the sovereign Lord of both the creation and the church. May we never lose sight of that!

“Give Thanks in All Circumstances”

12 We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves. 14 And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. 15 See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. 16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise prophecies, 21 but test everything; hold fast what is good. 22 Abstain from every form of evil.

-1 Thessalonians 5:18 (in context)

Let me tell you a story about Anne Steele, a young woman who faced a great trial in her life. She was a devout Christian, a woman who praised God both in times of joy and in times of sorrow.

She was engaged to be married to the love of her life and she was eagerly looking forward to her wedding day when she and her love will be united as one before their parents, family, friends, guests, and more importantly, before God.

Unfortunately, when her eagerly awaited wedding day had finally come, her love, the husband to be, the groom, was missing. After waiting for about an hour someone brought the news to her that no bride wants to hear, that no father of the bride would want his baby daughter to hear, that no friend of the bride would want her to hear, the news that her fiancé was found drowned.

She had eagerly waited for this day and the news was too much for her to bear. No wedding. No marriage. No husband. No future family. This was truly a tragedy.

Some who face similar hardship would curse God to His face. Some would abandon the faith. Some would give up on life. Not so with Anne Steele. Why? Because God kept her!

Later she penned a song with these words:

"Father, whate’er of earthly bliss Thy sovereign will denies,

Accepted at Thy throne of grace, let this petition rise:

Give me a calm, a thankful heart, from every murmur free!

The blessings of Thy grace impart, and make me live to Thee. 
"

Did you read that carefully?

"Father, whate’er of earthly bliss Thy sovereign will denies,
Accepted at Thy throne of grace, let this petition rise:
Give me a calm, a thankful heart, from every murmur free!

The blessings of Thy grace impart, and make me live to Thee."

But of these beautifully penned words that arose out of a mixture of genuine heartfelt sorrow and a deeply dependent heart on the one and only sovereign God, it is her words, “Give me a calm, a thankful heart,” that stands out this Thanksgiving season. Such are biblical words. Such is a God-glorifying request. Such is right!

When we read 1 Thessalonians 5:18 some may wonder, “Now, how in the world can I do that? How in the world can I possibly be thankful for so long and so consistently?” The answer is we can’t in and of our own!

But if we look to God as Anne Steele looked to God. If we see the importance of being thankful before God as Anne Steele saw the importance being thankful before God (even in her most unfortunate situation). If we (from our hearts) cry out to God, “Give me a thankful heart,” as Anne Steele (from her heart) cried out to God, “Give me a calm, a thankful heart,” I promise you this: The God who kept Anne Steele will prove Himself faithful and give us a thankful heart (if He can regenerate our souls and save us from our sins, can He not make us His thankful people? You bet He can!), thereby, enabling God’s children to give thanks in all circumstances!

Now, there are thousands of biblical reasons as to why we can give thanks to God in all circumstances. I wish to focus on just one. Here it is: We can give thanks in all circumstances because God keeps us saved.

Jn 10:22-29 reads: [22] At that time the Feast of Dedication took place at Jerusalem. It was winter, [23] and Jesus was walking in the temple, in the colonnade of Solomon. [24] So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” [25] Jesus answered them, “I told you, and you do not believe. The works that I do in my Father's name bear witness about me, [26] but you do not believe because you are not part of my flock. [27] My sheep hear my voice, and I know them, and they follow me. [28] I give them eternal life, and they will never perish, and no one will snatch them out of my hand. [29] My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. [30] I and the Father are one.”

“My sheep; My followers; My chosen ones; those who believe that I am the Christ; those who believe in My works; those who are part of My flock; their life is eternal; their life is imperishable; their life… let Me put it like this, ‘No one will snatch them out of my hand.’” This is essentially what Jesus is saying.

We might prone to wonder. We might prone to leave the God we love. But God takes us and seals us and safeguard us and protects us and preserves us.

Christ is not like a hired hand. He is no substitute keeper, protector, shepherd, etc. Just several verses earlier, Jesus states in Jn 10:12-13, “He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.”"

Again, Jesus is not like the hired hand. For us He came; for us He suffered; for us He fulfilled all righteousness; for us He died; for us He resurrected. If we are His (i.e., His servants) and He is ours (i.e., our Master), for all sinners who trust in Christ, there is absolute-eternal-you-can-bet-your-life security. In other words, He who saves sinners keeps those saved sinners saved. No one will snatch us out of His omnipotent (all-powerful) hands. And for this we can give thanks in all circumstances.

Now, think about that? Think about what that implies? If Jesus saves sinners and Jesus keeps those saved sinners saved, then what am I guaranteed? Glory!

We can get a glimpse of that glory, the glory promised to those will never be snatched out of Jesus’ hand in 1 Thess 4:13-18 and Rev 21:1-4. These are some of my favorite passages in the Holy Writ!

So, Jesus saves sinners; Jesus keeps saved sinners saved; Jesus comes back for saved sinners; Jesus glorifies saved sinners. Here then is my question, “How can we, as God’s children, not give thanks in all circumstances?”

The Best Bible Reading Plan EVER!

Here is, in my opinion, the best Bible reading plan ever devised. It is the "Never in January" reading plan by Noel Piper, Pastor John Piper's wife. Click Here for a Bible reading record that will work well this reading plan. Enjoy!

"A year ago I set out to read the whole Bible. That's nothing new; I've begun to read the whole Bible every other year for about 28 years-emphasis on 'begun.' But with all the best intentions, I was never able to finish my annual program of Scripture-reading-until this year. A few months ago, I closed my Bible with a feeling of immense satisfaction: I had finally read it through, all 66 books, all in a year.

This time I can truthfully say that I never dragged myself dutifully on to the next chapters. I loved it and it pulled me back day after day. What made this attempt different? I'm certain God's Spirit provided the inspiration, because I was the same stumbling Christian I have always been. But I did decide to take a more creative approach to my 'walk through the Word.'

I didn't begin in January. I simply let the Spirit push me into it 'any time now.' I began in July.

I started in Hosea and read to the end of the Old Testament. I knew what had become of my efforts before when I had started quite literally, 'in the beginning.' I also knew there were chunks of the minor prophets I had never laid eyes on. There's something intriguing about unknown territory.

I didn't try to read books in sequence. After Leviticus, I was ready for some adventure in Acts. I completed one book before I began another, except for the Psalms and Proverbs which I read in scattered chunks whenever I wanted to.

I felt free to skim repetitive sections (like genealogies and censuses). But I did skim carefully enough to catch any unusual information that might have been stuck in unexpectedly.

I didn't divide the Bible into 365 equal segments. Sufficient to the day was the amount I could make time for. I have discovered when using daily reading guides that nothing kills my incentive like falling a few days behind and feeling under pressure to 'catch up.'

I kept my Bible handy. I often dropped it in my purse if I thought I might have reading time while I was out. At home, the Bible belonged on the kitchen counter, opened to the right place. Many times it called me away from dishwashing and into my easy chair.

I often took along only the Bible as reading material. This has been true for times as short as a ten-minute wait in the doctor's office and as long as a week's vacation. A bookaholic needs no encouragement to pick up something, anything, to read. And when there's only one book at hand, the choice is clear. And who can resist it?

All of those helped, but here was the most important difference from other efforts to read through the Bible. This time, I became a hunter, and my blue highlighter was my weapon. The prey was God's attributes. I set out to underline everything the Bible says about God (didn't want to set my sights too narrow!). I made blue stripes through all the names of God, word pictures about him, what he likes and dislikes, how he reacts to faithfulness and to sin. I was on my third pen when I finished.

This 'hunt for God' was irresistible to me. It drew me like a magnet. And once I was inside the pages, it kept my mind moving-no more drowsing and waking up two chapters later.

My Bible's flyleaves are filled with lists. As I read, I found I didn't want to lose what I was finding out about God. I made lists of God's names (I found over 200 names, phrases and variations that referred to him), Jesus' names (about 140), and the Spirit's names (about 35). There is also a list of pictures used to describe God (shepherd, potter, eagle, farmer, husband, nursing mother . . . ). Another list is of references for passages so beautiful I knew I'd want to find them again.

I used my 'finds' to focus my thoughts on God. From my daily reading, I could choose a name or description of God and think of him in those terms all day. For instance, on a vacation afternoon when my four boys had been out of school one day too long, it helped to know God as a Rock who cannot be shaken. Or when we couldn't see our way clear toward a decision we had to make, we still knew that God is our Light and our Salvation.

This year? I recently picked up an inexpensive paperback Bible and a new pink marking pen. This year I think I'll hunt for God's presence—all the times and circumstances when he promises he will be with us, that he will not leave us."

Note: you do not have to skim through the geneologies and censuses if your consicence tells you to read them just as carefully as you would say other portions of Scripture. It is still the Word of God!

Credit: Desiring God

Carson on God Videos

Check out these three videos from The Gospel Coalition blog (Click Here). Dr. D.A. Carson answers the following three questions:

1. How do I know God exists?

2. How can God be loving and yet send people to hell?

3. How can God allow suffering and evil in the world?

May your faith be strengthened!

Be Strong and Courageous

Wow! My goodness! The video you see above is absolutely powerful. It's a sermon entitled "The Call to Courage" by Crawford Loritts from the 2008 Desiring God Conference for Pastors. It's over sixty minutes of pure passion and conviction and unction. There is never a dull moment and frankly, there are times when it's so convicting that you might be tempted to turn in off. If you are a pastor, I beg you to listen to it for the sake of being a better pastor. If you have a pastor, I beg you to listen to it to better understand the pressure he is under. Long? Yes! Worth the time? Oh Yes! Spiritually beneficial? Absolutely yes! You can't find the time? Yes you can! Listen to it while you're exercising. Listen to half today and the other half tomorrow. Sacrifice your favorite TV show or ESPN Sportscenter or internet browsing or a day's worth of Facebook time and just listen. It's that good! One of the best that I've heard all year! Super-highly recommended!

To download Click Here.

My Conscience is Captive to the Word of God!

In light of the Reformation Day (10.31.1517), here is a little something-something for my fellow Protestants:

"Unless I am convinced by Scripture and by plain reason and not by popes and councils who have so often contradicted themselves, my conscience is captive to the Word of God. To go against conscience is neither right nor safe. I cannot and I will not recant. Here I stand. I can do no other. God help me."

What boldness! Thank God for the Reformation!

He Freely Gave Me This Coat!

The doctrine of justification is increasingly attractive and pleasing whenever it is expressed. Here is what "Christian" says to "Formality" and "Hypocrisy" in Pilgrim's Progress, the latter two of which attempts to reach the Gate through a shortcut and the keeping of laws and ordinances:

"You'll not be saved by laws and ordinances since you didn't come in through the Door. And as for this coat on my back, it was given to me by the Ruler of the place where I'm going. And, as you say, it is for the purpose of covering my nakedness. Furthermore, I take it as a token of His kindness toward me; for I had on nothing but rags before. And besides, as I go, I comfort myself with the thought that when I come to the gate of the City, the Ruler of the City will easily recognize me since I have this coat on my back--a coat He freely gave me the day He stripped me of my rags" (John Bunyan, Pilgrim's Progress in Modern English, p.52).

An Eschatology Discussion from Desiring God

Recently, I finished listening to "An Evening of Eschatology" from John Piper's Desiring God Ministries. Being that the whole round-table discussion is over two-hours long, I had to listen to them in chucks. Three positions are represented by three able and respectable men: (1) Amillennialism by Sam Storms (Enjoying God Ministries); (2) Premillennialism by Jim Hamilton (Southern Seminary); (3) Postmillennialism by Doug Wilson (Christ Church). Piper was the moderator. Click Here to read his review on the whole discussion. Long? Yes! Very informative? Yes! Worth listening to (even in chucks)? Yes! Unlikely that a church layperson will hear this elsewhere? Yes! Important? Yes (eschatology is important)! Check it out!

God Won't Let You Jump Out!

Yes, take my heart oh Lord and seal it with a chain--with superglue! Great preaching! I absolutely love it!

William Perkins' LIfe & Ministry and Preaching Ministry Conclusion

Here is my conclusion to my series on William Perkins, both the "William Perkins Life & Ministry" series and the "William Perkins Preaching Ministry" series.

CONCLUSION

This short study on William Perkins’ sermon methodology calls attention to several noteworthy matters. His precondition to preaching reveals the concerns that he and the variegated movement known as Puritanism shared and ideas that the modern preacher needs to remember again and again: deep commitment to Scripture because it is the supremely authoritative word of God; constant emphasis on Christ as the center of Scripture that translates into soul-saving preaching; incessant reliance on the Holy Spirit for He is the power behind the sermon; and a passion for holiness outside of the pulpit for it is the mark of God’s spokesperson.

Perkins’ preparation for preaching also calls attention to ideas that the modern preacher must bear in mind over and over again: complete dependence upon the Holy Spirit’s guidance in interpretation; vigilant dedication to study the Scriptures; watchfully interpreting Scripture with consideration to and consistently with the entire biblical text; unremitting belief in the authenticity of Scripture despites its numerous difficulties; preparation of law and Gospel preaching to expose sin and provide its solution in Christ; commitment to consider all types of listeners to prepare most extensively and relevantly; commitment to discover and teach doctrine solely from Scripture; dedication to preach applicatory sermons, both mental and practical, to produce results; and a passion for holiness in the pulpit for it is the mark of God’s spokesperson.

Perkins’ sermon methodology is not without several problems, however. Both his precondition to and preparation for preaching revealed several disagreeable ideas: a narrow view that only believers who hunger for the word of God can be impacted by it; atypical division of the OT books that limits the teaching of doctrine from the foundational books of the Bible; extension of the analogia fidei to the Apostles’ Creed; lack of emphasis on exegesis despite his personal practice of it; and a possible limitation of analogies drawn from Scripture only. Yet, Perkins’ was thoroughly Scripture-centered and wanted nothing more than souls justified and sanctified though his biblical preaching. Unfortunately, Christendom will never appreciate Perkins and his contributions the way he was once appreciated, but it would surely do well to produce more preachers of such caliber.

Notes:

• Schaefer, 49.

Yes, They Are!

Who is the top NBA coach of the recent decade? This list from Yahoo! Sports gets it absolutely right (Click Here)! Here's an excerpt from the online piece about this coach:

"He's just the perfect coach for our times. He gets on with the stars and slumpers, he piles on the self-deprecating tone without making it seem like an act..."

Who is the top NBA player in the recent decade? This list from Yahoo! Sports again gets it absolutely right (Click Here). Here's an excerpt from the online piece about this player:

"... has led his team to four championships, three during the decade in question. He scores efficiently on either block, is a monster defender, rebounds like few others, draws huge amounts of attention when he has the ball offensively (something Kobe and KG, for all their gifts and for all the double-teams sent their way, just can't compare to), and he wins games."

Note: This player has three championship rings within the recent decade. In total, he has four.

Who is likely to come out on top of the NBA Western Conference and to the NBA Finals for the 2009-2010 season? Tim Legler is wise to select this team (Click Here).

Give respect where respect is due!

William Perkins' Preaching Ministry (Part 9)

Preparation 4: Practical Tips for Preaching

In addition to the methods of interpretation, discovering doctrinal implications and applications, William Perkins left behind a variety of practical tips for preachers to bear in mind concerning the pulpit ministry, both during preparation and in the actual preaching event. Some of the more notable ones are discussed below.

One of the practical tips Perkins endorses was the utilization of memory in the preaching event. By “memory” he does not simply mean rote memorization. He also does not advocate the use of artificial memory aids. He also does not support the practice of word for word memorization of sermon manuscripts due to its many disadvantages (e.g. enormous work, causes anxiety, thwarts Spirit-given flow, etc.). Rather, by “memory” he means preaching directly from the heart by imprinting Scripture into the mind, with the aid of a methodical way of thinking (e.g. proofs, applications, illustrations, and its order of exposition).

Perkins also permits the preparation of analogies (i.e. illustrations) for the preaching event. It is uncertain whether he means scriptural analogies or non-Scripture-based analogies. Evidence seems to point to the former since he cites 1 Cor 9:9 to argue that Paul used analogies often, although he did not explicitly forbid the use of the latter. He qualifies its usage with four warnings: (1) they ought to be used in moderation; (2) they ought to be relevant to the matter at hand; (3) they ought to be used briefly; (4) they ought to be used for practical instruction and not to prove a doctrinal point.

Perkins also adds six tips on holiness, but this time emphasizing more on its relation to the actual preaching event and not just as a precondition. Step one: the preacher must have a good conscience because without it his mouth will remain closed (Isa 56:10). Step two: the preacher must have an inward sense of the doctrines preached because without being spiritually ignited himself he cannot ignite his hearers. Step three: the preacher must fear God because without it he cannot preach with reverence for God. Step four: the preacher must love the people of God and this requires diligent petition to God. Step five: the preacher must be worthy of respect and know how to respect others. Step six: the preacher must exercise self-control because without it his reputation will be without authority and dignity. Additionally, Perkins articulates the preacher’s need to manifest the following graces in his life: (1) ability to teach the word of God, because it is essential to the ministry; (2) execution of authority, because it is by which the preacher represents and speaks on-behalf of God; (3) portrayal of passion, because in the preacher’s hunger for God’s glory he will aspire to partake in effecting the sovereign declaration of God’s predestination of men and women to salvation.

Perkins also believes that concealment of human wisdom in the preaching event is one of two indispensable practices for the pulpit ministry. He makes the following argument:

"Humane wisdome must be concealed, whether it be in the matter of the sermon, or in the letting forth of the words: because the preaching of the word is the testimony of God, and the profession of the knowledge of Christ, and not of human skill: and again, because the hearers ought not to ascribe their faith to the gifts of men, but to the power of Gods word."

Next, Perkins believes that a demonstration of the Spirit in the preaching event is the other indispensable practice for the pulpit ministry. He argues that “when as the Minister of the word doth in the times of preaching so behave himself that all, even ignorant persons and unbeleevers may judge, that it is not so much he that speaketh, as the Spirit of God in him and by him… This makes the ministery to bee lively and powerful.” This is why Perkins executes the following in his own preaching ministry and exhorted other to do likewise: a gracious speech, a relevant speech (i.e. according to the congregation’s comprehension level), avoidance of specialized vocabulary, avoidance of uncommon vocabulary, avoidance of Greek and Latin vocabulary and phrases, avoidance of crude statements, avoidance of immature statements and story-telling, moderate voice in exposition but impassionate in exhortation, and gravity about gestures (erect trunk but active arms, hands, eye and facial expressions). Perkins basically forbids all that he perceives would detract from the congregation’s comprehension of the sermon and the preacher from expressing the brilliance of God in the sermon.

Notes:

• Perkins, The Art of Prophesying, 69-70.
• Ibid., 52.
• Ibid., 74-75.
• Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 670.
• Ibid., 670.
• Perkins, The Art of Prophesying, 72-75.

TIps for Prayer and Things to Pray For

Greg Koukl from Stand to Reason (Click Here) has a simple yet helpful article on prayer entitled "10 Tips to Help Your Prayer Life" and "8 Things to Pray For." It seems as though through observation that prayer and evangelism are the two areas that many believers struggle to dedicate themselves to. Read it and be helped!

10 Tips to Help Your Prayer Life

If praying does not come effortlessly for you, try these tips for making your prayer life more focused and effective.

By: Gregory Koukl

For a few hardy prayer warriors, talking with God is as easy as breathing; it happens almost effortlessly. When you ask them how they do it, they simply shrug and reply, "I just pray." Unfortunately, that's about as helpful as John McEnroe saying "I just hit the ball," when asked for some tips on more effective tennis. It may be easy for him to "just hit the ball", but most of us hackers need a little more fundamental instruction to get the job done. With that in mind, we've included here some practical guidelines that might make your time with the Lord more fruitful. Not all of the suggestions will apply to your particular situation, but if you begin by incorporating a few of them, I'm confident your prayer life will improve.

1. Choose a specific place to pray away from distractions so you can concentrate. Ringing phones and crying children will sabotage your "quiet time" before it gets started.

2. Pray at the same time every day, if at all possible. Make it part of your regular routine and it will become habit. Write it into your schedule and then treat it just like a daily appointment.

3. Pray out loud. Many people can pray under their breath or in their minds for long periods and still maintain intensity, but for most of us it's a quick ticket to dreamland. When we pray out loud we have to form intelligent sentences. We have to concentrate more on what we're praying about.

4. Keep a note pad handy so you can jot down different things that come to mind while you're before the Lord. Sometimes you'll get great ideas totally unrelated to what you've been praying about. If you jot them down you can quickly get back to the topic at hand without being too distracted.

5. Make a list to keep track of your prayer needs. This can be done several ways. Prayer needs can be listed by category like "Church," "Family," or "Unsaved friends." Or they may be listed by the days of the week. Each day you pray for a different set of needs. You may want to include prayer everyday for a different area of society that has a tremendous influence on the direction of our nation. These seven categories include 1) the church and religion, 2) the family and the home, 3) the media, 4) government, 5) education, 6) business and commerce, and 7) the arts and entertainment.

6. Redeem time for praying out of unused corners of your schedule. Those who have to drive to work can use the time talking with the Lord instead of screaming at traffic (just don't close your eyes!). Busy homemakers can combine prayer with housework, especially if the task doesn't require a lot of concentration. Joggers, swimmers and cyclists can use their workout time for prayer. Sometimes my best times with the Lord have been chats during long, early morning walks or jogs along the beach.

7. Change the pace during your prayer time. Include praise, thanksgiving and singing as well as petition. Spend some of your time reflecting on the Scripture, meditating on it and digesting its meaning.

8. Keep a prayer journal. Here are two variations of this idea. The first is to keep track of what you prayed for and when you prayed for it. Leave a space to jot down the answer when it comes. This will help you to keep alert to God's answer so you can thank Him promptly. Sometimes prayer answers come in the back door and you don't want them to slip by you. The second variation is to write the entire prayer in your journal. Make it a personal letter to the Lord on a daily basis. Just write "Dear Lord" instead of "Dear Diary."

9. Pray with someone else. Though some prayers can only be said in solitude, there will be times when you'll want to join hearts with another person in prayer. If you commit to meet on a regular basis, the accountability can really help build consistency. Such prayer trysts can become powerful, life-changing events.

10. Pray one-sentence prayers. If the thought of laboring over a topic wears you out, pray short, sincere prayers instead. A sentence or two may be all that's needed to exhaust the topic for you for the time being. If so, just move on to the next item without feeling guilty for your brevity.

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8 Things to Pray For

In addition to following the suggestions above, here are a few more thoughts that will help. In the front of your prayer diary list three or four promises from the Scripture on prayer. Read them as an encouragement before you start. Start your prayer time with a hymn, focusing your heart and mind on the Lord. When you pray through your prayer list for the day, include the items on your daily schedule. Pray also about the things not on your schedule but still on your heart. Be sure your prayer time includes some of the specific things that God tells us in His Word to pray for. Below are a few examples:

1. Pray for the harvest.

"The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest." (Matt 9:37-38)

2. Pray for national and local leaders of government.

"I urge that entreaties and prayers, petitions and thanksgivings be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity." (1 Tim 2:1-2)

3. Pray that God will open doors for ministry of the Word.

"Praying at the same time for us as well, that God may open up to us a door for the word , so that we may speak forth the mystery of Christ..." (Col 4:3)

4. Pray for those who have mistreated you. Forgive them.

"Bless those who curse you, pray for those who mistreat you." (Lk 6:28)

"So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart." (Matt 18:35)

5. [Note: Koukl did not put anything down for #5]

"Pray that you may not enter into temptation." (Lk 22:40

6. Pray that you may do no evil.

"Now we pray to God that you do no wrong..." (2 Cor 13:7)

7. Pray that your love may abound toward all people.

"And this I pray, that your love may abound still more and more in real knowledge and all discernment..." (Phil 1:9)

8. Pray that your whole spirit, mind and body be preserved blameless.

"Now may the God or peace sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ." (1 Thess 5:23)

William Perkins' Preaching Ministry (Part 8)

Preparation 3: Method of Discovering Applications

As mentioned in the previous section, application is the second way that William Perkins believes Scripture is to be handled in a manner where it is enabled to edify the people of God. He defines application as “the skill by which the doctrine which has been properly drawn from Scripture is handled in ways which are appropriate to the circumstances of the place and time and to the people in the congregation."

For Perkins, the underlying principle in discovering such apposite applications is to clearly recognize whether the passage is a statement of the law or the gospel. This is because when Scripture is preached statements of the law applies one way while the gospel applies another way. The former exposes one’s irresolvable sin and inevitably quickens his rebellious nature. The latter provides the only solution for the damnable predicament. Furthermore, the gospel is the power of the Holy Spirit unto salvation. Thus, it contains the power to regenerate a sinner to both believe in the Gospel and to obey God’s written word. This is why Perkins’ aspiration in preaching the statements of law was to reveal the sinner’s “need for perfect inherent righteousness, of eternal life given through the works of the law, of the sins which are contrary to the law and of the curse that is due them.” Subsequently, he made sure to preach the Gospel that “speaks of Christ and his benefits” in hopes that the acquittal of the guilty will result. The following is a real-life example of Perkins’ use of the “law and Gospel” preaching:

"A young lusty fellow going up the Ladder discovered an extraordinary limpishnesse and dejection of spirit, and when he turned himself at the upper round to speak to the people, he looked with a rueful and heaven countenance, as if he had been half dead already: whereupon Master Perkins laboured to chear up his spirits, and finding him still in Agony, and distresse or mind, he said unto him, What man? what is the matter with thee? art thou afraid of death? Ah no (said the prisoner, shaking his head) but of a worser thing: Saith thou so? (said Master Perkins) come down again man, and thou shalt see what God’s grace will do to strengthen thee: Whereupon the prisoner coming down, Master Perkins took him by the hand, and made him kneel down with himself at the ladder foot, hand in hand, when that blessed man of God made such an effectual prayer in confession of sins, and aggravating thereof in all circumstances, with the horrible and eternal punishment due to the same by God’s justice, as made the poor prisoner burst out into abundance of tears, and Master Perkins finding that he had brought him low enough, even to Hell gates, he proceeded to the second part of his prayer, and therein to shew him the Lord Jesus (the Saviour of all penitnent, and believing sinners) stretching forth his blessed hand of mercy, and power to save him in that distressed estate, and to deliver him from all the powers of darkness, which he did so sweetly press with such Heavenly art, and powerful words of Grace upon the foul of the poor prisoner, as cheared him up attain to look beyond death, with the eyes of Faith, to see how the black lines of all his sins were crossed, and cancelled with the red lines of crucified Saviours precious blood, so graciously applying it to his wounded conscience, as made him break out into new showres of tears for joy of the inward consolation which he found, and gave such expression of it to the beholders, as made them lift up their hands, and praise God to see such a blessed change in him, who (the prayer being ended) rose from his knees cheerfully, and went up the Ladder again, so comforted, and took his death with such patience, and alacrity, as if he actually saw himself delivered from the Hell which he feared before, and heaven opened for the receiving of his soul, to the great rejoycing of the beholders."

Consequently, statements of law now have a valid practical application in the life of the regenerate. It is to be understood in light of Christ’s work, and no longer in legal terms. Put another way, the legal character of the law is abolished and the Christian character of the law is now activated. The Christian character of the law still cannot lead to salvation, though such is unneeded, but it utilizes the statements of the law to show the regenerate God’s guide to gospel living. Hence, the preacher now preaches the statements of the law as applicable truths to the new convert in the congregation. This applicable use of the law is very analogous to John Calvin’s “third and principles use of the law,” which he considers to be the “more proper purpose of the law."

After making the distinction between statements of the law and the Gospel, Perkins categorizes his hearers into six types of individual listeners and one general congregation. He then diagnoses each type’s spiritual condition and supplies practical means to make suitable applications for each one. Table 5 lays out this unique method.

Table 5. William Perkins’ Category of Hearers
(Divided into Type of Listener with Accompanying Diagnosis)

Listener Type 1 & Diagnosis:
Unbeliever & Ignorant and Not Teachable

Listener Type 2 & Diagnosis:
Teachable Only & Ignorant

Listener Type 3 & Diagnosis:
Knowledgeable Only & Never Humbled

Listener Type 4 & Diagnosis:
Humbled & Genuine or Superficial?

Listener Type 5 & Diagnosis:
Believer & Righteousness and Holy in God’s Sight

Listener Type 6 & Diagnosis:
Fallen (from faith or in lifestyle) & Fallen faith indicates an erroneous understanding of the Gospel or Christ; Fallen lifestyle indicates an erroneous understanding of fundamental or secondary doctrines

Listener Type 7 & Diagnosis:
Church with Believers and Unbelievers & Typical Condition of Churches

Space does not permit a thorough examination of how Perkins went about making appropriate applications for each type but Schaefer’s summary is adequate:

"The preachers of the Word as prophet, as one who brings forth God’s Word to bear on the present life situations of a multivariate congregation, must be thunderer and therapist, confronter and comforter, exhorter and encourager. People have different needs and so different ways of bringing home law and gospel must be applied. The hardhearted must be threatened with the law. The humbled unbeliever must hear the tenderness of the gospel. The believer living in assurance of faith must be reminded of the gospel that saved and be exhorted to continual fruitfulness. Those professors of the gospel who have no peace because they have “fallen back” must have their temptations or struggle diagnosed and be called to repent, but also given the assurance that “sin does not abolish grace” and that in this “fallen and sinful world all of God’s works are done by means which are contrary to him” (i.e. “all things work together for those who love God, who are called according to his purpose” [Rom 8:28])."

This goes to show that Perkins’ unsophisticated preaching of all law and all Gospel was not exercised for the sake of its simplicity but its extensive applicability.

Lastly, Perkins also categorizes the applications themselves into two types: the mental and the practical. Here he follows the 2 Tim 3:16 model and argues that “doctrine” and “reproof” are mental applications, while “correction” and “instruction” are practical applications. Doctrine is to be used for the purpose of informing the mind in order that it may judge correctly about what is to be believed. Reproof is to be used for the purpose of recovering the mind from any erroneous beliefs. Correction is the application of learned doctrine for the purpose of achieving godly transformation (e.g., admonition). Instruction is the application of learned doctrine for the purpose of living godly lives within the family, the state, and the church (e.g., encouragement and exhortation). All four types of applications can be made from each and every sentence of the Bible. So, according to Perkins’ methodology, the entire sermon is an application.

Notes:

• Perkins, The Art of Prophesying, 54.
• The words “statements of the law,” “the law,” or “law,” as used in this section is not limited to the Ten Commandments or the OT. Rather, it involves the entire biblical text in which a given sentence, verse, or passage can be taught as “law” to the unbeliever in the congregation for his utter inability to obey it. For an example, Jesus’ teaching on adultery in Matt 5:27-30 is not seen as law to the believer, but to the unbeliever it is law because of his inability to apply in obedience to God.
• Ibid., 54.
• Ibid., 55.
• Clark, 416-417.
• Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 664.
• Schaefer, 47.
• John Calvin, Institutes 2.7.12,ed. by John T. McNeill, trans. by Ford Lewis Battles, in 2 vols. [vol. XX] (Philadelphia: The Westminster Press, 1960), 360.
• Perkins, The Art of Prophesying, 56-63.
• Schaefer, 48.
• Perkins warned preachers that “all the doctrines bee not propounded to the people, but those only, which may bee fitly applied to our times and to the present condition of the Church. And they must not only be choice ones, but also few, lest the hearers bee overcharged with their multitude” (The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 669).
• Perkins, The Art of Prophesying, 64-65.
  

William Perkins' Preaching Ministry (Part 7)

Preparation 2: Method of Discovering Doctrinal Implications

William Perkins interprets the words “rightly dividing” of 2 Tim 2:15 to mean that that the word of God is to be handled in such a manner that it is enabled to edify the people of God. He identifies that there are just two ways to do this: (1) through resolution and (2) through application.

Perkins defines “resolution” as “the unfolding of the passage into its various doctrines, like the untwisting and loosening of a weaver’s web.” Within resolution there is what he calls “notation” and “collection.” The former, “notation,” is a doctrine explicitly expressed in the passage and thus easily discernable. Perkins views that Acts 2:24-27 and Rom 3:9-11 are examples of this type. The latter, “collection,” is a doctrine inexplicitly expressed in the passage but still discernable from the text. He advises that the “collection” method should be undertaken by discovering what is implied in the text. Table 4 shows few examples of the “collection” method provided by Perkins.

Table 4. Examples of William Perkins’ “Collection” Method

Example #1

What The Text Says (1 Cor 9:9): As it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing."

Implications Collected From The Text (1 Cor 9:4): Do we not have a right to eat and drink?

Example #2

What The Text Says (Gal 3:11): “The righteous man shall live by faith."

Implications Collected From The Text (Gal 3:11): Now that no one is justified by the Law before God is evident

This method reveals Perkins’ endeavor to discover doctrinal implications exclusively from the true and accurate meaning of the text. Otherwise, in Perkins own words, “we shall draw any doctrine from any place."

Perkins also argues from Acts 18:24 and 28 that doctrine accurately drawn out from the Bible is sufficient in and of itself. In other words, doctrine that is rooted in Scripture automatically carries its own authority, and therefore, the people of God ought to believe it on that basis alone. Henceforth, the preacher discovering biblical doctrines must not rely on the testimonies of the Fathers or the philosophers. They also do not need to find but a few scriptural proofs for doctrines they have discovered from Scripture, and sometimes none is necessary since the discovered doctrines are already scripturally based. Lastly, the preacher should not be criticized for teaching doctrine in such a manner (see 1 Cor 14:32, 37). Perkins’ method of discovering and preaching doctrinal implications solely from the Bible is commendable.

Notes:

• Perkins, The Art of Prophesying, 48.
• Ibid., 48.
• The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 662.
• Perkins, The Art of Prophesying, 49.
• Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 663.
• Ibid., 665.

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William Perkins' Preaching Ministry (Part 6)

Whereas parts 3-5 focused on William Perkins Precondition to preaching sermons, the series will now focus on his Preparation for preaching sermons.

William Perkins’ Preparation for Preaching Sermons

Preparation 1: Method of Interpreting Scripture

William Perkins believes that in the exercise of interpreting the Bible, the duty of the interpreter is to exegete its single and natural sense, that is, the literal intent, which is the only legitimate sense of the Bible. However, his primary suggestions for interpreting Scripture are not methods to discover that single sense. Rather, his principal emphasis is on the human interpreter’s need to subordinate himself to the chief interpreter, that is, the Holy Spirit. His reasoning is simple: “The one who makes the law is the best and the highest interpreter of it."

Perkins’ other primary suggestion for interpreting Scripture is an emphasis on custom, a custom of vigilant private study (see Dan 9:2; 1 Tim 4:13; 1 Pet 1:10). He advises a five-stage strategy that must be applied in the preacher’s study. First, he is to fixate in his mind the sum and substance of biblical doctrine. Second, he is to read the Bible employing the grammatical, rhetorical and logical analysis, with other ancillary studies. He recommends that the preacher first read the epistle of Romans and the Gospel of John for they are keys that help one to comprehend the entire NT. Afterwards, Psalms and the doctrinal books of the OT are to be read, followed by Isaiah and the prophetic books, and finally Genesis and the historical books. Third, he is to consult ancient Christian writers from the past in order to combat both modern and revived heresies. Fourth, he is to jot down anything worthwhile noting for possible use in the future. Fifth, and most importantly, he is to earnestly pray to God for enablement in order to grasp the scriptures (Ps 119:18; Rev 3:18).

As far as interpretation methods are concerned, Perkins first advocates the use of the analogia fidei, that is, the clearer parts of Scripture the interpreter ought to turn to when he comes across a problematic verse or passage. Peculiar to his own approach, he includes the Apostles’ Creed as part of the analogy. Schaefer explains why Perkins may have adopted this practice:

"While such a use of tradition within a sola Scriptura framework might seem odd at first to a modern evangelical, it actually fits the standard sixteenth-century way of explaining the final normativeness of Scripture. To the sixteenth-century Reformed mind, the interpreter never stands alone but rather embraces a Trinitarian and redemptive reading as the matrix in which sound understanding arises. Such reflection in no way denudes the final authority of Scripture in matters of faith and practice, they claimed, because all such creedal expressions and teachings of humans finally must come under the searchlight of Scripture as final and only infallible authority. Human teaching derives authority only secondarily as both the individual exegete and the church catholic hold to the sure testimony of Scripture with humble and prayerful commitment."

So, for Perkins, analogia fidei is not necessarily limited to Scripture alone but all teachings accurately derived from Scripture.

Perkins also advocates the use of what he calls the “comparison with other passages” method. This interpretive method is simply an exercise of comparing different passages with one another in order that their meanings may become clearer. For example, Perkins uses Acts 9:22 to argue that Saul utilizes this method by “proving (i.e. by comparing one thing with another) that this Jesus is the Christ.” He advises that this method be applied either by comparing a statement in a context with another context where it emerges, whether the statement is altered or not (see table 2) or by comparing a context with another context, whether they are similar or dissimilar (see table 3). Tables 2 and 3 provide examples gathered from Perkins’ The Art of Prophesying.

Table 2. William Perkins’ “Comparison with Other Passages” Interpretive Method 1: When Comparing a Statement in a Context with the Same Statement in Another Context

Scenario & Example #1
Comparing a statement in one context with another context where it emerges unaltered (e.g., Isa 6:10 with Matt 13:14; Mk 4;12; Lk 8:10; Jn 12:40; Acts 28:27; Rom 11:8)

Scenario & Example #2
1. For exposition: Gen 13:15 and Gal 3:1

2. To clarify: Mic 5:2 and Matt 2:6

3. To limit to original sense: Gen 2:24 and Matt 19:5

4. For application/type and fulfillment: Jon 1:17 and Matt 12:40
5. For brevity: Zech 9:9 with Matt 2:15 (for brevity)

Table 3. William Perkins’ “Comparison with Other Passages” Interpretive Method 2: When Comparing a Context with Another Context, Whether Similar or Dissimilar
(Note that the similar ones agree either in phraseology or sense)

Scenario & Example #1

Comparing a context with another context with similar phraesology (Greek and Hebrew concordances are helpful here) (Gen 28:12 and Jn 1:51)

Scenario & Example #2

Comparing a context with another context with similar sense (similar meaning with the comparison of a general principle and an illustration of that principle) (Pro 28:13 and Ps 32:3-4)

Scenario & Example #3

Comparing a context with another context with dissimilar phraeseology or sense (no agreement in meaning) (Zech 11:13 and Matt 27:9; Rom 3:28 and Jas 2:24)

Another interpretive method Perkins advocates is what he calls “the circumstances of the particular passage” method. The purpose of this method is to clarify the passage before getting deeper into the passage. This is accomplished by asking basic questions: Who is writing? Who is speaking? Who is receiving? Who is listening? What occasion is this? What time is it? Where is it? What happened before? What happens after? etc. This is an elementary yet an essential interpretive principle and it is tantamount to what is known today as the process of observation in hermeneutics.

Perkins also deals with the interpreter’s need to discern the nature of a given passage. He explains that while there are analogical and plain passages that are consistent with the analogia fidei and with the scriptures, there are those that are not so easily identifiable. He calls these the “cryptical and hidden” or “difficult and dark” passages. For such he suggests that if the natural interpretation of a phrase disagree with the analogia fidei or the perspicuous parts of Scripture, it is obviously incorrect and the correct interpretation still needs to be sought. Schaefer implies that such was not problematic for Perkins since Reformed theologians understood that “perspicuity never meant that all places plainly expressed their meaning but rather that the basic teachings on God and redemption could be grasped clearly.”

Perkins also provides numerous linguistic helps to aid the preacher in his Bible interpretation, but they do not need to be mentioned here. All in all, he gave the primary of place to the guiding work of the Holy Spirit and the necessity of private study for achieving proper Scripture interpretation. He advocates the analogia fidei, the “compare with other passages,” and the “the circumstances of the particular passage” interpretive methods. He also acknowledges that God’s Word is both apparent and yet enigmatic, but did not question its authenticity whatsoever. This is his method of interpretation, simple on paper yet arduous when applied.

Notes:

• Perkins, The Art of Prophesying, 26.
• Ibid., 23-25.
• Schaefer, 45.
• Ibid., 45.
• Perkins, The Art of Prophesying, 27.
• Ibid., 27-29.
• Ibid., 27.
• The Workers of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 654.
• Schaefer, 46.
• Ibid., 46.