Biblical Eldership

Biblically, the focal point of all church leadership is the elder. An elder is one of a plurality of biblically qualified men who jointly shepherd and oversee a local body of believers. The word translated “elder” is used nearly twenty times in Acts and the epistles in reference to this unique group of leaders who have responsibility for overseeing the people of God.

The Office of Elder
As numerous passages in the New Testament indicate, the words “elder” (pesbuteros), “overseer” (episkopos), and “pastor” (poimen) all refer to the same office. In other words, overseers and pastors are not distinct from elders; the terms are simply different ways of identifying the same people. The qualifications for an overseer (episkopos) in 1 Timothy 3:1-7, and those for an elder (presbuteros) in Titus 1:6-9 are unmistakably parallel. In fact, in Titus 1, Paul uses both terms to refer to the same man (presbuteros in v. 5 and episkopos in v. 7). All three terms are used interchangeably in Acts 20. In verse 17, Paul assembles all the elders (presbuteros) of the church of Ephesus to give them his farewell message. In verse 28 he says, “Be on guard for your selves and for all the flock, among which the Holy Spirit has made you overseers (episkopos), to shepherd (poimaino) the church of God.” 1 Peter 5:1-2 brings all three terms together as well. Peter writes, “Therefore, I exhort the elders (presbuteros) among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd (poimaino) the flock of God among you, exercising oversight (episkopeo) not under compulsion, but voluntarily, according to the will of God.” The different terms, then, indicate various features of ministry, not varying levels of authority or separate offices, as some churches espouse.

A Plurality of Elders
The consistent pattern throughout the New Testament is that each local body of believers is shepherded by a plurality of God-ordained elders. Simply stated, this is the only pattern for church leadership given in the New Testament. Nowhere in Scripture does one find a local assembly ruled by majority opinion or by a single pastor.

The Apostle Paul left Titus in Crete and instructed him to “appoint elders in every city” (Titus 1:5). James instructed his readers to “call for the elders of the church” to pray for those who are sick (James 5:14). When Paul and Barnabas were in Derbe, Lystra, Iconium, and Antioch, they “appointed elders for them in every church” (Acts 14:23). In Paul’s first epistle to Timothy, the apostle referred to “the elders who rule well” at the church at Ephesus (1 Timothy 5:17; see also Acts 20:17, where Paul addresses “the elders of the church” at Ephesus). The book of Acts indicates that there were “elders” at the church in Jerusalem (Acts 11:30; 15:2, 4; 21:18).

Again and again, reference is made to a plurality of elders in each of the various churches. In fact, every place in the New Testament where the term presbuteros (“elder”) is used it is plural, except where the apostle John uses it of himself in 2 and 3 John and where Peter uses it of himself in 1 Peter 5:1. Nowhere in the New Testament is there a reference to a one-pastor congregation. It may be that each elder in the city had an individual group in which he had specific oversight. But the church was seen as one church, and decisions were made by a collective process and in reference to the whole, not the individual parts.

…the biblical norm for church leadership is a plurality of God-ordained elders, and only by following this biblical pattern will the church maximize its fruitfulness to the glory of God.

In other passages, reference is made to a plurality of elders even though the word presbuteros itself is not used. In the opening greeting of his epistle to the Philippians, Paul refers to the “overseers (plural of episkopos) and deacons” at the church of Philippi (Philippians 1:2). In Acts 20:28, Paul warned the elders of the church of Ephesus, “Be on guard for yourselves and for all the flock, among which God has made you overseers (plural of episkopos)” (Acts 20:28). The writer of Hebrews called his readers to obey and submit to the “leaders” who kept watch over their souls (Hebrews 13:17). Paul exhorted his Thessalonian readers to “appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction” (1 Thessalonians 5:12) – a clear reference to the overseers in the Thessalonian assembly.

Much can be said for the benefits of leadership made up of a plurality of godly men. Their combined counsel and wisdom helps assure that decisions are not self-willed or self-serving to a single individual (cf. Proverbs 11:14). If there is division among the elders in making decisions, all the elders should study, pray and seek the will of God together until consensus is achieved. In this way, the unity and harmony that the Lord desires for the church will begin with those individuals he has appointed to shepherd His flock.

The Qualifications of Elders
The character and effectiveness of any church is directly related to the quality of its leadership. That’s why Scripture stresses the importance of qualified church leadership and delineates specific standards for evaluating those who would serve in that sacred position.

The qualifications for elders are found in 1 Timothy 3:2-7 and Titus 1:6-8. According to these passages, and elder must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine, not pugnacious, gentle, uncontentious, free from the love of money, not fond of sordid gain, a good manager of his household, one who has his children under control with dignity, not a new convert, one who has a good reputation outside the church, self-controlled, sensible, able to exhort in sound doctrine and to refute those who contradict, above reproach as God’s steward, not self-willed, not quick-tempered, loving what is good, just, and devout.

The single, overarching qualification of which the rest are supportive is that he is to be “above reproach.” That is, he must be a leader who cannot be accused of anything sinful because he has a sustained reputation for blamelessness. An elder is to be above reproach in his marital life, his social life, his business life, and his spiritual life. In this way, he is to be a model of godliness so he can legitimately call the congregation to follow his example (Philippians 3:17). All the other qualifications, except perhaps teaching and management skills, only amplify that idea.

In addition, the office of elder is limited to men. 1 Timothy 2:11-12 says, “Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.” In the church, women are to be under the authority of elders, excluded from teaching men or holding positions of authority over them.

The Functions of Elders
As the apostolic era came to a close, the office of elder emerged as the highest level of local church leadership. Thus, it carried a great amount of responsibility. There was no higher court of appeal and no greater resource to know the mind and heart of God with regard to issues in the church.

The primary responsibility of an elder is to serve as a manager and caretaker of the church (1 Timothy 3:5). That involves a number of specific duties. As spiritual overseers of the flock, elders are to determine church policy (Acts 15:22); oversee the church (Acts 20:28); ordain others (1 Timothy 4:4); rule, teach, and preach (1 Timothy 5:17; cf. 1 Thessalonians 5:12; 1 Timothy 3:2); exhort and refute (Titus 1:9); and act as shepherds, setting an example for all (1 Peter 5:1-3). Those responsibilities put elders at the core of the New Testament church’s work.

Because of its heritage of democratic values and its long history of congregational church government, modern American evangelicalism often views the concept of elder rule with suspicion. The clear teaching of Scripture, however, demonstrates that the biblical norm for church leadership is a plurality of God-ordained elders, and only by following this biblical pattern will the church maximize its fruitfulness to the glory of God.

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Adapted in part from the “Distinctives” series published by Grace Community Church, 13248 Roscoe Blvd, Sun Valley, California 91352.

Church Discipline

On occasion a Christian will wander away from the fellowship of other believers and find himself ensnared by sin through ignorance or willful disobedience. It then becomes necessary for the church, and particularly its shepherds, to actively seek the repentance and restoration of that Christian. As shepherds of the flock, the elders love the sheep and are also held accountable by God for their spiritual welfare, including that of the wandering sheep. As in Jesus’ parable in Luke 15:3-8, it is a time of joy, both in heaven and within the church, when the wandering Christian truly repents.

One means by which the church seeks to lovingly restore wandering believers is the process of church discipline. In Matthew 18, the Lord explains to His disciples how to respond when a fellow believer sins. The principles He sets forth must guide the body of Christ as she seeks to implement discpline in the church today.

The Purpose of Discipline
The purpose of church discipline is the spiritual restoration of fallen members and the consequent strengthening of the church and glorying of the Lord. When a sinning believer is rebuked and he turns from his sin and is forgiven, he is won back to fellowship with the body and with its head, Jesus Christ.

The goal of church discipline, then, is not to throw people out of the church or to feed the self-righteous pride of those who administer the discipline. It is not to embarrass people or to exercise authority and power in some unbiblical manner. The purpose is to restore a sinning believer to holiness and bring him back into a pure relationship within the assembly.

In Matthew 18:15, Jesus says, “And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.” The Greek word translated “won” was originally used of accumulating wealth in the sense of monetary commodities. Here it refers to the gaining back of something of value that is lost, namely, an erring brother. When a brother or sister strays, a valuable treasure is lost, and the church should not be content until he or she is restored. The body of Christ is in the business of recovery (Galatians 6:1), and such is the purpose of church discipline.

The process of Discipline
In Matthew 18:15-17, Jesus sets forth the four-step process of church discipline: (1) tell him his sin alone; (2) take some witnesses; (3) tell the church; and (4) treat him as an outsider.

Step One (Matthew 18:15). The process of church discipline begins on an individual level. Jesus said, “And if your brother sins, go and reprove him in private” (v. 15a). Here, an individual believer is to go to a sinning brother privately and confront him in a spirit of humility and gentleness. This confrontation involves clearly exposing his sin so that he is aware of it and calling him to repentance. If the sinning brother repents in response to the private confrontation, that brother is forgiven and restored (v. 15b).

Step Two (Matthew 18:16). If the sinning brother refuses to listen to the one who has rebuked him privately, the next step in the discipline process is to take one or two more believers along to confront him again (v. 16a). The purpose of taking other believers is so that “by the mouth of two or three witnesses every fact may be confirmed” (v. 16b). In other words, the witnesses are present not only to confirm that the sin was committed but, in addition, to confirm that the sinning brother was properly rebuked and that he has or has not repented.

The purpose of church discipline is the spiritual restoration of fallen members and the consequent strengthening of the church and glorifying of the Lord.

The presence of additional witnesses is as much a protection for the one being approached as it is for the one approaching. After all, a biased person could erroneously say, “Well, I tried to confront him, but he’s impenitent.” It would be presumptuous to think that one person could make that ultimate determination, especially if he was the one who had been sinned against. The witnesses need to confirm whether there is a heart of repentance or one of indifference or rejection. Such a report provides the basis for further action because the situation has been verified beyond the report of one individual.

At this point, it should be hoped that the one or two who are brought along to confront the sinner will not have to become public witnesses against him before the rest of the church. Ideally, their added rebuke will be sufficient to induce a change of heart in the offending brother that the initial rebuke did not cause. If this change of heart does occur, that brother is forgiven and restored, and the matter is dropped.

Step Three (Matthew 18:17a). If the sinning brother refuses to listen and respond to the confrontation of the witnesses after a period of time, those witnesses are then to tell it to the church (v. 17a). This is most appropriately done by bring the matter to the attention of the elders, who in turn oversee its communication to the assembly as a whole.

How long should the witnesses continue to call the person to repentance before telling the church? The elders at Grace Community Church avoid carrying out the third or fourth stage of church discipline until they are absolutely certain that the erring believer has truly sinned, or is continuing to sin, and that he has refused to repent when appropriately confronted. There is also a need for the elders to discern whether, in specific cases, there has been adequate “fruits of genuine repentance” exhibited. That being absent, the elders will routinely send a letter warning that the third (or fourth) step of discipline will be taken if they have not received word of repentance by a specific date. When this date has passed, the person’s sin and refusal to repent are made known publicly during a Communion service.

It is the custom at Grace Community Church, upon enacting this third step, to clearly indicate to the congregation that they are to pursue the person aggressively and plead with him to repent, adding to their pursuit the godly encouragement that one who is struggling with sin needs. We extend, as a body, the compassion and concern of our Lord to the offending believer. That crucial and potent procedure often draws the sinner to repentance and obedience. If repentance does take place, the sinning believer is forgiven and restored.

Step Four (Matthew 18:17b). The fourth and final step in the process of church discipline is ostracism. If a sinning believer refuses to listen even to the church, he is to be ostracized from the fellowship. Jesus said, “let him be to you as a Gentile and a tax-gatherer” (v. 17b). The term “Gentile” was primarily used of non-Jews who held to their traditional paganism and had no part in the covenant, worship, or social life of the Jews. On the other hand, a “tax-gatherer” was an outcast from the Jews by choice, having become a traitor to his own people. Jesus’ use of these terms doesn’t mean that the church is to treat these people badly. It simply means that when a professing believer refuses to repent, the church is to treat him as if he were outside of the fellowship. They are not to let him associate and participate in the blessings and benefits of the Christian assembly.

When a man in the Corinthian church refused to forsake an incestuous relationship with his stepmother, the apostle Paul commanded that the man be removed from their midst (1 Corinthians 5:13). The believers there were not even to share a meal with him (1 Corinthians 5:11), for dining with someone was symbolic of a hospitable and cordial friendship. The one who is persistently unrepentant is to be totally ostracized from the fellowship of the church and treated like an outcast, not a brother.

As far as the welfare of the church is concerned, the purpose of putting the brother out is to protect the purity of the fellowship (1 Corinthians 5:6), to warn the assembly of the seriousness of sin (1 Timothy 5:20), and to give a testimony of righteousness to a watching world. But as far as the welfare of the brother himself is concerned, the purpose of the ostracism is not to punish but to awaken, and it must therefore be done in humble love and never in a spirit of self-righteous superiority (2 Thessalonians 3:15).

When a church has done everything it can to bring a sinning member back to purity of life but is unsuccessful, that individual is to be left to his sin and his shame. If he is truly a Christian, God will not cast him away, but He may allow him to sink still deeper before he becomes desperate enough to turn from his sin.

The command not to have fellowship or even social contact with the unrepentant brother does not exclude all contact. When there is an opportunity to admonish him and try to call him back, the opportunity should be taken. In fact, such opportunities should be sought. But the contact should be for the purpose of admonishment and restoration and no other. Casual, friendly contact with an unrepentant believer completely undermines God’s plan and process for restoration and is a sign of an unloving heart.

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Adapted in part John MacArthur, The MacArthur New Testament Commentary: Matthew 16-23 (Chicago Moody Press, 1988); John MacArthur, The Master’s Plan for the Church (Chicago: Moody Press, 1991); and Stuart Scott and George Crawford, “Restoring the Wandering Sheep,” (unpublished paper). And from the “Distinctives” series published by Grace Community Church, 13248 Roscoe Blvd, Sun Valley, California 91352.

The Sovereignty of God in Salvation

No doctrine is more despised by the natural mind than the truth that God is absolutely sovereign. Human pride loathes the suggestion that God orders everything, controls everything, and rules over everything. The carnal mind, burning with enmity against God, abhors the biblical teaching that nothing comes to pass except according to His eternal decrees. Most of all, flesh hates the notion that salvation is entirely God’s work. If God chose who would be saved, and if His choice was settled before the foundation of the world, then believers deserve no credit for any aspect of their salvation.

But that is, after all, precisely what Scripture teaches. Even faith is God’s gracious gift to His elect. Jesus said, “No one can come to Me, unless it has been granted him from the Father” (John 6:65). “Nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him” (Matt. 11:27). Therefore no one who is saved has anything to boast about (Eph. 2:8-9). “Salvation is from the Lord” (Jonah 2:9).
The doctrine of divine election is explicitly taught throughout Scripture. For example, in the New Testament epistles alone, we learn that all believers are “chosen of God” (Titus 1:1). We were “predestined according to His purpose who works all things after the counsel of His will” (Eph. 1:11). “He chose us in Him before the foundation of the world. … He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:4-5). We “are called according to His purpose. For whom He foreknew, He also predestined to become conformed to the image of His Son … and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified” (Rom. 8:28-30).

When Peter wrote that we are “chosen according to the foreknowledge of God the Father” (1 Peter 1:1-2), he was not using the word “foreknowledge” to mean that God was aware beforehand who would believe and therefore chose them because of their foreseen faith. Rather, Peter meant that God determined before time to know and love and save them; and He chose them without regard to anything good or bad they might do. Scripture teaches that God’s sovereign choice is made “according to the kind intention of His will” and “according to His purpose who works all things after the counsel of His will” - - that is, not for any reason external to Himself. Certainly He did not choose certain sinners to be saved because of something praiseworthy in them, or because He foresaw that they would choose Him. He chose them solely because it pleased Him to do so. God declares “the end from the beginning … saying, ‘My purpose will be established, and I will accomplish all My good pleasure’” (Isa. 46:10). He is not subject to others’ decisions. His purposes for choosing some and rejecting others are hidden in the secret counsels of His own will.

Moreover, everything that exists in the universe exists because God allowed it, decreed it, and called it into existence. “Our God is in the heavens; He does whatever He pleases” (Ps. 115:3). “Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deeps” (Ps. 135:6). He “works all things after the counsel of His will” (Eph. 1:11). “From Him and through Him and to Him are all things” (Rom. 11:36). “For us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:6).

Scripture affirms both divine sovereignty and human responsibility. We must accept both sides of the truth, though we may not understand how they correspond to one another.

What about sin? God is not the author of sin, but he certainly allowed it; it is integral to His eternal decree. God has a purpose for allowing it. He cannot be blamed for evil or tainted by its existence (1 Sam 2:2: “There is no one holy like the Lord.”). But He certainly wasn’t caught off-guard or standing helpless to stop it when sin entered the universe. We do not know His purpose for allowing sin. Clearly, in the general sense, He allowed sin in order to display His glory - - attributes that would not be revealed apart from evil - - mercy, grace, compassion, forgiveness, and salvation. And God sometimes uses evil to accomplish good (Gen. 45:7-8; 50:20; Rom. 8:28). How can these things be? Scripture does not answer all the questions, but it does teach that God is utterly sovereign, perfectly holy, and absolutely just.

Admittedly, these truths are hard for the human mind to embrace, but Scripture is unequivocal. God controls all things, right down to choosing who will be saved. Paul states the doctrine in inescapable terms in the ninth chapter of Romans, by showing that God chose Jacob and rejected his twin brother Esau “though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls” (v.11). A few verses later, Paul adds this: “He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (vv.15-16).

Paul anticipated the argument against divine sovereignty: “You will say to me then, ‘Why does He still find fault? For who resists His will’” (v.19). In other words, doesn’t God’s sovereignty cancel out human responsibility? But rather than offering a philosophical answer or a deep metaphysical argument, Paul simply reprimanded the skeptic: “On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, ‘Why did you make me like this,’ will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use?” (vv.20-21).

Scripture affirms both divine sovereignty and human responsibility. We must accept both sides of the truth, though we may not understand how they correspond to one another.

People are responsible for what they do with the gospel - - or whatever light they have (Rom. 2:19-20), so that punishment is just if they reject the light. And those who reject do so voluntarily. Jesus lamented, “You are unwilling to come to Me, that you may have life” (John 5:40). He told unbelievers, “Unless you believe that I am , you shall die in your sins” (John 8:24). In John 6, our Lord combined both divine sovereignty and human responsibility when He said, “All that the Father gives Me shall come to Me, and the one who comes to me I will certainly not cast out” (v.37); “For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal life” (v.40); “Truly, truly, I say to you, he who believes has eternal life” (v.47); and, “No one can come to me, unless it has been granted him from the Father” (v. 65). How both of these two realities can be true simultaneously cannot be understood by the human mind - - only by God.

Above all, one must not conclude that God is unjust because He chooses to bestow grace on some but not on everyone. God is never to be measured by what seems fair to human judgment. Is man so foolish as to assume that he, a sinful creature, has a higher standard of what is right than an unfallen, infinitely, eternally holy God? What kind of pride is that? In Psalm 50:21 God says, “You thought that I was just like you.” But God is not like man, nor can he be held to human standards. “My thoughts are not your thoughts, neither are your ways My ways,’ declares the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.’” (Isa. 55:8-9).

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Adapted in part from the “Distinctives” series published by Grace Community Church, 13248 Roscoe Blvd, Sun Valley, California 91352. Additional adaptation from John MacArthur, Ashamed of the Gospel: When the Church Becomes Like the World (Wheaton: Crossway Books, 1993).

The Sufficiency of Scripture

It is significant that one of the biblical names of Christ is Wonderful Counselor (Isa. 9:6). He is the highest and ultimate One to whom we may turn for counsel, and His Word is the well from which we may draw divine wisdom. What could be more wonderful than that? In fact, one of the most glorious aspects of Christ’s perfect sufficiency is the wonderful counsel and great wisdom He supplies in our times of despair, confusion, fear, anxiety, and sorrow. He is the quintessential Counselor.

This is not to denigrate the importance of Christians counseling each other. There certainly is a crucial need for biblically sound counseling ministries within the Church, and this need is met by those who are spiritually gifted to offer encouragement, discernment, comfort, advice, compassion, and help to others. In fact, one of the very problems that has led to the current plague of bad counsel is that churches have not done as well as they could in equipping people with those kinds of gifts to minister effectively. In addition, the complexities of this modern age have made it more difficult to take the time necessary to listen well, serve others through compassionate personal involvement, and otherwise provide the close fellowship necessary for the church body to enjoy health and vitality.

Churches have looked to psychology to fill the gap, but it isn’t going to work. Professional psychologists are no substitute for spiritually gifted people and the counsel that psychology offers cannot replace biblical wisdom and divine power. Moreover, psychology tends to make people dependent on a therapist, whereas those exercising true spiritual gifts always turn people back to the all-sufficient Savior and His all-sufficient Word.

A Psalm on Scripture’s Sufficiency
Psalm 19:7-9 is the most monumental and concise statement on the sufficiency of Scripture ever made. Penned by David under the inspiration of the Holy spirit, these three verses offer unwavering testimony from God Himself about the sufficiency of His Word for every situation and thereby counter the teaching of those who believe that God’s Word must be augmented with truth gleaned from modern psychology. In this passage David makes six statements, each highlighting a characteristic of Scripture and describing its effect in the life of the one who embraces it. Taken together, these statements paint a beautiful picture of the sufficiency of God’s Word.

Scripture is Perfect, Restoring the Soul
In the first statement (v.7), David says, “The law of the Lord is perfect, restoring the soul.” This word “perfect” is the translation of a common Hebrew word meaning “whole”, “complete”, or “sufficient”. it conveys the idea of something that is comprehensive, so as to cover all aspects of an issue. Scripture is comprehensive, embodying all that is necessary to one’s spiritual life. David’s implied contrast here is with the imperfect, insufficient, flawed reasoning of men.
God’s perfect law, David says, affects people by “restoring the soul” (v.7). To paraphrase David’s words, Scripture is so powerful and comprehensive that it can convert or transform the entire person, changing someone into precisely the person god wants him to be. God’s Word is sufficient to restore through salvation even the most broken life - - a fact to which David himself gave abundant testimony.

Professional psychologists are no substitute for spiritually gifted people, and the counsel that psychology offers cannot replace biblical wisdom and divine power.

Scripture is Trustworthy, Imparting Wisdom
David further expands the sweep of scriptural sufficiency in Psalm 19:7, writing, “The testimony of the Lord is sure, making wise the simple.” David’s use of the word “sure” means that the Lord’s testimony is unwavering, immovable, unmistakable, reliable, and worthy to be trusted. It provides a foundation on which to build one’s life and eternal destiny.

God’s sure Word makes the simple wise (v.7). The Hebrew word translated “simple” comes from an expression meaning “an open door”. It evokes the image of a naïve person who doesn’t know to shut his mind to false or impure teaching. He is undiscerning, ignorant, and gullible, but God’s Word makes him wise. Such a man is skilled in the art of godly living: he submits to Scripture and knows to apply it to his circumstances. The Word of God thus takes a simple mind with no discernment and makes it skilled in the issues of life.

Scripture is Right, Causing Joy
In verse 8, David adds a third statement about Scripture’s sufficiency: “The precepts of the Lord are right, rejoicing the heart.” Rather than simply indicating what is right as opposed to wrong, the word translated “right” has the sense of showing someone the true path. The truths of Scripture lay out the proper path through the difficult maze of life. That brings a wonderful confidence. So many people are distressed or despondent because they lack direction and purpose, and most of them seek answers from the wrong sources. God’s Word not only provides the light to our path (Ps. 119:105), but also sets the route before us.

Because it steers us through the right course of life, God’s Word brings great joy. If one is depressed, anxious, fearful, or doubting, the solution is found not in self-indulgent pursuits like self-esteem and self-fulfillment. The solution is found in learning to obey God’s counsel and sharing in the resulting delight. Divine truth is the fount of true and lasting joy. All other sources are shallow and fleeting.

Scripture is Pure, Enlightening the Eyes
Psalm 19:8 gives a fourth characteristic of Scripture’s utter sufficiency: “The commandment of the Lord is pure, enlightening the eyes.” This word “pure” could better be translated “clear” or “lucid”, and it indicates that Scripture is not mystifying, confusing, or puzzling. God’s Word reveals truth to make the dark things light, bringing eternity into bright focus. Granted, there are things in Scripture that are hard to understand (2 Peter 3:16), but taken as a whole, the Bible is not a bewildering book. It is clear and lucid.

Because of its absolute clarity, Scripture brings understanding where there is ignorance, order where there is confusion, and light where there is spiritual and moral darkness. It stands in stark contrast of the muddled musings of unredeemed men, who themselves are blind and unable to discern truth or live righteously. God’s Word clearly reveals the blessed, hopeful truths they can never see.

Scripture is Clean, Enduring Forever
In Psalm 19:9 David uses the term “fear” as a synonym for God’s Word: “The fear of the Lord is clean, enduring forever.” This “fear” speaks of the reverential awe for God that compels believers to worship Him. Scripture, in this sense, is the divine manual on how to worship the Lord. The Hebrew word “clean” speaks of the absence of impurity, filthiness, defilement, or imperfection. Scripture is without sin, evil corruption, or error. The truth it conveys is therefore absolutely undefiled and without blemish.

Because it is flawless, Scripture endures forever (Ps. 19:9). Any change or modification could only introduce imperfection. Scripture is eternally and unalterably perfect. It needs no updating, editing, or refining, for it is God’s revelation for every generation. The Bible was written by the omniscient Spirit of God, who is infinitely more sophisticated than anyone who dares stand in judgment on Scripture’s relevance for our society, and infinitely wiser than all the best philosophers, analysts, and psychologists who pass like a childhood parade into irrelevancy. Scripture has always been and will always be sufficient.

Scripture is True, Altogether Righteous
Verse 9 provides the final characteristic and effect of God’s all-sufficient Word: “The judgments of the Lord are true; they are righteous altogether.” The word “judgments” in this context refers to ordinances or divine verdicts from the bench of the Supreme Judge of the earth. The Bible is God’s standard for judging the life and eternal destiny of every person. Because Scripture is true, it is “righteous altogether” (Ps. 19:9). The implication of that phrase is that its truthfulness produces a comprehensive righteousness in those who accept it.

Contrary to what many are teaching today, there is no need for additional revelations, visions, words of prophecy, or insights from modern psychology. In contrast to the theories of men, God’s Word is true and absolutely comprehensive. Rather than seeking something more than God’s glorious revelation, Christians need only to study and obey what they already have. Scripture is sufficient.

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Adapted in part from the “Distinctives” series published by Grace Community Church, 13248 Roscoe Blvd, Sun Valley, California 91352. Additional adaptation from John MacArthur, Our Sufficiency in Christ (Wheaton: Crossway Books, 1998).

Additional Reading

Our Sufficiency is from God
2 Corinthians 3:4-6

He is Sufficient
2 Corinthians 9:8

The Word brings…
Real Holiness
John 17:17

Real Wisdom
1 Corinthians 2:12-16

Real Power
Mark 12:24

Real Therapy
Hebrews 4:12-16

Real Happiness
Luke 11:28

Real Worth
Acts 17:11

Real Fulfillment
Colossians 3:12-16

Everything!
2 Peter 1:2-4
Colossians 2:8-10