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As announced in recent weeks, our church’s 2025 Annual Congregational Meeting (ACM) will be held today at 4:00 p.m. in the SingPost Level 5 Auditorium. We encourage all members to attend prayerfully, and participate in this important gathering.

Necessity of ACM

ACM is not merely an administrative necessity, but an expression of the church’s biblical order and faithfulness. Scripture calls God’s people to accountability and orderly governance. 

The early church likewise gathered regularly to deliberate and report God’s work among them. Paul and Barnabas reported to the church – “And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles” (Acts 14:27). Such purposeful gatherings helped in the recounting and discerning of God’s guidance and work among churches through the brethren. Likewise, Acts 15:4 records, “And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.”  Such assemblies also encouraged accountability, and demonstrated that church decisions flow from prayerful reflection on God’s providence.

The Bible admonishes Christians to demonstrate stewardship – “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:2) – as well as to endeavour “to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). 

In our ACM, let us express our obedience to Christ’s headship of the church, our fellowship as a covenantal community of God’s people, and our commitment to conduct His work faithfully and orderly. Scripture teaches that “God is not the author of confusion, but of peace, as in all churches of the saints” (1 Corinthians 14:33). Therefore, every church assembly, especially the ACM, must reflect the decency and order that honour Christ, the Head of the church (Colossians 1:18). “Let all things be done decently and in order” (1 Corinthians 14:40). 

The church is a spiritual body of believers governed by Christ through His ordained officers, namely pastors and elders (cf. 1 Timothy 3; Titus 1). Preachers and deacons co-labour with them faithfully in the shepherding of the flock, and in overseeing the various ministries of the church, both in Singapore and abroad. The ACM provides an annual opportunity for the congregation to give account, renew unity, and reaffirm their shared commitment to God’s work. 

Biblical Principles for Orderliness

Order in church governance and our meetings is not a matter of convenience, but of obedience to Christ’s revealed will. The following principles ensure biblical orderliness:

a. The Authority of Scripture:

Every report, motion, and decision must conform to the Word of God. The church does not legislate new truth, but administers the revealed will of Christ (2 Timothy 3:16–17).

b. The Role of Elders:

According to the Church Constitution, the Pastor, on behalf of the Elders, presides over the ACM (cf. 1 Timothy 5:17; Hebrews 13:7, 17). The Elders supervise the meeting not as executives, but as shepherds, “taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1 Peter 5:2–3). The Elders ensure that all proceedings are conducted in a manner that is decent, charitable and edifying, with the help of deacons and other brethren appointed to assist in practical arrangements and the orderly facilitation of the meeting.

c. Church Members’ Participation:

Members of the church are called to participate responsibly, asking questions with respect, voting prayerfully when elections or other matters arise, and supporting the church’s decisions with a spirit of unity and mutual commitment to glorify the LORD. This reflects the harmony of 1 Corinthians 12, where every member contributes to the body’s health.

d. The Spirit of Prayer and Grace:

The ACM begins and concludes with prayer, seeking God’s wisdom and guidance for the meeting and for all the affairs of the church conducted under His sovereign care. The meeting should reflect a spirit of order, peace and mutual encouragement, remembering Scripture’s call that “all things be done unto edifying” (1 Corinthians 14:26b).

Practical Suggestions to Maintain Order

a. Preparation:

Review the distributed reports and agenda, and pray thoughtfully. Submit your queries early to the BOE Secretary (ng_pohkok@hotmail.com) or to Pastor (pastor.gbpc@gmail.com). Preparation prevents confusion and impulsive debate.

b. Moderation:

The chairman (pastor) will moderate discussions firmly yet pastorally, ensuring that the business of the meeting is conducted decently and without disorder.

c. Transparency and Integrity:

Financial statements, ministry reports, and membership records shall be presented with honesty, accuracy and transparency, and received in a spirit of gratitude and trust, thereby strengthening accountability and unity in the church.

d. Spiritual Focus During the Meeting:

The portion of the meeting designated for thanksgiving and exhortation shall be used to give due recognition to God’s faithfulness, and to reaffirm the congregation’s commitment to the mission and ministry of the church. Throughout the meeting, every participant shall conduct himself with reverence towards God, and with brotherly love towards one another, in keeping with the spirit of Christian fellowship.

Conclusion

An orderly ACM is not a mere institutional formality; it is an act of worship. When conducted in submission to Scripture, guided by the elders, and characterised by humility and truth, it glorifies God, strengthens unity, and models the heavenly order of Christ’s kingdom. The church that honours the biblical orderliness in her meetings reflects the beauty of divine order, where grace governs, peace prevails, and Christ is exalted among His people.

READ:

1 Timothy 4:12a

^12a Let no man despise thy youth.

EXHORTATION:

From these words of Paul, it is clear that Timothy was then a young man, though no reference to his exact age is found. He was ministering God’s Word to the church in Ephesus (1 Timothy 1:3). It was an enormous task to be a pastor, particularly to a large and vibrant church like that in Ephesus. It must have been a tall order for the young Timothy. It is apparent from Paul’s words in this epistle that he was ploughing his way through the difficulties he faced in the ministry.

Some people in the church must have been hard to deal with. They might not have accepted him as a leader and teacher due to his youthfulness. So Paul advised Timothy, “Let no man despise thy youth”. Paul wanted him to give no occasion for anyone to accuse him as a frivolous, facetious young man. He ought to act in such a way that men will respect him in all aspects as a minister of the Word. His habits, his mannerisms, his practices and his demeanour should be above reproach. No occasion should be given for anyone to despise him, or to perceive him as an indiscreet, unwise, unsuitable person for the ministry of the Word.

A man in the ministry must see to it that he conducts himself in a manner worthy of the office to which he has been called. The respect that he receives is closely attached to his conduct and abilities. Such respect is not attained by “acting big” or bragging about one’s credentials, but by humility, prayerfulness, faithfulness, friendliness, industriousness, cheerful countenance, practical wisdom, etc.

Paul’s counsel to Timothy was meant to mould him to be a “good minister” (1 Timothy 4:6). His corrections and instructions were for his betterment. In fact, Paul had a high regard for Timothy. In his first epistle to the Thessalonians, Paul commended Timothy as “our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith” (1 Thessalonians 3:2).

Every Christian young man who desires to progress in his Christian life and service must be open to godly counsel from mature Christian men around him. It is a great blessing to have a godly man with biblical knowledge and plenty of experience in the Lord’s work to provide necessary correction and counsel. Young men who are submissive and willing to be corrected and instructed, will make excellent progress in both life and ministry.

READ:

1 Timothy 4:7

⁷ But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

EXHORTATION:

It was with profound concern for Timothy’s pastoral ministry that the apostle Paul had written this epistle. Instructions concerning a faithful and fervent pastoral ministry abound in this epistle. Timothy had just been instructed in the previous verse that “If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.” In other words, it is the declaring of God’s truth and being nourished in His Word, which make one a good minister.

But there will always be challenges to one’s commitment to the truth that must be decisively dealt with. So Paul admonished, “But refuse profane and old wives’ fables”. “Fables” are myths or folk tales that are not founded on facts; “old wives’ fables” denote legends and folk tales, such as those found abundantly in heathen religions. There were also many Jewish fables which were contrary to the Word of God. Paul calls them “profane”, for they are blasphemous or impious in their character. They are devoid of truth and godliness. In 1 Timothy 1:4, Paul warned, “Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.” To Titus, he wrote, “Not giving heed to Jewish fables, and commandments of men, that turn from the truth” (Titus 1:14).

Paul’s counsel to Timothy was to “refuse” them all. Christians must not entertain any unbiblical, superstitious stories. They have nothing to do with such baseless stories. Giving heed to such vain stories will have severe consequences. In 2 Timothy 2:16, Paul warned, “But shun profane and vain babblings: for they will increase unto more ungodliness.” Paul further warned that in the last days, many “shall turn away their ears from the truth, and shall be turned unto fables” (2 Timothy 4:4).

Not only should one refuse such unprofitable, unfounded stories and claims that are being circulated, one must also “exercise thyself rather unto godliness”. Instead of wasting our time and efforts in conversations and friendships that corrupt us, we ought rather to pay attention to that which tends to piety and holiness. Let us seriously consider our progress in true godliness and give ourselves only to that which advances our piety.

READ:

James 1:8

⁸ A double minded man is unstable in all his ways.

EXHORTATION:

The Greek words used by James for “double minded man” can be literally translated as a man of double souls. To pursue Christ and the world is to pursue both good and evil, which divides and defiles all the good in oneself. A believer ought to be single-minded in his allegiance to God. He cannot be divided in his loyalty to God. If a man who claims to be a believer is always in two minds, he will prove himself to be hypocritical.

The church in Corinth had many who lived a “double life”, which was sharply rebuked by the apostle Paul. “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Corinthians 3:1-3).

Sadly, many attempt to live a double-minded life in these days. They try in vain to blend contradictory pursuits of carnality and godliness, faith and doubt, the flesh and the Spirit, self and God, the wisdom from above and the wisdom from the earth. Double-mindedness will severely mar one’s life. One’s life will be smeared with stains of divided loyalties. If a man would ask God in prayer for a favour but would not submit to His Word, let him not think that God would accept his prayer. He who prays without surrendering to God’s will is disingenuous.

The apostle James says that such a life “is unstable in all his ways”. Unstableness of the double-minded man is not merely in regard to prayer, but in respect to “all his ways”! His character, conduct, friendship and all other pursuits of life will show his instability in faith and devotion. Although such a person claims to trust in God, all his ways will show otherwise.

Many such may profess to be Christians and claim to seek God in prayer, but their fickleness and instability will consume their lives in all respects. If a true Christian has been living without wholehearted devotion to God, he must repent of the folly of his double-mindedness and return to God at once! Why should such a person expect anything from God through prayer? Let every Christian yield to God with genuine, undivided faith so that God’s wisdom, favour and assurance may always attend his ways.

READ:

James 1:6

⁶ But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

EXHORTATION:

To obtain any favour from God, there must be faith in the asker. How can a person ask in faith if he has no faith in God? How can he ask in Christ’s name if he believes not in Him? Hebrews 11:6 says, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

It is also crucial that the request made befits the faith in the Lord Jesus. If one has no good grounds to believe that God will be pleased with the request, then it would not be asking in faith. Scripture says in 1 John 5:14, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us”. In fact, asking for things that are inconsistent with Scripture is sin.

Faith in God also means submission and obedience to His good will. If we ask for anything from Him, let it be with a willing and ready heart to remain submissive to His answer. We must not ask with a covetous and grudging spirit, but rather with a quiet heart resolved to yield to His will. We must not be self-seeking but God-pleasing in our desires and requests.

Our faith in the wisdom, goodness and faithfulness of our God should fortify our assurance that whatever be His answer to our request, it will be certainly for our good and for His glory through us. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28).

Asking in faith also means being fervent in our prayers. “The effectual fervent prayer of a righteous man availeth much” (James 5:16). By our continual asking for a matter that is in our mind, we do not weary our gracious and compassionate God. He knows it is because of our total reliance upon Him that we return repeatedly to Him with prayers. Has not His Word reminded us to “Pray without ceasing” (1 Thessalonians 5:17)? Jesus also said in Luke 18:1 “that men ought always to pray, and not to faint”.

Thus, we must be unwavering in our faith in God when we pray. Let there be no hesitancy nor doubting. Otherwise, like in a troubled sea, our hearts will be filled with doubt and anxiety. So, let us commit our needs and troubles in prayer to God with utmost confidence and assurance.

READ:

1 Timothy 2:8

⁸ I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

EXHORTATION:

Paul, having introduced himself in the previous verse as one who is ordained to be a preacher, an apostle and a teacher of the church (cf. v. 7), now exercises his apostolic authority to give more directions to Timothy, who was ministering to the church in Ephesus (cf. 1:3), concerning prayer in church gatherings. In the first seven verses of this chapter, he had already instructed that prayers be offered on behalf of all people, including kings and people in authority.

The apostle instructed “men” to “pray every where”. The phrase “every where” in the original Greek text is literally “in every place”. Paul was saying that men should pray in places where they met together for worship, hearing of God’s Word and prayer. Their meetings were often held in large rooms of houses that belonged to church members.

In such public gatherings, the apostolic instruction is that “men” ought to pray. Paul uses the plural form of the Greek word an?r, which refers to an adult male person. He did not use the generic Greek word ánthr?pos, which means mankind in general. Obviously, Paul here refers to males, as distinguished from females. When the church come together and it is time to pray, the men ought to do the praying. Now this is the apostolic emphasis. This instruction was very much in line with the Old Testament practice in the Jewish synagogue that only men were permitted to pray in their public services. It is apparent from the following section of this chapter that Paul’s insistence here on men praying in church gatherings, was because some women in the Ephesian church had challenged the male leadership in matters of prayer, teaching and leadership.

As for the men, they should offer prayers, “lifting up holy hands”. Though Paul here mentions the lifting up of hands as a posture of prayer, many prayer postures have been mentioned in other parts of Scripture, such as standing (Genesis 18:22; Matthew 6:5), hands spread out or lifted heavenward (Exodus 9:29; James 4:8), bowing the head (Genesis 24:48; 2 Chronicles 29:30), kneeling (2 Chronicles 6:13; Psalm 95:6), falling down with the face upon the ground (Genesis 17:3; Matthew 26:39), etc. Whatever be the posture of the body, the praying man must be holy. They must also be “without wrath and doubting”, i.e. without angry disputations and contention.

READ:

1 Timothy 2:5

⁵ For there is one God, and one mediator between God and men, the man Christ Jesus.

EXHORTATION:

The apostle Paul presents this statement as a reason for his earlier advice on the need to pray to God for all men, even for kings and people in authority. Such praying is good and acceptable in the sight of God, “Who will have all men to be saved, and come unto the knowledge of the truth” (v. 4). The reason for such prayers for all men is because “there is one God”. He alone is the Creator and the sovereign God of all classes, races and nationalities; without coming to Him through the Mediator whom He has appointed, no man shall be saved.

A mediator is one who stands as an agent of reconciliation between two parties or persons that are at odds with one another. His task is to bring them together and make peace between them. God has appointed such a Mediator, that man (who has been alienated from Him) may be reconciled to Him. Explaining man’s alienation from God in Ephesians 4:18, Paul said, “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart”. In Romans 8:7, he said, “the carnal mind is enmity against God”. He told the Colossian Christians, “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled” (Colossians 1:21). Without a mediator, no man could find his way back to God.

The only One whom God has appointed to be the Mediator in order to reconcile men (estranged from God by their sins) to Himself, is “the man Christ Jesus”. God’s only begotten Son, Jesus Christ, who became a man, is His appointed Mediator between God and men. Scripture also makes it plain how Christ, as our Mediator, reconciles us to God. Paul affirms in Romans 5:10, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” Paul again said in Ephesians 2:16, “And that he might reconcile both (Jews and Gentiles) unto God in one body by the cross, having slain the enmity thereby”. The believing penitent is now “accepted in the Beloved”. In this high office, Christ stands alone because He alone is both God and man. To join Mary and the saints to Christ in His Mediatorship – which is what the church of Rome does – implies that Christ is unable to accomplish His own peculiar work. We must reject Rome’s error and only trust in Christ as our Mediator in order to be reconciled to God.

READ:

Colossians 1:14

¹⁴ In whom we have redemption through his blood, even the forgiveness of sins.

EXHORTATION:

Here our salvation is referred to as “redemption” in Christ. The word “redemption” refers to the securing of one’s release or freedom by the payment of a price, which is known as “ransom”. Redeeming slaves and prisoners-of-war by paying a ransom was common in the ancient world. So, “redemption” is freedom purchased. It also presupposes the condition of detention from which there is no escape until the ransom is paid.

We are under the wrath of God because of our sins. As Ephesians 2:3 says, “we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” The condemnation of God was upon us, detaining us under His curse.

But Christ came, “blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:14). There on the cross, Christ shed “his blood” and died. He appeased the wrath of God by the shedding of His blood in His death on the cross. Jesus Himself said, “For this is my blood of the new testament, which is shed for many for the remission of sins” (Matthew 26:28). Paul said in Romans 5:9, “Much more then, being now justified by his blood, we shall be saved from wrath through him.” The apostle Peter, in describing our redemption, wrote, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).

It is important to note that Christ paid the ransom not to Satan, but to God, whose just wrath was against our sins. God was pleased to accept Christ’s blood as the ransom for our sins. The blood of Christ was the sufficient price for our redemption. God’s justice being thus satisfied, we are reconciled to God, thereby releasing us from our obligations to punishment. By reason of what His Son underwent for us, God had pardoned our sins, His justice having been fully satisfied. The forgiveness of our sins was once and for all accomplished by Christ through His suffering, the shedding of His blood and His death on the cross.

This is an article by Martin Luther, the great leader of the Reformation. This article is from his book, “The Bondage of the Will.” Here, he answers the Roman Catholic sophists who claimed that the Bible is a book of mystery which cannot be understood by the readers. 

Vocabulary—perspicuity: clarity; recondite: obscure, hidden; sophists: a class of philosophers who argue intentionally, but fallaciously; Corycian Cavern: a deep hollow in rocks.

You divide Christian doctrines into two classes, and make out that we need to know the one but not the other. ‘Some,’ you say, ‘are recondite whereas others are quite plain.’ Surely at this point you are either playing tricks with someone else’s words, or practising a literary effect! However, you quote in your support Paul’s words in Romans 11, ‘O the depth of the riches both of the wisdom and knowledge of God!’ (v. 33); and also Isaiah 40: ‘Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?’ (v. 13). It was all very easily said, either because you knew that you were writing, not just to Luther, but for the world at large, or else because you failed to consider that it was against Luther that you were writing! I hope you credit Luther with some little scholarship and judgment where the sacred text is concerned? If not, behold! I will wring the admission out of you! Here is my distinction (for too I am going to do a little lecturing - or chop a little logic should I say?): God and His Scripture are two things, just as the Creator and His creation are two things. Now, nobody questions that there is a great deal hid in God of which we know nothing. Christ Himself says of the last day. ‘But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only’ (Matthew 24:36); and in Acts 1, he says: ‘It is not for you to know the times or the seasons’ (v. 7) and again he says: ‘I know whom I have chosen’ (John 13:18); and Paul says: ‘The Lord knoweth them that are his’ (2 Timothy 2:19); and the like. But the notion that in Scripture some things are recondite and all is not plain was spread by the godless Sophists (whom now you echo, Erasmus) - who have never yet cited a single item to prove their crazy view; nor can they. And Satan has used these unsubstantial spectres to scare men off reading the sacred text, and to destroy all sense of its value, so as to ensure that his own brand of poisonous philosophy reigns supreme in the church. I certainly grant that many passages in the Scriptures are obscure and hard to elucidate, but that is due, not to the exalted nature of their subject, but to our own linguistic and grammatical ignorance; and it does not in any way prevent our knowing all the contents of Scripture. For what solemn truth can the Scriptures still be concealing, now that the seals are broken, the stone rolled away from the door of the tomb, and that greatest of the mysteries brought to light - that Christ, God’s Son, became man, that God is Three in One, that Christ suffered for us, and will reign for ever? And are not these things known, and sung in our streets? Take Christ from the Scriptures - and what more will you find in them? You see, then, that the entire content of the Scriptures has now been brought to light, even though some passages which contain unknown words remain obscure. Thus it is unintelligent, and ungodly too, when you know that the contents of Scripture are as clear as can be, to pronounce them obscure on account of those few obscure words; if words are obscure in one place, they are clear in another. What God has so plainly declared to the world is in some part of the Scripture stated in plain words, while in other parts it still lies hidden under obscure words. But when something stands in broad daylight, and a mass of evidence for it is in broad daylight also, it does not matter whether there is any evidence for it in the dark. Who will maintain that the town fountain does not stand in the light because the people down some alley cannot see it, while everyone in the square can see it?

There is nothing, then, in your remark about the ‘Corycian cavern’; matters are not so in the Scriptures. The profoundest mysteries of the supreme Majesty are no more hidden away, but are now brought out of doors and displayed to public view. Christ has opened our understanding, that we might understand the Scriptures, and the Gospel is preached to every creature. ‘Their line is gone out through all the earth, and their words to the end of the world’ (Psalm 19:4). ‘All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness’ (2 Timothy 3:16). Come forward then, you, and all the Sophists with you, and cite a single mystery which is still obscure in the Scriptures. I know that to many people a great deal remains obscure; but that is due, not to any lack of clarity in Scripture, but to their own blindness and dullness, in that they make no effort to see truth which, in itself, could not be plainer. As Paul said of the Jews: ‘The veil is upon their heart’ (2 Corinthians 3:15) and again, ‘If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not’ (2 Corinthians 4:3-4). They are like men who cover their eyes, or go from daylight into darkness, and hide there, and then blame the sun, or the darkness of the day, for their inability to see. So let the wretched men abjure that blasphemous perversity which would blame the darkness of their own heart on to the plain Scripture of God!

When you quote Paul’s statement (Romans 11:33?), ‘his judgments are incomprehensible’, you seem to take the pronoun ‘his’ to refer to Scripture; whereas the judgments which Paul there affirms to be incomprehensible are not those of Scripture, but those of God. And Isaiah 40 does not say: ‘who has known the mind of the Scripture?’ but: ‘who has known the mind of the Lord?’ (Paul, indeed, asserts that Christians do know the mind of the Lord; but only with reference to those things that are given to us by God, as he there says in 1 Corinthians 2:12). You see, then, how sleepily you examined those passages, and how apt is your citation of them - as apt as are almost all your citations for ‘free-will’! So, too, the examples of obscurity which you allege in that rather sarcastic passage are quite irrelevant - the distinction of persons in the Godhead, the union of the Divine and human natures of Christ, and the unpardonable sin. Here, you say, are problems which have been solved. If you mean this of the enquires which the Sophists pursue when they discuss these subjects, what has the inoffensive Scripture done to you, that you should blame such criminal misuse of it on to its own purity? Scripture makes the straightforward affirmation that the Trinity, the Incarnation and the unpardonable sin are facts. There is nothing obscure or ambiguous about that. You imagine that Scripture tells us how they are what they are; but it does not, nor we need to know. It is here that the Sophists discuss their dreams; keep your criticism and condemnation for them, but acquit the Scriptures! If, on the other hand, you mean it of the fact themselves, I say again: blame, not the Scriptures, but the Arians and those to whom the Gospel is hid, who, by reason of the working of Satan, their god, cannot see the plainest proofs of the Trinity in the Godhead and of the humanity of Christ.

In a word: The perspicuity of Scripture is twofold, just as there is a double lack of light. The first is external, and relates to the ministry of the Word; the second concerns the knowledge of the heart. If you speak of internal perspicuity, the truth is that nobody who has not the Spirit of God sees a jot of what is in the Scripture, they do not understand or really know any of it. They do not believe in God, nor do they believe that they are God’s creatures, nor anything else - as Psalm 14:1 puts it, ‘The fool hath said in his heart, There is no God.’ The Spirit is needed for the understanding of all Scripture and every part of Scripture. If, on the other hand, you speak of external perspicuity, the position is that nothing whatsoever is left obscure or ambiguous, but all that is in the Scripture is through the Word brought forth into the clearest light and proclaimed to the whole world.

Sermon Text: 1 Samuel 7:1–17
Speaker: Preacher Cornelius Koshy
Date: 26th October 2025