God enabling me, before year's end I will read Biblical Doctrine by John

MacArthur and Richard Mayhue (hereinafter BD) and write concise, weekly
reports about this compendium of biblical and theological knowledge. I'll post
on my summaries here; they will highlight materials in BD and my occasional
reflections, with references to significant theological works by recent authors
and others whose writings have stood the test of time.

Motivation: It has been 39 years since I completed my bible and theology

coursework at Biola. I began this project because I am overdue for a
refresher course. My larger purpose is to encourage others to continue to
grow in the grace and knowledge of the Lord. I pray that God will give those
who accompany me on this academic journey "the Spirit of wisdom and of
revelation in the knowledge of him, having the eyes of your hearts
enlightened, that you may know what is the hope to which he has called you,
what are the riches of his glorious inheritance in the saints, and what is the
immeasurable greatness of his power toward us who believe, according to
the working of his great might" (Eph. 1:17-19).

Biblical Doctrine: A Systematic Study of Bible Truth (Crossway, 2017) is

available at the bookstore on the Word of Grace Bible Church campus. Those
who subscribe to Logos Bible Software can add Biblical Doctrine to their
library collection for about $28, plus tax.

The list of 'major topics' covered in chaper one (Introduction: Prolegomena) is

comprehensive; my reports will be somewhat selective, focusing on topics
that I judge to be particularly important or interesting.

Major Topics Covered in Chapter 1

What Is Theology?

Why Study Theology?

What Are the Various Major Kinds of Theology?

What Is Systematic Theology?

What Are the Categories of Systematic Theology? (BD 37)

What Is the Relationship between Exegetical, Biblical, and

Systematic Theology?

What Are the Benefits and Limitations of Systematic Theology?

Before I summarize the Relationship between Exegetical, Biblical, and

Systematic Theology, I reproduce the authors' description of the
subbranches or categories of theology and then highlight certain preliminary
issues which the authors discuss.

What Are the Categories of Systematic Theology?

1. Bibliology: The doctrine of the inspiration, inerrancy, authority, and

canonicity of the Bible (Gk. biblion, “book”)

2. Theology proper: The doctrine of the existence and being of God, including
the triunity of God (Gk. theos, “God”)

3. Christology: The doctrine of the person and work of the Lord Jesus Christ
(Gk. christos, “Christ”)

4. Pneumatology: The doctrine of the person and work of the Holy Spirit (Gk.
pneuma, “Spirit”)

5. Anthropology: The doctrine of humanity (Gk. anthrōpos, “man”)

6. Hamartiology: The doctrine of sin (Gk. hamartia, “sin”)

7. Soteriology: The doctrine of salvation (Gk. sōtēria, “salvation”)

8. Angelology: The doctrine of holy angels, Satan, and fallen angels (Gk.
angelos, “angel”)

9. Ecclesiology: The doctrine of the church, universal and local (Gk. ekklēsia,
“assembly” or “church”)

10. Eschatology: The doctrine concerning the entire scope of biblical

predictive prophecy, especially end-time events, including the destination for
both saved and unsaved people, heaven and hell (Gk. eschatos, “last things;
(BD 37)
Early on in BD, the authors ask the reader to consider a key issue: 'How Does
Systematic Theology Relate to One’s Personal Life?' They consider this under
three headings: Intimacy and Maturity; Holiness; and Sanctification (BD 59).

Their question seems to urge students not to be so entirely focused on the

professional study of the bible and theology that they lose sight of the larger
and more important enterprise of cultivating spiritual maturity, holiness, and
an intimate relationship with God. As leaders at the Masters Seminary,
MacArthur and Mayhue are clearly concerned that the future pastors and
researchers they train aspire to be godly and not merely erudite. While they
argue that "sitting under expository preaching and studying systematic
theology. . . will enhance one’s spiritual maturity," they add that "genuine
spirituality" must be marked by intimacy with God (BD 60). They insist that
knowledge of scripture is "essential for growing in spiritual maturity," but
warn those who only have cold 'head knowledge' to beware, least they fall
into legalism and that pride which preceeds a great fall.

They argue that spiritual maturity springs out of holiness; citing the Scottish
theologian John Brown, they write that holiness boils down to something
practical that "we can all understand and pursue;" as Brown put it,

'Holiness does not consist in mystic speculations, enthusiastic fervours, or

uncommanded austerities; it consists in thinking as God thinks, and willing
as God wills. God’s mind and will are to be known from his word; and, so far
as I really understand and believe God’s word, God’s mind becomes my
mind, God’s will becomes my will, and according to the measure of my faith,
I become holy (BD 61).

The authors urge all readers, whatever their calling, to consider that the
defining characteristic of the evangelical student of theology ought to be
Christlikeness. Beyond scholarship, the student of theology must be a man or
woman who is indeed saved and actively cooperating with the Holy Spirit in
the pursuit of godliness and sanctification. MacArthur and Mayhew write that
"[s]everal obstacles face the believer in this lifelong pursuit. Christians need
to know about them and stay on guard to avoid them or to correct them if
they become a part of one’s thinking." They list the following obstacles:

1. One may think more highly of self than one ought and not pursue holiness
as one should (Rom. 12:3).
2. One may presume upon salvation and assume that since one is saved,
holy living is optional (Rom. 6:1–2).

3. One may have been erroneously taught about the nature of Christian
living and so neglect the lordship of Christ (1 Pet. 3:15).

4. One may lack the zeal or energy to make holiness a priority (2 Cor. 7:1)."

Before getting into the nuts and bolts of systematic, biblical, and historical
theology, MacArthur and Mayhew wisely and deliberately dealth with the
aforementioned critical issues. As they conclude the opening section of BD,
they propose that the "ultimate goal of systematic theology" - its proper end
or purpose - is to promote maturity in the believer, defined as "an increasing
propensity to think and act in accordance with God’s will" (BD 63). Amen!

By "an increasing propensity" I am sure MacArthur and Mayhew are talking

about the divinely empowered process of sanctification, whereby as God's
love abides in and is perfected in us (1 Jn. 4:12) we more and more desire to
do His will. As our love of God increases, our affections should increasingly
align with His will.

This reminds me of what Augustine said in a sermon on 1 John 4:4-12: "Love

God and do as you please" (preached on Easter Saturday, 407 AD). The
freedom he indicated is true liberty under God, not godless anarchy.
https://www.patheos.com/blogs/propernomenclature/love-and-do-what-you-
will-augustines-homily-for-easter-saturday-407-ad/ "1"

According to the authors of Biblical Doctrine, exegetical, biblical, and

systematic theology are interconnected approaches to understanding
scripture; in chapter one they show that these play distinct but
complementary roles in a theological and biblical science of knowledge.

They write that whereas "exegetical theology forms the basis for biblical
and systematic theology", biblical theology organizes Scripture
thematically based on chronology or authorship, emphasizing the
"progressive revelation of God's word." And while "systematic theology
synthesizes scriptural teachings into major categories," they argue that it
"depends on exegesis to remain accurate and vibrant."

In this prolegomena, the authors discuss the benefits and limitations of

systematic theology, and the relationship of sytematic theology to doctrine
(BD 40). By "doctrine" they mean 'teaching'. Critically, they imply that God’s
word, the bible, not theology is the basis of faith and practice for the church.
I would add that scripture will be our final rule until the Lord Jesus, the
incarnate Word, personally reigns in His kingdom. Until then, scripture is the
final authority and standard against which all other teaching on any
subject must judged to determine if it should be "received or rejected," as
"sound or unsound, orthodox or heretical" (BD 41). Furthermore, they cite
Romans15:4; 1 Timothy 4:16, 6:1, 3; 2 Timothy 3:10; and Titus 2:1-4, 7-10
show that truth is to be applied; thus, 'doctrine' is not meant to be foder for
our theological amusement. MacArthur and Mayhew remind their academic
audience that there is to be "a direct, inseparable relationship between
sound doctrine and saintly living." They add that "[w]ithout sound doctrine
there is no scriptural basis to delineate right from wrong, no doctrinal
authority to correct sin, and no biblical encouragement to motivate godly
living." They stipulate that "[t]he reverse is also true—where there is false
belief, there will be sinful behavior (Titus 1:16)" (BD 41). They effectively
drive home the point that the "spiritual value of sound doctrine is
incalculable" (BD 42). I assume that MacArthur and Mayhue draw a
distinction between sound apostolic or biblical doctrine, and those
theological perspectives or schools of thought that contradict or defy God's
revealed will.

They affirm that "[a]ll Scripture, whether examined exegetically in particular

texts or categorically within the full scope of the Bible, is spiritually profitable
to accomplish" the divine purposes articulated in 2 Tim. 3:16. I agree that
these include (i) establishing doctrine based on the revealed word; (ii)
confronting sin; (iii) and correcting erroneous thought or behavior. However, I
disagree that a 4th purpose - that of providing instruction - is to train
believers so that they habitually practice righteousness—i.e., "sin less and
obey more." Our practice of righteousness does not depend on habit.

I don't want to quibble with the redoubtable authors of Biblical Doctrine, but
their formulation vis-a-vis instruction in righteousness suggests that the
practice of righteousness by believers results from something other than
Holy Spirit-enabled obedience of scripture's instruction. I teach that we grow
in spiritual maturity, defined as "an increasing propensity to think and act in
accordance with God’s will" (BD 63), as our desires - what John Owen called
our 'affections' - align more
and more with God's. I concur with MacArthur and Mayhew that "[s]pirituality
involves God’s Spirit taking God’s Word and maturing God’s people through
the ministry of God’s servants for the spiritual growth of individual believers,
which results in the growth of Christ’s body" (BD 63). But I teach that as
believers habitually read and walk in the power of the Holy Spirit, they will
heed the Bible’s instruction more and sin less. This Spirit-enabled propensity
causes an increase in godly affections and the mortification of sin that Owen
wrote about.