In this issue of Clarion we are commemorating the fact that on October 31, 1517, the opening salvo was fired in what would become the Great Reformation. Whether or not that date is correct is a matter of some debate. There are those who argue that 1520 (the year of Luther’s three definitive Reformation treatises) or 1521 (the year of the Diet of Worms) would be a more accurate starting point. Whatever the case may be, for our purposes we shall stick to the year 1517.

Remembering⤒🔗

So what are we as members of the church of Jesus Christ to do with an event that is already 483 years old? In the first place, you can say that we are to remember it. We are to recall what happened in those turbulent years.

In a day and age when the past is so often forgotten and dismissed, it is still a beneficial thing to touch base with history. Yes, and that goes double for the history of the church. Unfortunately all too few people, and that includes Christians, are students of history. The natural inclination is to wrap ourselves in the concerns of the present. And if there is any extra time in our lives, we would rather spend it on the future than on the past. Little do we seem to realize that a good understanding of the past is essential for a proper view of today and a healthy approach to tomorrow.

Reflecting←⤒🔗

Yet we are not only to remember past events, we also need to reflect on the significance of those events. What this means is that we are not just to read an account of past happenings. No, we also need to see very clearly what was at stake. What kind of principles, what sort of ideas, what type of developments, were being discussed and debated, promoted and rejected.

In other words, the end of October is not just that time of year when Christians take a leisurely stroll back in history, it is also a good time to tune your minds to history. It’s a good time to think, to analyze, and to discern what transpired in those days long ago and what application it may have for the present. Quite simply, in a day and age wherein many Christians would rather be amused than educated, entertained than challenged, you are being asked to put on your thinking caps.

Refreshing←⤒🔗

This brings us to a third thing. We need to remember and to reflect, but we also need to be refreshed. While activating the brain, we do not want to bypass the heart. For a committed child of God, the issues raised in the days of Reformation are the kind of issues that should stir our lives and speak to our souls. After all, they belong to the heart and to the essence of our faith. By no means may we consider them to be of secondary or minimal importance. No, they have to do with fundamental truths, truths that have the ability to stir in us a new appreciation and dedication for the Reformed faith.

What Truths?←⤒🔗

So what truths were at stake in those days long ago? The simplest answer would be to say that there were many truths that hung in the balance. There were doctrines like faith, justification, forgiveness, and good works. There were the sacraments, their number and nature, things like marriage, last rites, priestly ordination, confession and, above all, the Lord’s Supper. There were particular practices like the selling of indulgences, the sale of church offices, priestly celibacy and more. There was the matter of the politics of Rome, the powers of the church and the position of the pope. Suffice it to say, the list of grievances and contentious issues was long. Many aspects of the truth were under attack.

Indeed, the list is so long that it has become popular to narrow it down to a number of “onlys” or Latin “solas.” There is the expression “sola Scriptura” (by Scripture alone) which asserts that one of the main issues of the Reformation has to do with the singular role and place of the Holy Scriptures in the life of the church. There is the expression “sola fide” (by faith alone) which has to do with the manner of our salvation. Is salvation a consequence of faith and works or are we justified by faith alone? There is the expression “sola gratia” (by grace alone) which raises the question as to whether or not salvation is truly a gift of God or a meritorious thing, partly produced by man.

It would appear that no matter how one approaches the Great Reformation of the 16th century, one is forced to deal with many different issues. There just seems to be no way around the fact that in those days a multitude of truths were in discussion, debate and danger.

One Foundational Issue at Stake←⤒🔗

Still, I would like to direct your attention to the fact that there was especially one unifying and foundational issue at stake. What was it? You can find it in Martin Luther’s famous hymn “A Mighty Fortress is Our God.” In it there is a certain line that has also been chosen as the title for this article, namely, “God’s truth abideth still.” In other words, it is my contention that at bottom the Reformation was not just about many truths being twisted, but about how the truth in general was being handled. Issues of doctrine, of practice, of sacraments, of church governance, do not stand apart and alone. No, they are all connected to how the church regards and deals with the truth, the truth of Almighty God.

Does Truth Exist?←⤒🔗

So what is truth? Does it exist? You will remember that this is the question or remark that Pontius Pilate addressed to the Lord Jesus during his trial. Our Saviour had said, “For this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me.” To which Pilate reacted by saying, “What is truth” (John 18:37, 38)?

Now it is difficult to know exactly how to take these words of Pilate. Did he utter them in jest or as a joke? Did he utter them as a cynic – no one knows the answer anyway? Did he utter them as a sceptic – no one knows and it does not really matter? It is hard to decide. Nevertheless, there is one thing that is fairly obvious and it is fact that for Pilate there was no absolute, identifiable body of knowledge that can be labelled “truth.” As far as he was concerned, truth was either nonexistent or it was relative.

But if Pilate, the Roman, had a problem with truth, so did the Greeks. Paul came to Athens, and what did he see? He saw a city full of idols (Acts 17). Every god imaginable had an altar there. Yes, and just in case one had been forgotten, they added one more altar and put on it the inscription “To an unknown god.”

So what does that tell you about their view of truth? It indicates that as far as the Athenians were concerned, truth was pluriform. It did not reside with one god but with many gods. They all had a piece of it. They all owned a part of it. Who had the best part? No one knew anymore. Who had all of it? No one god did.

The result of such confusion is that truth was undermined. If there is no way to judge different truth claims and no identifiable body of knowledge called “truth,” then men are still living in darkness. Superstition and confusion can then have full rein in human society, and they did. Just take a close look at the world of the Greeks and Romans.

For that matter, one might add that our Western world today appears to be in much the same state. There is no longer any consensus as to what constitutes truth, neither is there any agreement or acceptance of moral absolutes. Society is adrift and we see that in the way marriage and the family are dealt with. We see it in the breakdown of distinctions between male and female. We see it in laws that undermine respect for human life. Truth has been sacrificed on the altar of selfishness and self-centredness.

But if Pilate could not or would not identify truth, and if essentially the Greeks had the same difficulty, such was not the problem of the Reformation. In those days truth was not a problem because it was linked to so many different gods. No, it was a problem because it was linked exclusively to the Roman Catholic Church. In the 16th century, and before that already, it was not God who determined truth, it was the church. The teaching office of the church told people what to believe. It defined the truth, taught the truth, and defended the truth.

Now, some might consider that to be an improvement over the days of the Lord Jesus and the apostle Paul. At least people knew then what was truth. At least there was an absolute standard to go by.

Or was there? The Reformers, men like Luther, Zwingli, Calvin, Bullinger, and others, challenged both the right of the church to control the truth, as well the accuracy of its definition of the truth. For them truth was not a property or a monopoly of the church. No, truth was defined and determined by the Word. They insisted on those words of the Lord Jesus “Your Word is truth” (John 17:17). Indeed, the Reformers developed and promoted a Theology of the Word, a theology that carefully defined and accurately declared the Truth with a capital T.

The Reformational Teaching on Truth←⤒🔗

God←↰⤒🔗

How, then, did the Reformers see truth? For openers, they insisted that the only way to understand truth is to turn to God. Their major premise was that all truth resides with God. He possesses all the knowledge, wisdom and insight. He alone knows all things.

Revelation←↰⤒🔗

Next, they moved on from God’s ownership of all truth to the matter of revelation. What is revelation? It is a word that describes an unveiling. Something that was previously hidden and concealed is made known by having the wraps taken off, or by an unveiling that exposes it to human view and scrutiny.

In this regard the Reformers insisted that the only reason why we have truth today is because God decided to reveal it or unveil it. He could have kept it to himself. He could have left man in the dark, but He decided not to. He decided to reveal himself, his Person, his glory, his power, and his will to mankind.

General or Natural Revelation←↰⤒🔗

How did He do this? The Reformers said that there are really two types of revelation or two ways in which God reveals himself. The first they called either “general revelation” because it is common to all men, or “natural revelation” because it comes to us through nature or the natural order.

In this connection one can think of Psalm 19 and its well-known opening words, “the heavens declare the glory of God; the skies proclaim the work of his hands” (verse 1). One can also cite Romans 1:19-20, “For since the creation of the world God’s invisible qualities – his eternal power and divine nature – have been clearly seen, being understood from what has been made, so that men are without excuse.” The point being made in both instances is that the created world clearly points all men to God. There just has to be a Creator. There has to be someone vastly greater, higher and more powerful than man. Mankind has the proof of this everywhere around it.

So it is that creation, as well as history and conscience too, reveal the truth to us. They tell us about a God of power, wisdom and goodness.

The sad fact is, however, that man sees this only in part. Sin obscures the truth. Our fallen condition hinders us from seeing clearly. In addition, this revelation is limited to nature, history and conscience. As a result, general or natural revelation is not enough. It cannot save us. It does not reveal the way of salvation. In order to be saved, we need a further, clearer, and fuller revelation.

Special Revelation←↰⤒🔗

This is now precisely what God gives to us. In addition to the creation that declares his handiwork, we receive his Word. What is the Word? It is, the Reformers said, the fuller truth, the richer truth, the deeper truth. It communicates to us in a form we can understand not only about God’s power and wisdom, but also about God’s love, mercy, grace, peace and salvation. Things creation could never tell us, the Word tells us.

In this regard, the same Psalm that speaks about the heavens, also says, “the law of the LORD is perfect, reviving the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes” (Psalm 19:7, 8). Quite simply, greater wisdom, greater joy and greater light come to believers through the Word.

How the Word Comes to Us – Inspiration←⤒🔗

Now if this Word is “holy and divine” it stands to reason that it is no ordinary book. It has to be special. But how special, and what makes it special? Is it special because it fell straight out of heaven as a complete book? Is it special because God dictated it to man? Is it special because man wrote it as a stroke of genius?

None of these suggestions will do, rather the Reformers insisted that the Word is special because it is the very Word of God. The apostle Paul says that “all Scripture is God-breathed.” (2 Timothy 3:16) Thereby he does not mean that God literally breathed into the human writers, neither does he mean that God breathed into their writings. Instead he means that what they wrote represents the very breath of God. It really is God speaking to man through man.

The apostle Peter tells us more about this process when he says, “above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20, 21). Specifically, then, it was God the Holy Spirit who moved these men to write what they did, when they did and how they did. He revealed God’s will and glory to them.

So just how involved were these men in this process? That remains a difficult thing to explain. From the literary variety found in the Bible, we know that God used men from all sorts of backgrounds, from all walks of life, and from all levels of education to write his Word. We know too that He used men with all kinds of special burdens, concerns and perspectives. That explains an Isaiah who dwells on God’s sovereignty, an Amos who is concerned about justice, a Hosea who deals in love, a James who has this thing about works, a Paul who is full of grace and faith, a John who goes on and on about love. Obviously, God through the Holy Spirit did not obliterate human personalities when it came to the writing of his Word. Rather He used, shaped and directed them in harmony with his will. The result was a truly inspired and unified Word.

How the Word Unfolds Before Us – Progressively←⤒🔗

Yet not only is there unity and diversity in the Word, there is also progression. This means that God did not choose to reveal everything about salvation at one and the same time. Rather He decided to reveal his holy will over a long period of time, in many different places, using a great variety of men. Yes, and as He did so, He revealed more and more of himself, his will and his salvation.

One of the most common examples of this relates to the sacrificial system. Almost immediately after the fall into sin we learn about sacrifices. In the days of the patriarchs we learn more about them. When God establishes the nation of Israel, He even outlined a very elaborate sacrificial system. But then, when we come to the New Testament, we see that this entire system is both fulfilled and abolished in the person and work of the Lord Jesus Christ.

The progressive nature of God’s revelation can also be seen in the doctrine of the Triune God. In the Old Testament, we find this overriding concern to firmly establish the monotheism of Israel in the face of a world of polytheism. Of course, there are indications that God is more than one, but they are only traces and hints. It is not until we come into the New Testament that we are confronted clearly and repeatedly with a God who is three in one. So it is that God’s revelation in his Word represents a steady and ever fuller unveiling of himself and his will.

Where the Word Leads Us – Christology←⤒🔗

Yet it also represents something else, it represents a progressive revelation that is going somewhere and is climaxing in someone. A closer look at the words of Hebrews 1:1, 2 describes the process when it says: “in the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom He appointed heir of all things, and through whom He made the universe.” Obviously, Jesus Christ is the final revelation and the fullest revelation of God.

This same point is also made by Jesus himself in a very interesting way in John 5:39, 40. There the Lord Jesus is interacting with the Jewish authorities about the Old Testament Scriptures. He says to them, “You diligently study the Scriptures because you think that by them you possess eternal life.” What He is referring to is the Jewish view that the study of Scripture in and of itself is in some way a saving activity. Such a view drove them to be busy with it everyday, analyzing it, memorizing large parts of it, debating it constantly. All of this was considered “holy exercise” and a sure way to gain access to the hereafter.

Was the Lord Jesus in agreement with such an approach? Hardly! After commenting on their diligent study of Scripture, He says, “these are the Scriptures that testify about me, yet you refuse to come to me to have life.” In other words, in spite of all their diligence and hard work, the scribes and Pharisees were blind. They did not see the forest for the trees. They knew the Word but they refused to acknowledge the climax of the Word.

For that is what our Lord and Saviour is. More than anything else the Old Testament Scriptures testify about Him, but these authorities could not and would not see it. They failed to reckon with the fact that as in Italy all roads lead to Rome, so in the Bible every sacrifice and ceremony, every prophecy and promise, leads to Christ. He is the end of the law. He is the heir and ruler of all things.

John Calvin comments on this by saying, “The Scriptures must be read with this intention, that in them we find Christ. Whoever turns aside from this purpose, even though he torment himself with learning all his life, will never attain to the knowledge of the truth” (Commentary on John 5:39).

How the Word Works in Us – Illumination←⤒🔗

What we have thus seen is that the Word comes to us by the inspiration of the Holy Spirit, that it comes in a progressively unfolding manner and that it finds its apex and climax in Christ, the Word Incarnate. This, in turn, brings us to the next point, which is that this Word is written for man. He is its final address. He is its target audience.

And that represents a problem, for man is fallen and sinful, man is blind and his mind is darkened. How can mankind, which is in rebellion against God, receive the Word of God? The answer is that “it cannot.” There is no way for man to hear this Word, believe this Word and obey this Word, unless God the Holy Spirit also illumines human minds and hearts.

There has to be this illumination or further revelation of the Spirit, you can say. No doubt the Lord Jesus was referring to this when He said that his Father had hidden certain things from the wise and learned “and revealed them to little children” (Matthew 11:25). He refers to it again when He says to Peter, “this was not revealed to you by man, but by my Father in heaven” (Matthew 16:17).

How did the Father do this? From Ephesians 1:17 we learn that it must have been through “the Spirit of wisdom and revelation.” The Belgic Confession too comments on this when it says, “the Holy Spirit witnesses in our hearts that they are from God” (Art 5).

The Perfections of Holy Scripture←⤒🔗

Having thus considered what the Reformers taught about God’s revelation in nature and in the Word, we need to realize that they also believed that there were a number of consequences that flowed from this revelation. These consequences they called “perfections” and there are four of them.

Authority←↰⤒🔗

The first consequence of revelation that they identified was authority. If the Scriptures come about as the result of the breath of God and these men speak from God, then the natural result has to be that this Word has authority. Because it comes from God, it has to carry weight. It has influence. Because it comes from God, it is also infallible and “we believe without any doubt all things contained in (the books of the Bible)” (BC Art 5).

That was surely the conviction of Martin Luther. When he stood before the Emperor at the Diet of Worms and was requested to reject his writings, he replied, “this touches God and his Word” (Bainton, 183). The next day he elaborated on his sentiments and said, “unless I am convicted by Scripture and plain reason – I do not accept the authority of popes and councils, for they have contradicted each other – my conscience is captive to the Word of God. I cannot and will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen” (Bainton, 185).

From this answer it is obvious that Luther did not see the church as having authority over the Word. Rather the Word has its own divine authority. Indeed, Luther, as well as the other Reformers, was convinced that it was not the church that created the Word. It was the Word that created the church. The gospel, its preaching and teaching, brought the church into being.

And as for the decisions and documents, the traditions and decrees of the church, they might all be fine and good, but they remain under and subject to the authority of the Word. Only the books of the Bible are received by believers “for the regulation, foundation and confirmation” of their faith (BC Art 5).

Necessity←↰⤒🔗

A second perfection also flows from God’s revelation in Scripture and it has to do with necessity. If, as we said a moment ago that general or natural revelation is not complete, if only the Holy Scriptures give us the fullest unveiling of the person and will of God, and if we come to know Jesus Christ only through the testimony of the same Scriptures, then the inescapable conclusion is that this Word is necessary. We need it if we are to know ourselves and if we are to know the Saviour. We need it to live a life that is pleasing to God. We need it to be saved. The Psalmist understood this way back in the Old Testament when he called the Word “a lamp to my feet and a light to my path” (Psalm 119:105).

Clarity←↰⤒🔗

A third perfection defended by the Reformers had to do with clarity or perspicuity. Again, this too flows from what we have said about God’s revelation. For if it comes from God, how can it not be clear? How can it be confused or contradictory? How can it be muddled or mixed up? It just is not possible. Of course, Peter admitted that in them “some things (written by Paul) are hard to understand” but the main message is clear.

It was especially the Swiss Reformer Zwingli who elaborated on this point. He stressed that the Word was light and thus possessed its own clarity. Hence it did not need any official interpreters to tell people what it meant. Its true teacher is not doctor, father, pope or council but the Father of Jesus Christ. He is the One who reveals himself by his own Spirit and will enlighten all who seek with humility. As far as Zwingli was concerned only two things were really necessary to understand the Word, and those are a teachable spirit on the one side and the teacher Spirit on the other. (cf. Bromiley, Hist. Theol. 215-217).

Sufficiency←↰⤒🔗

The fourth and final perfection of Scripture championed by the Reformers has to do with its sufficiency. Once more, this too is an extension from the doctrine of revelation and inspiration. If God reveals his Word to man, would he reveal half a Word, an incomplete Word, or an unfinished Word? Would that not be the same as charging Him with error and miscalculation?

Besides, if this Word were in some way still incomplete, it would be grossly unfair for it to contain such stern warnings. Deuteronomy 12:32 tells Israel and us, “do not add to it or take away from it.” Revelation 22 says “if anyone adds anything to (the words of this book), God will add to him the plagues described in this book. And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city” (18,19).

No, this book is complete and this book is sufficient. Another Swiss Reformer Bullinger made this a central tenet of his theology. He considered Scripture to be “absolutely perfect in all points” and added that it “teaches abundantly all things that belong to true godliness” (Bromiley, 220).

Permanency←⤒🔗

Now, these are the four perfections that are commonly attributed to the Word: authority, necessity, clarity and sufficiency. However, if we go to the title of our speech we might be tempted to add a fifth one called “permanency.” After all, Luther asserts that “God’s Word Abideth Still.”

From examining the context of this line in his hymn we can see that Luther was stressing the fact that God’s truth will not be snuffed out like a candle. No, it will continue. It will remain. It will keep on abiding. God will guard and keep it even in the face of all kinds of attacks.

Yes, and how right he was. Already in his day God had kept and preserved that truth in the face of much unbelief and rebellion in the Old Testament. He had kept it in the face of much persecution in the New Testament and early centuries. He had kept it in the face of the darkness and superstition of the Middle-Ages. Why, He had even kept it in the face of the distortions and add-ons of the Roman Catholic Church.

And what about since the days of Luther and the other Reformers? God has still been keeping his Word. Whether the onslaught came from the so-called Enlightenment Era with its exaltation of human reason, or from the Revolutionary Era with its championing of human freedom, or from the Scientific Era with its worship of human technology, or from the present Secular Era with its pursuit of human pleasure, God preserves his Word. Indeed, He will keep it right to the end. He will keep until his kingdom is all in all.   

One of the Reformation confessions puts it well when it says, “(God) makes himself more clearly and fully known to us by his holy and divine Word as far as is necessary for us in this life, to his glory and our salvation.” (BC Art. 2)

The Calling of the Church←⤒🔗

Still, the fact that God keeps his Truth does not mean that the church has no duty with regard to it. Hardly! We can say that the church today has a fourfold duty with regard to the truth of God’s Word.

Preaching←↰⤒🔗

In the first place, the church has a duty to see to it that its ministers preach the Word faithfully, clearly and passionately. In our day and age it has become the “in” thing for the church to allot less time to the preaching. Where once an hour was common, today even thirty minutes is deemed too much. The modern cry is “we need time for soloists, for testimonies, for children’s performances” and the sad part is that it usually comes at the cost of the truth. God’s infallible Word has to make room for man’s fallible and sometimes funny words. Little wonder that many believers complain about receiving stones for bread, that spiritual muscle gives way to mental flab, and that many churches no longer stand for anything but fall for everything.

Teaching←↰⤒🔗

In the second place, the church has a duty to teach its members the truth. In our Reformed tradition we have always placed a strong emphasis on teaching the young using the Heidelberg Catechism especially. What we need to do is maintain that, but also augment it. We need to augment it with more and more adult education.

In this regard it has always struck me as a curious thing that just when our young people really start to show an interest in the truth we graduate them through public profession of faith and leave them pretty much to develop on their own. Now, that is sad and that should be corrected. We need to teach, teach and teach the Truth. We need to do that especially in a world filled with so many temptations and perverse philosophies.

Defending←↰⤒🔗

In the third place, the church needs to defend the truth. We need to defend it from error both within and without. To those who are members but who stray from the truth of God’s Word, we must insist, with both love and firmness, on a return to it. This insistence must be backed up, if need be, with admonition and admonition with discipline. For the church to allow its members to play fast and loose with the truth is not only a dangerous thing for them and a disrespectful thing for it, it is also a denial of the fact that this truth is God’s truth. It is holy and divine.

Spreading←↰⤒🔗

In the fourth place, the church needs to spread the truth. The Word of God needs to be taken into the world. It is needed to make disciples of all nations. It is needed to teach men and women everywhere about the things that God commands.

It has often been said of Reformed Churches that our defense is better than our offense, or that we are better at defending the Word than spreading the Word. Is that true? If it is then we need to take steps to correct this imbalance. The one should not come at the cost of the other. For it is not a case of “either or,” but it should be a case of “both and.” The One who is King of Kings expects no less and deserves no less. Does He not call on the church to be the “pillar and foundation of the truth” in the midst of this world (1 Timothy 3:15)?

The Calling of the Members of the Church←⤒🔗

Now if the church at large has to recognize and work with the truth as revealed in Scripture, the same calling applies to its members. For handling the Word is not just a corporate matter, it is also a personal matter. So how are we to handle it as believers? A number of things come to mind.

Esteem It←↰⤒🔗

You may have many books in your home, but what you need to do is to esteem this Book above all others. Realize that it is God’s Word to you, or if you like, it is his book of letters to you. In those letters can be found all kinds of treasures, insights, teachings, and truths. In those letters you can even find God as the Triune God. You can find Him because the Holy Spirit uses it to lead you to Him and to his glorious salvation. So treasure the Word because it is a treasure beyond price.

Read It←↰⤒🔗

Yet do more than just treasure it: read it. Many people have books on their shelves that they have never read. They are part of the decor. That, however, is something that should never happen to this Book. It needs to be read. It has to be read. It has to be read as a family and it has to be read personally.

In addition, it also has to be read regularly, and that means that you have to make time for it. How do you do that in the midst of a busy life? Prioritize it. I am sure that you all take time out to eat. Well, it is just as necessary to take time out to read and digest the message of this book. What you get at meal time will feed your body but what you get at reading time will feed your soul.

Pray about It←↰⤒🔗

Still, you also need to realize that reading the Word alone is not enough. From the Reformers we learn that this Word needs to be wrapped in much prayer. You need to ask God to teach you as you read it. Specifically, you need to ask for the guidance and working of his Spirit in your heart. Bullinger used to say that when it comes to the Word there is this constant need to invoke the Spirit. As he said, “for what will it avail to hear the Word of God ... without the Holy Spirit of God to work or stir inwardly in our hearts” (Bromiley, 220)?

Depend on It Alone←↰⤒🔗

Yet I would also encourage you to do something else, and that depends on the Word of truth. We live in a time when some Pentecostal leaders claim that God is again raising up prophets and apostles who receive special revelations from God. We also live in a time wherein some believers put more stock in the revelations that they say they receive directly from God, than in the Word.

The Reformers, however, would warn you against both. In their time too they met people making both claims only to suffer disastrous consequences. Be on your guard, therefore, against everyone and everything that weakens your dependence on the Word.

Apply It←↰⤒🔗

One last thing on a personal note is this: realize that the truth of God is meant for more than reading and praying. It is intended for living. You need to take this Word and let it rule your tongue, your heart, your eyes, your feet and your hands. You need to apply it in your private life. Why? Because as Paul says to Timothy, this Word is “useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16, 17). It will equip you better than anything else for daily, private living.

It will also equip you for public living. How do you do your work, how do you manage your business, how do you relate to others, how do you deal with issues of commerce and politics? The Word will equip you to deal with every area of life. So apply it privately and publicly.

May our gracious God help us as we seek to abide in the truth of his most Holy Word! “God’s truth abideth still!”