This past Sunday, I had the privilege of preaching for a special five-part series at our church. Each week a sermon has been devoted to one of the Five Solas of the Reformation. In English, the Five Solas are: Christ Alone, Scripture Alone, Grace Alone, Faith Alone, and to the Glory of God Alone. This is also the order we are using for the sermon series. Our pastor has opened the series and will finish it, and two other men and I are privileged to contribute one of the messages for the set.
My sermon from this Sunday was on Sola Gratia, or Grace Alone. I was especially burdened by this topic which is so all-encompassing. My sermon highlighted the role of Grace in salvation — we are saved not on account of our works (praise God!). And I also emphasized how grace opposes legalism, in both its doctrinal and practical forms. Finally I was able to touch on Sovereign Grace just a bit as well.
My text was Titus 3, and I was pleased to discover that Martin Luther preached a pair of sermons on Titus 2:11-4 and Titus 3:4-7 for Christmas of 1522. Those sermons were epsecially pertinent to my theme and I included some quotations. (You can find Luther’s sermons on Titus here and here).
I’m sharing my sermon notes and audio in this post and welcome any feedback. You can also find all my recent sermons from The Heights Church, St. Paul, here.
If you don’t have time to listen to the entire sermon (52 minutes), please do look over my notes.
Tomorrow is the 500th anniversary of the Protestant Reformation, as Martin Luther nailed his 95 Theses on the church door of All Saints Church in Wittenburg on October 31, 1517. For the occasion, I have been reading through Diarmaid MacCulloch’s masterful work The Reformation: A History (Penguin, 2005), which comes recommended by Carl Trueman. I stumbled up on a passage which highlights one of the basic reasons why the Reformation was required. Some Roman Catholics like to insist that the Reformation pushed the Catholic church to reform, with its own “Counter Reformation.” So they thank Luther but insist that the Council of Trent is what was needed, not a reactionary movement to leave the Catholic church.
Yet this quote from a post-Trent Counter-Reformation pope proves why Reformers (and their Protestant descendants) found the Catholic church still so lacking. Here is Pope Paul V confronting the Venetian ambassador with the following rhetorical question in 1606:
“Do you not know that so much reading of Scripture ruins the Catholic religion?” ~ Pope Paul V, 1606
MacCulloch goes on to explain.
“One of the tasks of the 1564 Tridentine Index [of prohibited books] had been to keep vernacular Bibles away from the faithful; anyone wanting to read the Bible in a modern language required permission from the local bishop, and in the 1596 Roman Index the ban became complete and without exception. In Italy, the Index’s ban was enforced. Bibles were publicly and ceremonially burned, like heretics; even literary versions of scriptural stories in drama or poetry were frowned on.”
Before the Reformation, it is true that vernacular Bible translations had been somewhat in vogue, but they were based on the Latin Vulgate. The Reformation saw the introduction of vernacular translations based directly on the Greek and/or Hebrew. In areas where the Catholics had to coexist with Protestant neighbors, knowledge of the Bible was important — at least for priests who were trying to convince the Protestants of their errors. But even priestly study of the Bible was frowned upon by the Counter-Reformation pope and his heirs.
There are many other reasons for the Reformation, which we cannot detail here. But one of the lasting fruits of this movement was the liberation of the Bible for the average Christian. If the Catholic church was correct on its doctrine, why was it seemingly so afraid to let the lay people have access to the Bible? Good question indeed. Be thankful today that you live on this side of the Reformation, and you have the privilege and liberty to read God’s Word for yourself.
Tuesday will mark the 500th anniversary of the Protestant Reformation. One way of focusing on the key truths recovered by the Reformers is looking at what has come to be known as the “Five Solas.” These truths are pictured below and represented by the following Latin phrases: Sola Scriptura, Sola Fide, Sola Gratia, Solus Christus, and Soli Deo Gloria.
The following points are adapted from part 5 of my teaching series: “A Survey of the Reformation: Its History and Doctrine” which is available for free download here.
The Scripture was liberated for the common people.
Reformers insisted on Scripture’s supreme authority. [Scripture has final say over church tradition, but the Reformers still appreciated much that the Church Fathers and the ecumenical Church councils had agreed on (e.g., the orthodox statements on the Trinity and the Deity of Christ, for instance).]
Scripture was held as infallible and inerrant.
Scripture was preached — preaching and Scripture reading took pride of place in the “order of worship.”
Faith Alone
Faith, not works, is the condition for justification.
Faith provides an “alien righteousness” –the works of Christ on our behalf (active and passive).
Justification by faith is a gift of God — and was absolutely essential to the Reformation.
Justification declares us righteous, it doesn’t start the process of making us righteous (sanctification).
However, we are justified by faith alone, but not a faith that is alone. (No place for “easy-believism”).
Helpful quote: “Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.” (Swiss Reformer, Ulrich Zwingli)
Grace Alone
Grace didn’t just enable man to “pull himself up by his bootstraps.”
Grace for the Reformers, was Sovereign
Helpful definition: “the free favour of God… conferred… upon the unworthy.” (19th Century Calvinistic Baptist, William Newman)
Grace = “unmerited favor”
God’s Riches At Christ’s Expense
Grace calls us (Gal. 1:15), regenerates us (Titus 3:5), justifies us (Rom. 3:24), sanctifies us (Heb. 13:20-21), and preserves us (1 Pet. 1:3-5).
Christ Alone
The Church does not dispense salvation, Jesus does –Acts 4:12.
Mary & the Saints are not the mediator, Jesus is the only mediator –1 Tim. 2:5.
The Cross-work of Christ is sufficient for all the merit needed for salvation –Christ is “our righteousness.”
The Cross-work of Christ is not repeated, but a finished work (no “re-run” of Christ’s sacrifice in the Mass).
Christ’s righteousness was both passive (submitting to death for us) and active (life that pleased God).
Today, we need to remember that Christ alone is where salvation is to be found –not in other religions or philosophies (contra postmodernism and pluralism).
God’s Glory Alone
Hebrew word for glory is: kabod = “weight”
Greek word for glory is: δοξα = “opinion”.
Definition: “value or worth, intrinsic to something and the value we externally place on it (in worship).”
God’s goal is to manifest His glory.
Helpful summary: “Man’s chief end is to glorify God, and to enjoy Him forever.” (Westminster Shorter Catechism, Question 1)
God is the one who gets glory in the work of salvation – not man, Mary, the saints, or the Church.
This Fall marks 500 years since the start of the Protestant Reformation. October 31, 1517 is the date that Martin Luther nailed his “Ninety-five Theses” on the church door in Wittenberg. His Reformation ideas quickly spread over all of Europe by means of the movable-type printing press… and the rest, they say, is history.
In honor of this anniversary, I am re-posting my teaching series entitled, “A Survey of the Reformation: Its History and Doctrine.”
I developed this teaching series in 2012 and have taught through it for adult Sunday School classes in two different churches. The audio files are primarily from 2012, but one of the lessons had corrupted audio and so I made a replacement recording in 2014 the next time I taught the material.
My goal in this series is two-fold: to introduce people to the history and ideals of the Reformation, and to give an introduction to the doctrine known as the five points of Calvinism or the doctrines of Grace. I have found that understanding and appreciating the doctrines of Grace is easier when one is led to understand the history of the Reformation as a whole. Also stressed in this study, are the Five Solas, and the Reformation emphasis on God’s sovereignty.
The Reformation doesn’t stand or fall with the doctrines of Grace, but that understanding flows directly from the heart of the Reformation. And while Luther may not have agreed on all the particulars of how the five points came to be articulated, he is in fundamental agreement on God’s role in salvation — as were all the original reformers.
Feel free to use the .pdf and .mp3 audio files freely, I just ask to be credited as the source of this presentation. May God grant the spirit of the Reformation and its doctrine, to continue to occupy a warm place in the hearts and minds of God’s people.
Why the Reformation Matters Today • No audio (see note below) ∼ View the Slides.
Note: You may notice that the audio deviates from the slides more and more as the lessons progress. This is due to the fact that the slides match the 2014 audio, which is unavailable. The 2012 audio files line up closely with my older slides available here.
I used a variety of resources for this series, but the four I recommend to my SS class are listed here below:
I just finished poring over John Walton’s masterful book, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. He offers a thorough comparison between Ancient Near Eastern (ANE) thought and literature, and the Bible. His main thesis is that the early Hebrew receivers of the Old Testament text were people of their day. They shared a “common cognitive environment” with that of the Egyptians, Sumerians, Assyrians and Hittites around them. However, they had a key difference. In Walton’s words: “Israel had its covenant with its one God, Yahweh, who spoke through his covenant and the prophets, who were its guardians and champions” (p. 332).
Many conservative Bible students today are leery of these conclusions. They are concerned that the Bible’s uniqueness be preserved and they are wary of modern scholarship’s consensus that there was borrowing from other ANE literature (such as the Flood story in Gilgamesh and elsewhere). Walton speaks to this concern by painstakingly showing what difference the Bible actually communicates against the backdrop of other ANE thought-systems. As an example, take the creation of humanity. In the Bible, people were created not on a whim by indifferent rival deities, but by a loving God. But the fact that people were created in the image of God is important, as that concept was universally understood by the ancients, and often expressed using similar words to what the Hebrew record contains. Walton explains: “Across the ancient world, the image of God did the work of God on the earth” (p. 212). Function and purpose more so than ontology or anthropology is in view.
Other examples of shared ANE ideas include:
Cosmology: A fixed earth (on pillars), surrounded by water and high mountains with a hard dome above (the sky) separating the waters above from the waters below. It is through windows or gates in this “firm”-ament, that rain falls to earth. God sits above the dome – in the sphere above the earth. The sun and moon rotate around the earth, and the stars are etched on the bottom of the dome and rotate in cycles.
A divine council: Yahweh’s council is not of equal gods clamoring for a vote, He is the Actor; but He is pictured with a council in several passages, likely due to the shared ideas about a divine council. The Bible’s picture of Yahweh’s council speaks directly to ANE thought, offering a contrast in how Yahweh rules.
Prophecy and pronouncements of doom or blessing: The prophets of the Bible find numerous parallels in the ancient world – yet true prediction and the central role of the covenant to Israel’s experience, are unique.
Teaching through compiling lists of similar subjects: The Bible has much that modern reader find repetitious – but this was a characteristic of ANE literature. Keeping lists of judicial decisions (also referred to as law codes), and other lists of wisdom sayings, etc., was a common teaching tool.
Proverbs and wisdom literature: ANE thought abounds with proverbs and wise sayings, many of which are eerily similar to what one finds in the Bible’s book of Proverbs. The book of Job, while often seeming strange to modern readers, is an example of standard genre of literature in the near east: a theodicy. Unlike ANE theodicies, however, the central figure does not ultimately find a capricious god who has no innate claims to being just. Yahweh vindicates his actions, and the reader can see there is a purpose behind Job’s pain.
I am sure to be over-simplifying the matter in some of my examples above. (The book goes into so much more detail on each of these points, and many besides). At times, all of this can be overwhelming. This is a text-book, after all; and as such space is devoted to a detailed description of all the major surviving ANE bodies of literature! But the sidebars (which compare the Bible’s approach on various subjects with ANE thought), the careful arrangement of material, and the extensive index all make the book more useful as a resource, and more accessible to the average Joe.
Many of Walton’s conclusions warrant good hard thinking, and I don’t imagine everyone will follow him on all points. But his approach will change the way you think about certain passages of Scripture. I found many of his insights to be incredibly helpful. His discussion on Joshua 10 and the “sun standing still” highlights the role of apposition (a full moon appearing in the sky before the sun sets) as a “good omen” in ANE thought. He also argues (as he does in The Lost World of Genesis One) that when it comes to creation, the ancients thought in terms of function, name and purpose, rather than on the “substance” or physical/scientific “existence” which is our primary concern. This leads him to notice how the light created in day 1 is called “yom” (normally translated as “day” throughout Genesis 1). He contends the creation of the “stuff” of light (its physical makeup) is likely not in view — instead the creation of time, or periods of time, is what would be important to ANE readers.
Another example is his discussion of Jeremiah 31:33 and the idea of the Torah being “written on the heart.” He points out that what may very well be in view here is the common practice of looking for omens by reading the internal organs of a slaughtered animal — this practice is known as extispicy. Unlike some passages in the OT that have individuals writing something down on their heart (where memory and mnemonic learning is likely implied), in Jeremiah it is Yahweh writing the law on Israel’s heart. The terms used are similar to those used in ANE passages about extispicy. A fuller excerpt may both illustrate Walton’s style and help us understand this particular point:
The revelation that is sought out in extispicy proceedings is for guidance in major decisions and understanding of the intentions and will of deity. If Yahweh were writing the torah on the heart of Israel, he would be providing the same sort of guidance…. how does having the torah written on the heart differ from having it written on stone tablets? If the metaphor is from the world of extispicy, the text indicates that with God’s instructions/law written on the heart of his people, there would be no need for continuing guidance to teach God’s law [editor note: see Jer. 31:34]…. God would be known through his people who would be living out the law faithfully. People with the law written on their heart become a medium of communication [emphasis original]. Writing on the heart replaces not the law, but the teaching of the law. The law on stone had to be taught and could be ignored. The law on the heart represents a medium of modeling, in which case it is not being ignored. In this interpretation of the metaphor, then, the heart is a medium, not a repository. The metaphor would be one of revelation, not of memory. (p. 258)
So in light of the preceding, does the Bible borrow from ANE literature? Is it just another old book that happened to survive? Walton’s answer would be no. He repeatedly points out that it is the “common cognitive environment” that is shared by the Bible and other ANE works of literature. There is no direct borrowing, and the complexities of how different ideas influenced different cultures cannot easily be traced. What is clear is that the OT confronts ANE culture even as it borrows much from that cognitive environment. It traces out clear lines of discontinuity with the culture of its day, yet does not purport to update the thinking of ancients when it comes to science, ontology and sociology. Instead, the Bible reveals Yahweh and His covenant to Israel and calls Israel to live distinctly in their own culture.
This question of ANE influence on the Bible is a point of contention in today’s world. Walton will equip you to face the question dead-on and come away with an even greater appreciation for just what the Bible has to offer. Being aware of what type of literature forms the Old Testament’s cognitive background can help us approach the text with more understanding. I greatly benefited from this book, and recommend it highly to any who teach or preach from the Old Testament.
This past Sunday, I had the privilege of preaching for a special five-part series at our church. Each week a sermon has been devoted to one of the Five Solas of the Reformation. In English, the Five Solas are: Christ Alone, Scripture Alone, Grace Alone, Faith Alone, and to the Glory of God Alone. This is also the order we are using for the sermon series. Our pastor has opened the series and will finish it, and two other men and I are privileged to contribute one of the messages for the set.
Tomorrow is the 500th anniversary of the Protestant Reformation, as Martin Luther nailed his 95 Theses on the church door of All Saints Church in Wittenburg on October 31, 1517. For the occasion, I have been reading through Diarmaid MacCulloch’s masterful work 
