Thursday, July 23, 2026

 VODDIE BAUCHAM


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Well, my assignment tonight is to address the issue of the sufficiency of scripture,
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but in the context of the pragmatism of our age, the pragmatism of our day.
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And let's what I'd like to do is sort of define pragmatism for you because we we we kind of think we understand what it is. Uh I want to give you a couple of
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definitions. uh one more simplistic uh practical definition and then a little more uh detailed and technical
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definition. Then I want to look at how pragmatism has influenced and impacted the way we live in general and bring
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that all the way to the way we live in particular and apply it to one aspect of
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our theological life and that is our worship. And we'll look at pragmatism.
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Simple definition at its simplest. Pragmatism is this.
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Something is true only in so far as it works.
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Something is true only in so far as it works. If it works, then it's true.
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Philosophically, this is the idea similar to something that we would say the end justifies the means.
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In general terms, pragmatism asserts that any theory that proves itself more successful in predicting and controlling
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our world than its rivals can be considered to be nearer the truth. If it
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predicts and controls our world better than its rivals,
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then it is nearer the truth. Pragmatism would not argue for absolute truth, for
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objective truth. Because for there to be absolute and objective truth, there has to be a truthgiver out there to whom we
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must all submit. But pragmatism doesn't operate that way. It doesn't see truth that way, and it doesn't find truth that way.
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More so these are the ideas of pragmatism. It it it it's it's very experiential.
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It's very existential.
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What is true? What is true is that which works closely related. There are a number of ways that pragmatism has infiltrated and I would argue infected
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the way we understand the church, the way we understand God and the way we understand the Christian faith. Let me
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give you a couple in particular. One is evangelism. We've become incredibly pragmatic as it relates to evangelism.
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What is true? What is right in terms of evangelism? Whatever gets the greatest number of people to respond.
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But that's not what I want to really get to. I want to look at this particular issue, this issue of worship,
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because I would argue that our worship is the area where pragmatism rears its ugly head the most.
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When it comes to our worship, we tend to be very pragmatic and we tend to fall into one of a few categories.
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There are those who gather together for worship and their their goal and remember pragmatism. How do we determine the truth of a thing? By whether or not
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it works. So when it comes to worship, you have to ask yourself, what are we trying to do before you can answer the question, does it work?
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And for some people, the goal is appeasement.
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We gather together to appease God. This would be sort of a Roman Catholic view, if you will, that when we gather
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together, we are dispensing grace. We are dealing with our sin problems and we are appeasing God.
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Others gather not for appeasement but for manipulation.
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This would be more the charismatic approach to worship.
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When we gather and worship, our desire is to get God's attention so that we can
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move his hand. [clears throat] We have to work ourselves into a particular kind of frenzy so that the
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glory and the power can fall. And when the glory and the power falls, then we can extract from God the things that we want and need from God.
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When praises go up, huh, blessings come down, right?
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This is the manipulative view of worship. So, there's the appeasement view and the manipulative view. And for most of us, that's not where we find
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ourselves. Most of us were struggling with pragmatism in our worship find ourselves in this last category. And that is the cathartic view.
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worship as catharsis, as emotional catharsis.
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We We need an experience. We need an encounter.
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What does this look like when someone says, "Pastor, we love the teaching at this church."
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I mean, we've never in our lives been around teaching like the teaching at this church.
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Our lives have been enriched. We have grown so much under the teaching at this church.
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The music is just a little different than what we're used to.
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Here's what doesn't follow.
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But because the teaching is so important, we're going to No, no, no, no, no, no, no.
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So, we've decided that we're going to go to another Wait, what?
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And what they mean is we just don't experience the emotional catharsis that we're looking for here.
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It's pragmatism. It's pragmatism. And it's because the goal is wrong.
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The starting point is wrong. What you're aiming at is wrong. And pragmatism is not just wrong. Pragmatism is dangerous.
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And there's a passage of scripture found in 2 Samuel chapter 6 that I think explains,
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expresses, and demonstrates the danger of pragmatism.
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When it comes to the way that we approach worship, there are a couple of historical ideas that we have about worship. Coming out of the reformation, there were two
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main ideas. is there was a Lutheran Anglican idea that was called the normative principle. And the normative principle of worship basically said that
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in our worship and and think about this, we're we're we're coming out of the Reformation. We we we understand worship from a a a Roman Catholic perspective
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and we understand that theologically that's wrong. It's inappropriate. That's not what we're doing in worship. But but what do we do? What do we let go of and
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what do we keep? Well, from the Lutheran Anglican perspective, the idea was in worship, we do those things that God
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prescribes in his word plus [sighs] anything that is not expressly prohibited.
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That's the Lutheran/ Anglican idea.
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The Puritan idea was known as the regulative principle. And the regulative
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principle states that we can and must only incorporate in our worship those
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things that are expressly prescribed in scripture and nothing else.
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Nothing else. Sam Waldron has illustrated it this way. It's as though Mr. Anglican and Mr.
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Puritan were going to build a building for God.
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And Mr. Puritan says, "God has given us very specific blueprints, and we're going to build the building exactly as
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God's blueprint outlines it." And the Anglican says, "We're going to use that blueprint, but
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we're going to put our own spin on it." The two will not build the same building.
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But that's not the worst thing.
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The worst thing is that one of those buildings is not going to please God.
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Normative worship says, "This pleases me. I will give it to God as worship."
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Or worse yet, "This pleases lost people." So we will give it to God as worship.
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Whereas regulative worship says, I will look and investigate and listen and hear exactly what God says.
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He delights in in worship and I will give him that because my starting point
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in worship is not God and what satisfies him, but it's or not man and what satisfies him, but God and what
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satisfies him. And again, I said this is this is not just wrong, but it's dangerous.
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It's dangerous. That's why we're in 2 Samuel chapter 6, where we see the danger
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of responding to God in ways that do not accord with his specific instructions for worship.
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Now, a couple of things here. We know that in 2 Samuel chapter 6. This is the this is the story when
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the ark is coming back to the city of David after David has been anointed as
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king and the ark is on a cart and Oza is behind the ark and the ox stumbles and
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Uza who loves the Lord who loves Israel who loves David who loves the ark and
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who is sincere reaches out and touches the ark
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and God kills him.
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There's pragmatism for you.
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He saw a problem. He had good intentions and he tried to address the problem.
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But I want to suggest something else. I want to suggest that 2 Samuel chapter 6
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is not about us pract uh pragmatism but about David's.
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And I'm going to make that argument based on a couple of things. First of all, if you look at this text, Oza's name appears
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in this chapter five times.
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Two of those times are referring to what God did to Oza.
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David's name in those first 15 verses appears 11 times.
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11 times.
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compared to five. And by the way, two of the five are referring to what God does to us.
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So I think it's important for us to learn about the danger of us's prag pragmatism.
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But I think it's more important for us to learn from David's pragmatism. The first thing we learn about this is that
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pragmatism is not based on our hearts being turned away from God.
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David is a man after God's own heart.
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And he's wrong. Here in chapter 5, he listens to God and he obeys God and he defeats the Philistines not once but
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twice. Which is why we read in the last verse of chapter 5, "And David did as the Lord commanded him and struck down
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the Philistines from Gea to Gazer."
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He obeyed God. He came before the Lord to find out whether or not he should go out after the Philistines. The first time Lord said yes. Second time he said no, go don't don't go face him directly.
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Go around the rear. Wait for the sign and you'll defeat him. and he defeated them twice.
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So before we get to chapter six, David has been anointed as king. He is the warrior king.
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He came to the attention of the people as a young man who was a warrior who defeated this giant Goliath. And now he
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becomes the king and immediately he's a warrior king who is going to war on behalf of the God whom he loves and the
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people whom he loves and represents. So his pragmatism is not a byproduct of his heart being turned away from God.
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Why is that important? It's important because that's how we get lulled into pragmatism or evangelism. And I'm going to argue here that the scriptur is not
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sufficient to David for this particular act of worship. Verse one,
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David again gathered all the chosen men of Israel. 30,000. That's a lot of people.
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It's going to be a huge procession. 30,000.
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It's a military procession. And David rose and went with all the people who were with him from Bailey Judah to bring
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up from there the ark of God which is called by the name of the Lord of hosts who sits enthroned on the cherubim.
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And they carried the ark of God on a new cart and brought it out of the house of
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Abenadab which was on the hill. and Oza and Aiel, the sons of Abinadab, were
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driving the new cart with the ark of God. And Aio went before the ark. Now,
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we'll talk more specifically about this later, but carrying the ark on a new cart
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is not the directions that they got from the Levitical code.
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Where do we see this?
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Do you remember when the Philistines took the ark and it didn't go well with them and the
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Philistines said, "We need to get this thing out of here.
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What do we do?" They put it on a new cart and sent it away.
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And it worked. It worked.
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The ark got back where it was supposed to go and all the bad stuff happened stopped happening to the Philistines.
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Therefore, from a pragmatic perspective, putting the ark on a new cart and sending it out worked.
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But was it prescribed? No, it wasn't. So, David is already wrong.
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He's already leading Israel astray. And I'm going to argue that Uza's pragmatic failure that cost him his life was a
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direct result of David's pragmatic failure as king.
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Because the goal was not just to get the ark into the place that was built for
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it. The goal was not just to get the ark in to the city of David. The goal was to
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do it in accordance with God's command.
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Verse 5, and David and all the house of Israel were celebrating before the Lord's other thing. He his his hearts
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his hearts turn toward God and he and he's passionate about God. Pragmatism I
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is it's not indicative of a lack of passion.
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They were celebrating before the Lord with songs and liars and harps and tambourines and castinets and symbols.
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And when they came to the threshing floor of Neon, Oza put out his hand to the ark of God
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and took hold of it for the oxen stumbled. How natural is that?
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There is a procession. David is the new king.
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And the new king comes down and says, "We're going to take the ark." And understand the ark. This is a picture of the presence of God. God sits enthroned
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here. [clears throat] Israel's God who is going to be in the midst of Israel's city who is going to protect Israel, who
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is going to commune with Israel. David is coming to our place to take the ark and me and my brother are going to lead it all the way.
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Greatest day of my life. I love the Lord.
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I love my nation Israel. I love my new king.
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And I'm following behind. And the music is going and we are glorifying and honoring our God. And the ox stumbles
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and the ark looks like it's going to fall. I cannot let the ark fall.
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natural, not malicious,
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but strictly forbidden.
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And God doesn't say, "Oh, your heart was in the right place.
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He dies.
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Look at the response or look what happened. Verse 7. And the anger of the Lord was kindled against
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Uza. God struck him down there because of his error and he died there beside the ark. This is instant.
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And then look at David's response. Now what what should David's response be?
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it. If he's not thinking pragmatically here, if he's not thinking that this should have been okay,
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his response should have been immediately to recognize his sin, immediately to recognize his error and
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to fall on his face in repentance. But the pragmatist David does not do that.
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David was angry because the Lord had broken out against Uza. God was angry because Oza violated the law. David was
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angry because God was just.
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That place is called Perez Uza to this day. And David was afraid of the Lord that day. He's angry. He's afraid. This is a man after God's own heart.
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This is the psalmist.
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He's angry at God and he's afraid of God. How can the ark of the Lord come to me?
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Think about that question. How can the ark of the Lord come to me? You You didn't do things the right way.
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This man died because you didn't do things the right way. And now instead of recognizing your sin and your pragmatism
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and going back to the law of God and doing what God says the way he says do it, you sit there and you say, "I just
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can't. If this wasn't enough, what do we do? Verse
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10. So David was not willing to take the ark of the Lord into the city of David.
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You see those three responses? He's angry. He's afraid. And he's not willing to take the ark. What's the ark?
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Presence of God.
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that belongs in Jerusalem, that belongs with the people of God.
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And in this moment of pragmatic theology, he's not willing to have God near.
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That's how messed up he is at this moment. Essentially, he's saying, "I'm not willing. I'm not willing to have God
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near, not just to me, but to Israel." But David took it aside to the house of Oed Edom, the Gentile. [clears throat]
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Here's what's interesting about the rest of that verse. He took it aside. He didn't just leave it there, which means that they moved it again.
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How come you can move it there, but not just move it on to Jerusalem?
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And the ark of the Lord remained in the house of Oed Edom the Gitite 3 months.
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And the Lord blessed Oed Edom and all his household. Now come down to verse 12.
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And it was told to David the king. Now what boy what I what I would really love to see here in verse 12 is and David the king realized his
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error. He realized his sin and he repented and he we don't see that but but that did happen.
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It was told to David the Lord has blessed the household of Oed Edom and all that belongs to him because of the
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ark of God. So David went and brought up the ark of God from the house of Oed Edom to the city of David with rejoicing. And when those who bore the
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ark ark of the Lord had gone six steps, he sacrificed an ox and a fattened animal. And David danced before the Lord
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with all his might. And David was wearing a linen ephod. So David and all the house of Israel brought up the ark of the Lord with shouting
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and with the sound of the horn. Now in order to understand this rightly, and I I I'll we'll we'll look at this.
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We'll read this and then conclude this with some final thoughts. Go to 1st Chronicles 15.
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1 Chronicles 15 puts a finer point on the matter cuz what why is it you you might think
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cuz you hear that, right? They they came back and they got the ark and they're taking the ark and they took six steps and then they sacrificed. Well, maybe
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maybe God responded because they were more sincere. Maybe he responded because they were more contrite, right? Maybe
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that's what brought success. Maybe there was the the appeasement model, right?
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They they they appeased the Lord or or or maybe there was, you know, this manipulation model, right? The praises went up right this time, so the blessings came down right this time.
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Maybe there were those models. So in 1st Chronicles 15, we understand exactly what happened.
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Verse one, David built houses for himself in the city of David, and he prepared a place for the ark of God and
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pitched a tent for it. Then David said that no one but the Levites may carry the ark of God. For the Lord had chosen
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them to carry the ark of the Lord, and to minister to him forever. And David assembled Israel at Jerusalem to bring
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up the ark of the Lord to its place which he had prepared for it. And David gathered together the sons of Aaron and
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the Levites. Go down to verse 11. Then David summoned the priests Zadok and Abihathar and the Levites Uriel, Aza,
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Joel, Shemiah, Eliel, and Aminadab. And said to them, "You are the heads of the father's houses of the Levites.
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consecrate yourselves, you and your brothers, so that you may bring up the ark of the Lord, the God of Israel, to the place that I have prepare prepared
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for it. Because you did not carry it the first time, the Lord our God broke out against us because we did not seek him according to the rule.
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Not because we weren't sorry enough, not because we weren't loud enough, not because we weren't emotional enough, but because we did not obey the rule.
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He told us specifically how to do this.
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Verse 14, so the priests and the Levites consecrated themselves to bring up the ark of the Lord, the God of Israel. And the Levites carried the ark of God on
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their shoulders with the poles as Moses had commanded according to the word of
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the Lord because his word is sufficient
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now. Now, no, now what do we do with this?
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In the last moments that I have left, there's a couple of things. Here's number one.
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Our worship must be offered in accordance with God's dictates.
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Our worship must be offered in accordance with God's dictates. Hey, here's what
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you don't hear me saying. You don't hear me saying that our passion for God doesn't matter. You don't hear me saying
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that we should be wooden, legalistic, rule oriented, hidden. No, you don't hear me saying that. But what governs us
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is the word of God. The word of God is sufficient. It's sufficient. That's where we start.
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I love Bruce Leafblad's definition of worship. True worship happens when we set our minds attention and hearts affection on the Lord, praising him for
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who he is and for what he has done. Our worship is wordoriented. It has to be word oriented.
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It must happen in accordance with his dictates. How do we know those dictates?
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We know those dictates from his sufficient word. It must be wordoriented.
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The Bible is what guides us. That's the difference. Notice this. Because when you put these two passages together, David didn't lose his passion.
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In fact, if you go back to the 2 Samuel passage, in the second Samuel passage,
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look at verse 14 and 15.
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2 Samuel 6:14-15. And David danced before the Lord with all his might. And David was wearing a linen ephod. And you
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one of his wives are going to get upset about this. Remember that. So David and all the house of Israel brought up the ark of the Lord with shouting and with
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the sound of the horn. So don't hear me saying that. Don't don't hear me say see the first time they were just emotional.
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We can't be emotional. No, we are emotional people. God created us to be emotional people.
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Don't give me that. You know, well, you know, I'm just not not me. I'm just not an emotional person. I I just don't.
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Yes, you are. No, no, no, no. I'm really not. I'm just not an emotional person. You're a liar.
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And I I that's that's something that I do. I might be wrong for it. It might just be a terrible thing to do, but when people tell me that, I'm just not an emotional person. I just look at them
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and I say, "You're a liar." Why do I do that? So they can get emotional.
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We are emotional people and there's nothing wrong with it. So it's not that David was all emotion and no truth the first time and then he comes back the
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next time and he says, "Okay, what are the rules? What's the law? Fine, no more emotion, just obey." No,
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he's more passionate afterwards than he was before,
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but within the confines and according to the dictates of God himself.
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The last thing is this. Not the last things. Two more things. One.
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This the third thing. I'll give you the third thing and the fourth thing and I'll be through.
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The third thing is we need to remember that there are consequences.
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There are consequences. Now, praise God.
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When we have a goal other than God's goal in worship.
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We set ourselves up for disappointment.
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What happened to David? He was angry. He was afraid. And he was unwilling. Oza died.
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But David's fellowship with God was compromised.
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I've been there. I've been the pragmatic preacher who viewed success or failure of the sermon by the number of people who responded.
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And if not enough people respond, then you can you get angry, right? you you you you get emotional
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and you can even become more manipulative and move further away from the truth because your goal is wrong.
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Your goal is wrong. Here's the last truth.
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Remember that in worship, our goal is God. Period. Full stop.
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Our goal is God. Our goal is communion with God.
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Our our goal in worship is not lost people.
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That that's not our goal in worship. Our goal in worship is God. Do we want to evangelize?
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Amen. Hallelujah. Praise the Lord all day, every day, twice on Sunday. Yes, we do. But our goal in worship is God.
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Our goal in evangelism and is God.
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My goal in evangelism is not the lost person. My goal in evangelism is the one who died for sin once for all, the just for the unjust, in order that he might
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bring us back to God. My goal in evangelism is that Christ might indeed have the fullness of the reward for which he died. So even in my evangelism, God is my goal.
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And so if we are to measure
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[clears throat]
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the success of our worship, we measure whether or not we've communed
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with God in accordance with the word of God
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for the purpose of glorifying God because he's God
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and for that his word is sufficient.
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