I wasn’t alone in feeling elated after encountering preaching unlike anything I had heard before. Though I didn’t know it at the time, I was being introduced to what’s known as the “young, restless, and reformed movement.” What I did know was that I had discovered men who consistently pointed me to Scripture and thoughtfully answered questions my previous church hadn’t addressed.
The importance of the Bible was never something my former church needed to emphasize with me. From the moment I was born again, it seemed evident that Scripture held all the knowledge I required. However, the focus of the church services leaned more toward pursuing ecstatic experiences in hopes of being raptured, rather than delving into the apostles’ doctrine. Over time, a growing discomfort with certain church practices and teachings settled within me, though I couldn’t quite articulate its source. Discovering figures like John Piper, Tim Conway (not the comedian), Paul Washer, and others unlocked an entirely new theological landscape for me.
It was evident that God had raised up numerous voices to challenge the widespread errors of the prosperity gospel and the man-centered “easy-believism” that had infiltrated evangelicalism. I recall picking up Collin Hansen’s book, Young, Restless, Reformed, at a Ligonier conference. It presented compelling testimonies of individuals who hungered for sound doctrine and had finally discovered what their souls longed for: robust, Scripture-based teaching that included the sovereignty of God, substitutionary atonement, and other vital biblical truths that had been previously dismissed as unimportant.
Inevitably, as one matures in their faith journey, an encounter with the Reformers becomes almost certain. You begin to appreciate the fervent dedication of the Puritans, which naturally leads to a deeper exploration of the influential figures frequently cited by respected biblical scholars. This exploration also unveils the significance of church history and the historic confessions of faith. You come to recognize that God’s work in building His church extends far beyond your own lifetime, having gifted her with “apostles, prophets, evangelists, and pastor-teachers, for the equipping of the saints” (Ephesians 4:11-12).
Slow Drifting from the Source
Like all precious blessings, these discoveries can be distorted by sinful pride, morphing into opportunities for idolatry. Inevitably, factions begin to form, and those deemed authorities are elevated, sometimes excessively. The focus on being sound in doctrine subtly shifts from a rigorous adherence to Scripture itself to aligning one’s beliefs with particular, admired figures. A subtle erosion of confidence in one’s own ability to diligently search the Scriptures, as the noble Bereans did, begins to take hold. This is fueled by the unspoken assumption that only the “divines” possess the correct interpretive framework. Consequently, there’s an implicit perpetuation of the idea that for every minute spent reading the Bible, ten or more should be devoted to commentaries. With the increasing accessibility of technology, it becomes even easier to consume others’ thoughts on Scripture rather than engaging directly with the text itself.
The profound irony of this phenomenon lies in its prevalence within a tradition that originated with the principle of sola scriptura—Scripture alone as the ultimate authority, superseding church fathers and councils. The Reformers themselves faced fierce opposition from Rome for daring to question the established dogma passed down through a lineage of authorities tracing back to their patron saints. One can almost hear the echoes of that historical conflict: who did these Reformers think they were, challenging doctrines like baptismal regeneration? Did they presume to know better than fifteen centuries of established church authority?
Perhaps it’s just me, but it seems there is an increasing number of individuals who once passionately embraced the reformed tradition now making an exodus toward Roman Catholicism and Eastern Orthodoxy. Why is this happening? When tradition supplants the authority of Scripture, it’s no longer the light of the Word guiding people, but rather the interpretations of those deemed qualified authorities. They were often taught implicitly that questioning or refining their cherished confessions was unthinkable. One might get the impression from some circles that 1646, the year of the Westminster Confession, marked the definitive and perfect systematization of truth. The unspoken sentiment seems to be: who are you to suggest that we should continue to build upon the foundations of the past?
Regardless of any potential ridicule, we must consistently refine our understanding and practices through the lens of Scripture. The individuals who penned the confessions were deeply committed to chapter and verse. While it’s true that not every belief can be neatly summarized in a single verse or two, we must be prepared to articulate our perspectives and practices through careful exegesis and diligent application of the entire Bible. Ultimately, Christians must be biblicists.
What Do I Mean by Biblicist?
Of course, it’s necessary to define what I mean by “biblicist,” especially given its history of being used with derogatory connotations. By no means do I intend to suggest that we should disregard the valuable insights of those who have come before us. That stance would hardly be biblicist, considering that Scripture itself highlights God’s ongoing provision of gifted individuals—those who communicate the Word—for the edification of the church (Ephesians 4:11-14). Nor am I advocating for the rejection of theological terms, such as “Trinity,” simply because they aren’t explicitly found in the Bible but effectively communicate scriptural truth. Rather, by “biblicist,” I mean that we must consistently appeal to the ultimate authority of Scripture to provide the rationale for our beliefs and practices. The very way we articulate our faith should demonstrate that our convictions have been shaped by the mind of God revealed in Scripture, rather than merely echoing the thoughts of others.
A familiar yet perpetually relevant passage to consider is found in Acts 17. The Bereans are commended for their nobility in comparison to the Thessalonians. Why this distinction? “Now these were more noble than those in Thessalonica; they received the word with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). When the Apostle Paul proclaimed the gospel in the Berean synagogue, neither he nor his audience relied on extra-biblical authorities to validate their claims. Instead, the Bereans diligently examined the Scriptures daily to ascertain whether Paul’s doctrine aligned with the infallible Word of God. They were not perceived as arrogant or presumptuous for scrutinizing the teachings of a theologian par excellence—a Pharisee of the Pharisees. Sadly, it was often those entrenched in their traditions who posed the greatest opposition to Paul. It’s unfortunate that biblicists today are often viewed as anything but noble, frequently portrayed instead as arrogantly challenging established experts.
While the danger of a hyper-individualistic “solo Scriptura” approach (just me, myself, and the Bible) is real and not to be condoned, the alternative isn’t blind adherence to tradition. Instead, we should thoughtfully incorporate the insights of those who have gone before us, while also being willing to refine them when necessary through rigorous scriptural examination. Just as individual Christians mature in their understanding, the entire body of Christ progresses in its comprehension of truth (Ephesians 4:11–16). As the world advances, tools of dominion like technology empower us to build upon past discoveries. What once demanded hours of painstaking work with concordances and dictionaries now takes us mere minutes. The ease with which we can engage in profitable discourse with fellow believers worldwide further sharpens our understanding. It would be to our detriment if we failed to deepen our comprehension as history moves forward.
It is genuinely concerning to witness theological discussions among believers devolve into a contest of who adheres most rigidly to the reformed tradition. While we can undoubtedly glean wisdom from tradition, the foundation of our reasoning and the evidence for our conclusions must be demonstrably rooted in Scripture. I am convinced that many Christians diligently follow Bible reading plans, perhaps covering four chapters (and a mere four pages in their Bible) daily, yet readily devour 300-page books by various theologians. It does us a profound disservice when the Bible isn’t our primary resource for seeking answers—the first book we pick up, diligently study, and deeply meditate upon. Far too often, I’ve heard biblical discussions where someone inquires about the basis for a particular conclusion, only to receive a barrage of quotations from sources other than the Bible itself.
Jesus Himself should serve as our ultimate role model in how to engage with Scripture. He too “grew and became strong in spirit, filled with wisdom; and the grace of God was upon him” (Luke 2:40), a growth nurtured by making the Word of God His constant meditation. Consider how frequently Jesus would ask, “Have you not read?” He consistently redirected the religious leaders’ flawed assumptions by returning to the foundational source—the Scriptures. When we evaluate fellow believers based on adherence to specific chapters and paragraphs of confessions rather than direct engagement with chapter and verse of the Bible, we risk creating our own modern-day “tradition of the elders.” Confessionalists might bristle at such a statement, asserting that the confessions, meticulously formulated over centuries, already provide the definitive interpretation of Scripture. If this is indeed the case, then that very claim must be rigorously demonstrated from the Bible itself.
Should We Be Biblicists in Our Approach to Justice?
The prophet Isaih said, “He will not fail nor be discouraged, Till He has established justice in the earth; And the coastlands shall wait for His law” (Isaiah 42:4). This assures us that Jesus will not grow weary in establishing justice throughout the world until everything is ultimately subjected under His authority. We can be certain that the world’s peoples are not longing for some ingenious political philosophy conceived by human minds. The nations are not eagerly anticipating deliverance from their oppression through a sanctified adaptation of Aristotelian political theory. Rather, the nations await the justice that emanates from the Just Judge Himself—and the good news is that He has spoken. His Word is fully sufficient to instruct the nations in obedience, leading all peoples to practice true justice (Isaiah 2:3-4).
Men, in their pride, love sophistication. The unregenerate mind delights in its own elevated and intricate thoughts. Yet, we should find profound glory in the fact that the infinite God has condescended to communicate with us clearly, in a way that our finite minds can grasp. While it’s true that not every passage in Scripture is easily comprehended (2 Peter 3:16), the Bible’s core message is fundamentally simple—though certainly not shallow. It is simple in the sense that even an uneducated person can learn the principles of righteousness and justice from its precepts. Children can understand straightforward commands that promise them long life (Ephesians 6:1-3). The true obstacle lies within ourselves. It requires faith to trust in the Lord and resist the urge to lean on our own understanding (Proverbs 3:5). It demands faith to reject statist inclinations, the notion that we can engineer justice by synthesizing supposedly brilliant human ideas.
Some are tempted to believe that while the Bible is sufficient for personal theology, church practice, and family life, our complex modern culture necessitates additional frameworks for social and civil order. This, however, represents a dangerous compartmentalization of faith. God’s Word provides us with principles for implementing justice not only within the church (as seen in church discipline) and the family, but also in all our relationships, explicitly including social interactions and public order. While the world endlessly seeks its own perfect system, God has already provided us with a flawless blueprint. Tragically, even well-intentioned Christians sometimes attempt to synchronize pagan ideologies with biblical principles, often to the detriment of the latter.
Precisely because we understand that the Old Covenant has been superseded, we recognize that we cannot simply transplant the Mosaic code directly and label it “justice.” Christians must grapple with the complex task of applying the entirety of God’s Word within the framework of the New Covenant, but let this wrestling remain firmly anchored to the Bible itself. If Christians are actively wrestling with the biblical text, that in itself is a victory. However, when our focus shifts to whether our conclusions align with a particular confession or theologian, that becomes the extent of our progress. It often seems we are far too content with merely echoing the insights of past movements, rather than doing the hard work of fresh biblical engagement.
Biblical justice is fundamentally simple, yet profoundly deep. It’s akin to digging a hole: the initial act is simple, but persistent labor is required to excavate deeper and deeper, and time is needed to unearth its valuable treasures. While the Bible provides a sufficient foundation for understanding justice, it demands consistent training to sharpen our senses to its practical implications. Transformation through its wisdom comes through persistent application and the intentional approval of what is excellent. Biblical justice transcends mere intellectual assent to propositional truths; it involves actively living out its implications as we continually reflect upon and internalize its teachings. This is why it is simple in its foundation, yet far from easy in its execution. If it were easy, then the qualifications for elders and judges would be far less rigorous.
Concluding Thoughts
My aim is not to introduce “Biblicist” as another label to be worn with prideful ostentation. Our focus should not be on the labels themselves, but on the substance of the concept. There ought to be no shame in wielding the sword of the Spirit in our daily engagement with words. May we remain steadfastly tethered to Scripture as we endeavor to apply its truth to every area under the sun.
