Jamey Johnson – I Saw the Light
Posted: March 3, 2011 Filed under: Video of the Week 1 CommentOne of my favorite songs, re-done by one of my favorite artist.
Why Believe in God?
Posted: February 25, 2011 Filed under: Just for Fun Leave a comment
God’s existence is demonstrated three ways: from the light of conscience implanted within us, from his handiwork in the light of creation, and from the light of the canon, which presents God’s character.
Sample Chapters: PDF
“Danny Hyde offers encouragement for Christians that is intelligent, winsome, and pastoral. It does not cave in to atheistic demands, but sets out from the conviction that the one true God exists and has left his testimony in this world. Christians will be encouraged to profess their faith more boldly and to call others to join them in acknowledging God as the Lord of heaven and earth.” – David VanDrunen, Robert B. Strimple professor of systematic theology and Christian ethics, Westminster Seminary California
Author: Daniel R. Hyde (Th.M., Puritan Reformed Theological Seminary) is the Pastor of the Oceanside United Reformed Church in Carlsbad/Oceanside.
Fishing Humor
Posted: February 24, 2011 Filed under: Just for Fun, Video of the Week Leave a commentEnglish Baptist & Two-Kingdom Theology
Posted: February 11, 2011 Filed under: London Baptist Confession, Two Kingdom Theology 6 CommentsWere English-Baptist Two-Kingdom? I think not…
Chapter 24 of the Civil Magistrate Section 2 reads,
“It is LAWFUL for Christians to accept and execute the office of a magistrate when called there unto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of EACH kingdom and commonwealth, so for that end they may lawfully now, under the New Testament wage war upon just and necessary occasions.”
Not only did they see being called into civil office lawful, but they saw fit for those called out of this kingdom, to yet serve in this kingdom in the civil government.
The Purity of the Church
Posted: February 10, 2011 Filed under: anabaptist confessions Leave a comment(Posted by Peter Joseph Garcia)
The Schleitheim Confession of 1527 is a brief explanation of the distinguishing marks of the two year old movement gaining great momentum Switzerland. In the face of violent persecution by and competition against other Protestants, Anabaptists boldly sought to carry out the reforms that they believed the magisterial reformers failed to take far enough.
Article 2 states:
“We have been united as follows concerning the ban. The ban shall be employed with all those who have given themselves over to the Lord, to walk after [God]. in His commandments; those who have been baptized into the one body of Christ, and let themselves be called brothers or sisters, and still somehow slip and fall into error and sin, being inadvertently overtaken. The same [shall] be warned twice privately and the third time be publicly admonished before the entire congregation according to the command of Christ (Matthew 18). But this shall be done according to the ordering of the Spirit of God before the breaking of bread so that we may all in one spirit and in one love break and eat from one bread and drink from one cup.”
For a community that radically practiced adult baptism as testimony of regeneration and entrance into the community of faith that knew who was in and out, the idea of preserving a pure church was a top priority. Luther’s doctrine of simul justus et peccator was firmly rejected. Hence, the ban–a temporary dissolving of friendships, relationships, commerce, and hospitality–for known sinners or “heretics” (a quite misused word). For a community committed to physical non-violence, they do not shy away from emotional violence amongst themselves.
Is this alive in churches today in one form or another? Is reformative shame and separation a form of discipline that truly is to one’s benefit or more of a demand for justice? How important is the purity of the church? As the church wrestles more and more (and more and more publicly) with issues of sexuality and gender, scandal, divorce, abortion, materialism, and sin within the church, it is faced with pitting the purity of the church against a radically inclusive love–to create space for grace, searching, honesty, and healing, against being wrapped up in a white cloth that cannot be stained nor keep hurting people warm. Which is more gospel?
Two-Kingdom Mennonite
Posted: February 9, 2011 Filed under: anabaptist confessions 4 CommentsIn the early 16th century thousands of Anabaptists coverts spread throughout Germany and the Netherlands. Although both Catholic and Reformed denominations together persecuted them, they continued to grow in number from 1525-1550. So much that by 1553 the Doopsqezinde, better known as Mennonites were the largest evangelical group in the Netherlands! With that, they became the largest evangelical group which complied an enormous martyrology. Menno Simons through this time and after continued to increasingly rigid church discipline as he grew older, and by 1561 at Menno’s death, the Netherlands Mennonites were broken into four orders; the Flemings, the Frisians and Germans, and the Waterlands. By 1580’s confession-making was well established through Europe and denominations within protestantism. So John de Rys and Lubbert Gerrits, ministers in the Mennonite denomination wrote The (40 article) Waterland Confession, better known as A Brief Confession of the Principal Articles of the Christian Faith (For Mennonites).
When reading this confession, I understand the German-Anabaptist/Mennonites had differences with the German-Refromers, but one article stands out to me among the other 39 articles. Article 37 of The Waterland Confession, dealing with The Office of the Civil Magistrate states,
“Government or the civil magistrate is a necessary ordinance of God, instituted for the government of common human society and the preservation of natural life and civil good, for the defense of the good and the punishment of the evil. We acknowledge, the Word of God obliging us, that it is out duty to reverence magistracy and to show to it honor and obedience in all things which are not contrary to the Word of God. It is our duty to pray to the omnipotent God for them, and to give thanks to Him for good and just magistrates and without murmuring to pay just tribute and customs. This civil government the Lord Jesus did not institute in his spiritual kingdom, the church in the New Testament, nor did he join it to the offices of his church: nor did he call his disciples or followers to royal, ducal or other power; nor did he teach that they should seize it and rule in a lordly manner; much less did he give to the members of his church the law, agreeable to such office or dominion: but everywhere they are called away from it (which voice heard from heaven ought to be heeded) to the imitation of his harmless life and his footsteps bearing the cross, and in which nothing is less in evidence than an earthly kingdom, power and sword. When all these things are carefully weighed (and moreover not a few things are joined with the office of civil magistracy, as waging war, depraving enemies of good and life, etc., which [do not agree with] the lives of christians who ought to be dead to the world), they agree either badly or plainly not at all, hence we withdraw ourselves from such offices and adminstratrations. And yet we do not wish that just and moderate power should in any manner be despised or condemned, but that it should be truly esteemed, as in words of Paul, the Holy Spirit dictating, it ought to be esteemed.”
I could be crazy, but seems a bit 2-K to me.
Can Dispensationalist Have a Literal Hermeneutic and not be Roman Catholic?
Posted: February 8, 2011 Filed under: Dispensationalism 3 CommentsWhat is Dispensational Hermeneutics? In short, Dispensationalism has more to do with commitment to a particular hermeneutic then it does to adherence to a theological model. The Dispensational theological system arises out of a hermeneutic rather than from a theology imposed upon Scripture. They interpret the Scriptures with a literal, grammatical, historical hermeneutic through all of the Scriptures – reading the Bible as the original writer intended to the original reader. As Dr. Charles Ryrie states on literal interpretation (Dispensationalism Today (Chicago: Moody Press, 1965), 86.) “does not preclude or exclude correct understanding of types, illustrations, apocalypses, and other genres within the basic framework of literal interpretation… might also be called plain interpretation so that no one receives the mistaken notion that the literal principle rules out figures of speech.”
With that in mind, how does the Dispensationalist read John 6:41-59 without becoming Roman Catholic???
41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— 46 not that anyone has seen the Father except he who is from God; he has seen the Father. 47 Truly, truly, I say to you, whoever believes has eternal life. 48 I am the bread of life.49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread the fathers ate and died. Whoever feeds on this bread will live forever.”59 Jesus said these things in the synagogue, as he taught at Capernaum.
One, I guess they could claim, as some do… the Four-Gospels written by the Apostles were not intended for the NT church – so then, this would not matter.
Two, they could use Pauline theology in 1 Corinthians 11 to properly understanding what Jesus is saying in chapter 6 of John’s gospel, but that would take away their literal interpretation of what the text is saying from original writer to original reader.
Three, Then again, (Ps. 50:10) he owns every beast of the forest, yet only a cattle on a thousand hills… right?
Dispensationalist Need to Read Their History
Posted: February 7, 2011 Filed under: anabaptist confessions, Dispensationalism 1 CommentMany Dispensationalist lack the knowledge of historical theology and church history. I myself lack much being that I am only 26-years old and just started reading it about 3-years ago. Yet the more I read of church history, the less I understand about American Evangelicalism, especially one of American’s largest faulty theologies over the last 100-years, Dispensationalism. Dispensationalism roots its history in the brethren movement – dispensationalism is rooted in the Plymouth Brethren movement in the 1830s of Ireland and England, and in the teachings of John Nelson Darby (1800–1882). Darby traveled extensively to continental Europe, New Zealand, Canada and the United States in an attempt to make converts to the Brethren movement. Over time, Darby’s eschatological views grew in popularity in the United States, especially among Baptists and Old School Presbyterians.
However Dispensationalism contradicts its’ own Brethren movement confessions time and time again.
Issue one: Covenant of Grace
The Waterland Confession: Article 4. Doctrine of Faith states, “Baptism means the entrance into the covenant of grace of God and the incorporation into the Church of Christ…“
Leading proponent on Dispensationalism Dr. Charles Ryrie states in Dispensationalism Today, Moody Press, p.186, “there still remains the stark reality that nowhere does Scripture speak of a covenant of works or a covenant of grace as it speaks of a covenant with Abraham or a covenant at Sinai or the new covenant.“
According to classical-dispensationalist Dr. Ryrie there is no such thing of a covenant of grace, but yet while his historical brethren roots confessed that the believer was issued into the Covenant of Grace after believers baptism. It would help to make mention that the Watlerland Confession was written 1540, prior to Darby dispensational thinking in 1830.
Issue two: Salvation the Same in both the OT & NT
The Dordrecht Confession: Article 3. states, “Regrading the restoration of our first parents and their descendants, we believe and confession: That god withstanding their (Adam and Eve) fall, transgressions, and sin, and although they had no power to help themselves, he was neverless not willing that they should be cast off entirely, or be eternally lost; but agin called them unto Him, comforted them, and showed them that there were-yet means with Him for their reconciliation; namely, the immaculate Lamb, the Son of God; who was for-ordained to this purpose before the foundation of the world, and was promised to them (Adam and Eve) and all their descendants, while they (our first parents) were yet in paradise, for their comfort, redemption, and salvation; yea, who was given to them thenceforward, through faith, as their own, after which they all the pious patriarchs, to whom this promise was often rewarded, longed and searched, beholding it through faith at a distance, and expecting its fulfillment – expecting that He, the Son of God, would at His coming, again redeem and deliver the fallen race of man from their sins, their guilt, and unrighteousness.
The early 20th century dispensationalist, Certainly Cyrus Ingerson Scofield carried water on both shoulders at this point, saying in some places that all people are saved in the same manner, but indicating in others that salvation was gained in a different manner during each of the seven periods. An example of his dual plans of salvation is found in the Scofield Bible (page 11 15, note 2) where he is contrasting the dispensation of law with that of grace stating,
“The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ… ‘ It is difficult to interpret this statement in any other way than that he was saying folk under the law were saved by one ‘condition’ while we under grace are saved by another ‘condition.’ His words, ‘no longer,’ indicate that there was a time when legal obedience was the means of salvation!”
If one dispensationalist was not enough, Lewis Sperry Chafer, another leader among the dispensationalists, also – in his insistence on a complete isolation of the New Testament dispensation from that of the Old Testament actually teaches two different plans of salvation. Writing in Dispensationalism (p.416), he makes the following statement:
“The essential elements of a grace administration – faith as the sole basis of acceptance with God, unmerited acceptance through a perfect standing in Christ, the present possession of eternal life, an absolute security from all condemnation, and the enabling power of the indwelling Spirit are not found in the kingdom administration. On the other hand, it is declared to be the fulfilling of ‘the law and the prophets’ (Matt 5:17,18; 7:12), and is seen to be an extension of the Mosaic Law into realms of meritorious obligation (italics mine).”
Break this paragraph by Chafer down into its component parts…
1. he gives the characteristics, including ‘faith as the sole basis of acceptance with God,’ of the present ‘dispensation’;
2. he says the alleged coming ‘dispensation’ (millennium) w ill operate under a different plan, since none of the above mentioned characteristics (note that this would include the mode of salvation) ‘are to be found in the kingdom administration’;
3. he says that the alleged coming millennial kingdom will be a continuation of the Old Testament plan, i.e., ‘it is declared to be the fulfilling of the law and the prophets.’
From these three points a syllogism can be formed easily. The syllogism would be as follows: In the present dispensation, we have ‘faith as the sole basis of acceptance with God…’ In the coming kingdom administration, this plan will not be in effect. They ‘are not found in the kingdom administration.’ Since, according to the dispensationalists, people will be saved during the millennium, they must of necessity be saved in some other manner than ‘faith as the sole basis of acceptance with God.’ Therefore, inasmuch as the coming dispensation will be an extension of the Mosaic Law into realms of meritorious obligation,’ the people under the Mosaic Law also were saved in a manner different from the present dispensation.
Chafer’s argument could also be illustrated in a diagram as follows:
1. Old Testament – Salvation by legal obedience – In effect until the Cross
2. ‘Church Age’ – Salvation by grace alone – Legal obedience postponed
3. ‘Kingdom Age’ – Legal obedience resumed – On a more perfect basis
In another book (The Kingdom in History and Prophecy, p. 70) Chafer again distinguishes between two different modes of salvation saying this,
“In the light of these seven ‘present truth’ realities we are enabled to recognize how great is the effect of the change from ‘the law which came by Moses’ and ‘grace and truth which came by Jesus Christ.’ And when these changed, age-long conditions have run their course we are assured that there will be a return to the legal kingdom grounds and the exaltation of that nation to whom pertain the covenants and promises.“
Yet, this Dispensationalists teach that men in the O.T. were saved by faith in a revelation peculiar to their dispensation, but this did not include faith in the Messiah as their sin-bearer. However the dispensationalist roots in their confessed statement of faith stated that salvation was based on the promise of the Son of God as a sin-barer when they stated as above, “expecting that He, the Son of God, would at His coming, again redeem and deliver the fallen race of man from their sins, their guilt, and unrighteousness.”
It would help to make mention that the Dordrecht Confession was written 1632, prior to Chafer and Scofield dispensational thinking in from the early 20th-century. To bad these men and their theology didn’t stick to their historical roots.
Martin Luther: Holidays or Lord’s Days?
Posted: February 6, 2011 Filed under: Lord's Day, Martin Luther Leave a commentIt is well known that most Lutherans have always retained as part of their service to God both the Lord’s day instituted by Christ as well as most of the major “holy days” instituted by the Papists. The practice is inconsistent with the principles laid down in the Formula of Concord which asserts,
We believe, teach, and confess that in time of persecution, when a plain [and steadfast] confession is required of us, we should not yield to the enemies in regard to such adiaphora, as the apostle has written Gal. 5,1: Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage. Also 2 Cor. 6,14: Be ye not unequally yoked together with unbelievers, etc. For what concord hath light with darkness? Also Gal. 2,5: To whom we gave place, no, not for an hour, that the truth of the Gospel might remain with you. For in such a case it is no longer a question concerning adiaphora, but concerning the truth of the Gospel, concerning [preserving] Christian liberty, and concerning sanctioning open idolatry, as also concerning the prevention of offense to the weak in the faith [how care should be taken lest idolatry be openly sanctioned and the weak in faith be offended]; in which we have nothing to concede, but should plainly confess and suffer on that account what God sends, and what He allows the enemies of His Word to inflict upon us.
Here, in the Epitome’s fourth affirmation in chapter 10, we have a clear affirmation that when the enemy of the Gospel has commanded an observation as moral duty, sinful to neglect, the Christian should STAND FAST in the liberty wherewith Christ has made him free, by defending his Christian Liberty through an open dissent from that practice or profession imposed by the enemies of the Gospel. Certain it is that the entire liturgical year, with Christ-Mass, Ishtar, Good-friday, &c. is all one big idolatrous chain of bondage imposed by no authority but that of Antichrist. It cannot be said that Lutherans keep these days without evidencing a definite respect for the impositions of Antichrist. Were the celebration of Christ’s advent kept in accordance with Christian Liberty, even setting aside Presbyterian principles of worship, that day of celebration would at least be appointed on a day far different from that ordained by Rome. Likewise, what reason can there possibly be for celebrating Christ’s Resurrection on a particular day in the year, let alone the same day as the Pope, when it is certain, as well as taught by all Lutherans, that the Lord’s Day was appointed for the weekly celebration of Christ’s Resurrection. From these observations we may conclude, that even without respect for Presbyterian / Reformed Principles of Worship which deny that such ecclesiastical holydays may be classified as adiaphora, Lutheran principles at least condemn the Pope’s holydays and thus condemn also the celebration of all holydays on those days appointed by the Pope, lest the observance of those days fail to distinctly declare our liberty from the laws of Antichrist and thus become a sinful and shameful failure on our part to stand fast as Christ’s freemen. Sadly however, Lutherans cannot say that they “would not give place, no, not for an hour,” but have for nearly 500 years given place to Rome, and sanctioned her idolatry.
Dr. Luther however, was one strongly opposed to the idolatry of Rome, whereby, through so many invented rites, consciences were ensnared and imposed upon by the laws of men. The following quotes taken from his “Treatise on Good Works” and his Letter “to The Christian Nobility of the German Nation,” both written in 1520, evidence his holy hostility to Rome’s holidays.
This first comment is taken from his “Treatise of Good Works” and refers to the duties of the third commandment, or the second commandment as Lutherans and Papists would have it. Here Luther identifies the heinous breach of that commandment, “Thou shalt not take the name of the Lord thy God in vain,” involved in all holydays put to use for that purpose for which they are almost always used, namely: idleness, amusement, and the sins which Luther himself lists. Is it not ungodly how all of the world makes use of a day supposedly appointed to serve God, that they may serve their bellies and their own amusements, all under the pretense of “keeping holy day” and “remembering Jesus”? Certainly, Christians at least should seek the abolishing of such holydays whereby God’s name is taken to call for a day of amusement.
The first works of this Commandment are plain and outward, which we commonly call worship, such as going to mass, praying, and hearing a sermon on holy days. So understood there are very few works in this Commandment; and these, if they are not done in assurance of and with faith in God’s favor, are nothing, as was said above. Hence it would also be a good thing if there were fewer saint’s days, since in our times the works done on them are for the greater part worse than those of the work days, what with loafing, gluttony, and drunkenness, gambling and other evil deeds; and then, the mass and the sermon are listened to without edification, the prayer is spoken without faith.
Secondly, the following comment, taken from the same source. Here Luther, in discussing the fourth commandment (or third) again complains that ALL HOLYDAYS EXCEPT THE LORD’S DAY must be abolished. Because the institution of holydays merely gives all excuse to neglect their work for a day, thus leaving all to idle their time away, which they abuse through many vices, therefore all should be put to work, to keep them from their sins, to leave them less occasion to sin, and to promote the welfare of society spiritual and temporally.
XVII. Spiritually understood, this Commandment has a yet far higher work, which embraces the whole nature of man. Here it must be known that in Hebrew “Sabbath” means “rest,” because on the seventh day God rested and ceased from all His works, which He had made. Genesis ii. Therefore He commanded also that the seventh day should be kept holy and that we cease from our works which we do the other six days. This Sabbath has now for us been changed into the Lord’s day1, and the other days are called work-days; the Lord’s day is called rest-day or holiday or holy day. And would to God that in Christendom there were no holiday except the Lord’s day; that the festivals of Our Lady and of the Saints were all transferred to the Lord’s day; then would many evil vices be done away with through the labor of the work-days, and lands would not be so drained and impoverished. But now we are plagued with many holidays, to the destruction of souls, bodies and goods; of which matter, much might be said.
In this third comment, Dr. Luther complaining of the degraded government of the Church, asserts that of ecclesiastical order, all that is left is a few fast-days and feast-days, which, according to Luther, “had better be done away with.” So likewise at this day, “Christianity” has for most people become nothing but a toy made up of a few “holydays” used as an opportunity to prostitute the Truth of God to the pleasures of men in order to make them feel religious and spiritual as if they were Christians because they observed a few days of which God has said nothing, by performing rites that God has condemned. In our day as well as in Luther’s, both the spiritual and temporal authority would serve God best by abolishing these so-called holydays and commanding men to concern themselves with the Truth of the Gospel and not the outward show of human ceremonies.
Now with regard to this work, things are almost worse than with regard to the first. The spiritual authority should punish sin with the ban and with laws, and constrain its spiritual children to be good, in order that they might have reason to do this work and to exercise themselves in obeying and honoring it. Such zeal one does not see now; they act toward their subjects like the mothers who forsake their children and run after their lovers, as Hosea ii. says; they do not preach, they do not teach, they do not hinder, they do not punish, and there is no spiritual government at all left in Christendom.
What can I say of this work? A few fast-days and feast-days are left, and these had better be done away with. But no one gives this a thought, and there is nothing left except the ban for debt, and this should not be. But spiritual authority should look to it, that adultery, unchastity, usury, gluttony, worldly show, excessive adornment, and such like open sin and shame might be most severely punished and corrected; and they should properly manage the endowments, monastic houses, parishes and schools, and earnestly maintain worship in them, provide for the young people, boys and girls, in schools and cloisters, with learned, pious men as teachers, that they might all be well trained, and so the older people give a good example and Christendom be filled and adorned with fine young people. So Paul teaches his disciple Titus, that he should rightly instruct and govern all classes, young and old, men and women. But now he goes to school who wishes; he is taught who governs and teaches himself; nay, it has, alas! come to such a pass that the places where good should be taught have become schools of knavery, and no one at all takes thought for the wild youth.
This fourth comment, the last which I take from his “Treatise of Good Works,” Luther condemns both the hypocrisy and vanity of the religious practices of his day. Much “spiritual finery” is to be found in empty holidays commanded by men, but there is no spiritual value or use in them because they are “not commanded” by God. Likewise, these are mere such things as can be and are performed by some of the most profane men that ever lived. The same place where holidays prevail, so do all of the vices listed by Luther below, yea, with respect to holidays, often they will be found in the same place on the same day by the same people.
II. Behold how this precious, excellent work has been lost among Christians, so that nothing now everywhere prevails except strife, war, quarreling, anger, hatred, envy, back-biting, cursing, slandering, injuring, vengeance, and all manner of angry works and words; and yet, with all this, we have our many holidays, hear masses, say our prayers, establish churches, and more such spiritual finery, which God has not commanded.
Fifthly and lastly, this quote, cited in other reformed works against holydays, I cite in full, lest any accuse me of being dishonest. It is taken from Luther’s letter “To the Christian Nobility of the German Nation,” and again emphasizes the wicked abuses of holydays, which, having no moral obligation behind them, should rather be abolished than allowed to continue as occasions of sin and blind devotion or will-worship, which is condemned by the apostle Paul in his epistle to the Colossians.
18. All festivals should be abolished, and the Lord’s day alone retained. If it were desired, however, to retain the festivals of our Lady and of the major saints, they should be transferred to the Lord’s day, or observed only by a morning mass, after which all the rest of the day should be a working day. Here is the reason: since the feast days are abused by drinking, gambling, loafing, and all manner of sin, we anger God more on holy days than we do on other days. Things are so topsy-turvy that holy days are not holy, but working days are. Nor is any service rendered to God and his saints by so many saints’ days. On the contrary, they are dishonoured; although some foolish prelates think that they have done a good work if each, following the promptings of his own blind devotion, celebrates a festival in honour of St. Otilie or St. Barbara. But they would be doing something far better if they honoured the saint by turning the saint’s day into a working day.
L.S. Chafer Compared to Charles Hodge
Posted: February 4, 2011 Filed under: Dispensationalism, Reform Theology 5 Comments|
DISPENSATIONALISM AND COVENANT THEOLOGY The following are the major differences between these two systems of theology. They represent the mainstreams of both systems, though there are variations in each. Representative systematic theologies are those of L.S. Chafer and Charles Hodge. |
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DISPENSATIONALISM |
COVENANT THEOLOGY |
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| 1. May be Arminian or modified Calvinist. Almost never 5-point Calvinist. | 1.Always Calvinist. Usually 5-point. | |
| 2. Stresses ‘literal’ interpretation of the Bible. | 2.Accepts both literal and figurativeinterpretation of the Bible. | |
| 3. Usually does not accept the idea of the ‘Analogy of Faith.’ | 3. Almost always accepts the idea of The ‘Analogy of Faith.’ | |
| 4. ‘Israel’ always means only the literal, physical descendants of Jacob. | 4. ‘Israel’ may mean either literal, physicaldescendants of Jacob or the figurative,spiritual Israel, depending on context. | |
| 5. ‘Israel of God’ in Gal. 6:16 means physical Israel alone. | 5. ‘Israel of God’ in Gal. 6:16 means spiritual Israel, parallel to Gal. 3:29; Rom. 2:28029, 9:6; Phil. 3:3. | |
| 6. God has 2 peoples with 2 separate destinies: Israel (earthly) and the Church (heavenly). | 6. God has always had only 1 people, the Church gradually developed. | |
| 7. The Church was born at Pentecost. | 7. The Church began in O. T. (Acts 7:38) and reached fulfillment in the N. T. | |
| 8. The Church was not prophesied as such in the O.T. but was a hidden mystery until the N.T. | 8. There are many O. T. prophecies of the N. T. Church. | |
| 9. All O.T. prophecies for ‘Israel’ are for literal Israel, not the Church.’ | 9. Some O. T. prophecies are for literal Israel, others are for spiritual Israel. | |
| 10. God’s main purpose in history is literal Israel. | 10. God’s main purpose in history is Christand secondarily the Church. | |
| 11. The Church is a parenthesis in God’s program for the ages. | 11. The Church is the culmination of God’s saving purpose for the ages. | |
| 12. The main heir to Abraham’s covenant was Isaac and literal Israel. | 12. The main heir to Abraham’s covenantand was Christ and spiritual Israel. | |
| 13. There was no eternal Covenant of Redemption within the Trinity. | 13. The eternal Covenant of Redemption was within the Trinity to effect election. | |
| 14. There was no Covenant of Works with Adam in the Garden of Eden. | 14. God made a conditional Covenant of Works with Adam as representative forall his posterity. | |
| 15. There was no Covenant of Grace concerning Adam. | 15. God made a Covenant of Grace with Christ and His people, including Adam. | |
| 16. Israel was rash to accept the Covenant at Mt. Sinai. | 16. Israel was right to accept the Covenant Mt. Sinai. | |
| 17. The ‘New Covenant’ of Jer. 31:31- 34 is only for literal Israel and is not the New Covenant of Lk.22:20. | 17. The ‘New Covenant’ of Jer. 31 is the same as in Lk. 22; both are for spiritual Israel according to Heb. 8. | |
| 18. God’s program in history is mainly through separate dispensations. | 18. God’s program in history is mainly through related covenants. | |
| 19. Some Dispensationalists have said that O. T. sinners were saved by works. | 19. No man has ever been saved by works, but only by grace. | |
| 20. Most Dispensationalists teach that men in the O.T. were saved by faith in a revelation peculiar to their dispensation, but this did not include faith in the Messiah as their sin-bearer. | 20. All men who have ever been saved have been saved by faith in Christ as their sin-bearer, which has been progressively revealed in every age. | |
| 21. The O.T. sacrifices were not recognized as the Gospel or types of the Messiah as sin-bearer, but only seen as such in retrospect. | 21. O. T. believers believed in the Gospel of Messiah as sin-bearer mainly by the sacrifices as types and prophecies. | |
| 22. The Holy Spirit indwells only believers in the dispensation of Grace, not O.T. and not after the Rapture. | 22. The Holy Spirit has indwelt believers in all ages, especially in the present N. T. era, and will not be withdrawn. | |
| 23. Jesus.made an offer of the literal Kingdom to Israel; since Israel rejected it, it is postponed. | 23. Jesus made only an offer of the spiritual Kingdom, which was rejected by literal Israel but has gradually been accepted by spiritual Israel. | |
| 24. O.T. believers were not in Christ, not part of the Body or Bride of Christ. | 24. Believers in all ages are all ‘in Christ’ and part of the Body and Bride of Christ. | |
| 25. The Law has been abolished. | 25. The Law has 3 uses: to restrain sin in society, to lead to Christ, and to instruct Christians in godliness. The ceremonial Laws have been abolished; the civil laws have been abolished except for their general equity; the moral laws continue. | |
| 26. O. T. laws are no longer in effect unless repeated in the N.T. | 26. O. T. laws are still in effect unless abrogated in the N.T. | |
| 27. The Millenium is the Kingdom of God. Dispensationalists are always Pre-Millenialand usually Pre-Tribulational. | 27. The Church is the Kingdom of God. Covenanters are usually Amillenial, sometimes Pre-Millenial or Post-Millenial, rarely Pre-Tribulational. | |
| 28. The O.T. animal sacrifices will be restored in the Millenium. | 28. The O. T. sacrifices were fulfilled and forever abolished in Christ. | |
| 29. The Millenium will fulfill the Covenant to Abraham. Israel has a future. | 29. Christ fulfilled the Covenant to Abraham. Some Covenanters believe in a future forliteral Israel, most don’t. | |
| 30. David will sit on the Millenial throne in Jerusalem. | 30. Christ alone sits on the throne. Saints rule under Him. | |
Anabaptists not being very Baptist-Like
Posted: February 3, 2011 Filed under: anabaptist confessions 2 Comments1540 Peter Ridemann while in Prison, wrote one of the great doctrinal works, Rechenschaft unserer Religion, Lehre, und Glabe, which became a central document of the Moravian Anabaptists. This was written because of the common concern of the Hutterite leadership in which was separating the Anabaptist in Western Europe. Although the confession was not a massive theological work, is was a simple confession broken down into two sections describing their doctrine and practice of doctrine. While reading through it, one particular section stood out to me.
Section 7: The Formula of Baptism says,
“The baptizer frist testifies to the baptize and and ask if he believes in God, the Father, the Son, and the Holy Spirit. The baptizand confesses. He then is asked if he desires to yield himself to God to live for Him and His church. If so, he is told to kneel before God and the church, and water is poured upon him. If the baptism cannot be performed before the entire church, the baptizer may perform the ordnance alone.”
It stood out to me as some American Baptist (who lack knowledge of church history), Brethren, Dispensationalist, and Mennonites seem to claim their roots being from Anabaptist circles, their practice is not the same. Yet, while Brethren and Mennonites insist upon the formula for baptism to be done by emersion only, one of their historical backgrounds says otherwise.
How Often Do You Meet with those in the Church?
Posted: February 2, 2011 Filed under: anabaptist confessions Leave a commentLast evening I was reading through a few of the early Anabaptist Confessions. While not in full agreement with a few of them, one section did stick out to me from all the rest. The church of the Anabaptists was unique in that it was a disciplined and regulated church. The disciplines of the church the individual member did accept voluntarily and the church was concerned how the fellowship of believers should be fleshed out among one another. While it seems almost a bit legalistic for me, one article written in Discipline of the Believers: How a Christian is to Live 1527, did make sense. It reads,
In the second place: we shall sincerely and in a Christian spirit admonish one another in the Lord to remain constant (Heb.10:1;Acts 14,15,18; Col.2). To meet often, at least four or five times, and if possible…even at midweek [prayer meetings?] (I Cor.11,14; Acts 1,2,9.11.20; Heb.10; II Cor.6; Matt.18).
I enjoyed reading the importance of constant fellowship with those who believe the same things as your self. From time to time, it can be hard to live in this realm being called out of this world. We do need to constantly be among our fellow brothers and sisters talking about Christ, teaching Christ from the Scriptures, studying Christ and having fellowship with those who are in Christ.
You can read the full confession, Discipline of the Believers: How a Christian is to Live 1527 here.
My Interview with RHB Author Simonetta Carr
Posted: February 1, 2011 Filed under: Interviews, Simonetta Carr 1 CommentInterview with Simonetta Carr on her series Christian Biographies for Young Readers
From a young age, I have always loved both history and writing. I had shelves full of books, and many of them were biographies or encyclopedias about important people. I was fascinated about other people’s lives and loved to try to understand their decisions and feelings. Then I married, had lots of kids (eight) and homeschooled them for several years, so I naturally passed on my passions to them. We used history as the main thread of our curriculum and focused on all the aspects of each time period, including theology. At the same time, especially as the children became a little older, I kept my writing skills alive by doing some freelance writing for magazines about subjects that interested me. I think the experience of investigative writing influenced my style and helped me in the research for these books.
2. How did the idea for your biographies come about? When was it that you saw the need for making young reader’s aware of some of the key figures in church history?
The idea came when I was homeschooling. As I said, I wanted to include theology in our study of history and I found that the material available was insufficient. Most biographies were directed to older children and the few written for young children were often too limited for our studies. Also, many of them were written a long time ago, when there was a notion that biographies had to be fictionalized or children would not read them. As in most fiction, accuracy was often sacrificed in order to make the stories compelling. I realized that I needed something different – biographies comparable to those you normally find in libraries about presidents, scientists, artists, etc. I started to formulate some ideas, and tried to convince a seminary student at my church who was majoring in church history to take up the task. I even made an outline and sample chapter to help him to understand what I meant, but he never agreed to do it. Finally, I realized I had done most of the work and should just finish it. I talked to my children and we undertook this as a family project. They gave me ideas. We discussed everything – the contents, the format, the illustrations, the style… They showed me their favorite secular biographies. I observed their reactions when we read them together and noticed what caught their attention. Then we practically wrote the first book together.
3. What is the purpose behind this series and the focus that it is trying to get across to such a young audience?
The main purpose of the series has always been what the magazine Modern Reformation expresses in its motto, “Know What You Believe and Why You Believe It.” I tried to get a similar motto for my books, but I could not come up with anything better.
In other words, I try to explain to the children how some of the beliefs we hold dear today were shaped in history. For example, children might just gloss over my section in the Augustine book about his answer to Pelagius (or they might take careful notice, depending on their age and how the parents use the books). In any case, my hope is that, one day, when they hear a pelagian statement or entertain a pelagian thought in their minds, they will recognize it and connect it to that story.
4. Are you working on the biographies in a certain order for any reason? What volumes have been written thus far?
I started with John Calvin because it was his 500th anniversary. RHB indicated that they didn’t necessarily want me to follow a certain order, so I didn’t make it a priority. Augustine and John Owen are just two of my favorite characters. These are the three titles that have been published so far.
5. What volumes are you working on at the moment? Also, what volumes are plan for future publication?
The next title, which is completed but is waiting for illustrations, is Athanasius. I chose Athanasius while watching our children recite the Nicene Creed in church. I felt that they needed to know the story behind it so they could fully appreciate what they are saying. I have also signed the contract for the fifth book in the series, which will be on Lady Jane Grey, because it’s definitely time to include a young woman! After that, I am not sure. Some projected titles are John Knox, Jonathan Edwards, John Newton, Tyndale, and B.B. Warfield, but sometimes other ideas come to mind that seem particularly important.
6. What are some of the challenges you face in writing these books?
Each book has presented its own challenge. At first, the challenges were mostly practical – finding a good illustrator or quality photos and obtain permission to use them. With Athanasius and Lady Jane, the challenge has been to wade through the vast amount of myths and contradicting biographies (historical accuracy was not a priority in those days). It’s also a challenge to write about a character in a factual and objective way while retaining a compelling style. The key, in my opinion, is to reveal the character’s motives and feelings so that children will be drawn into the story. My absolutely favorite review of my book on John Calvin was written for New Horizons by Katharine Olinger, a (then 12 year old) baptized member of Calvary OPC in Glenside, PA. She wrote, “I found myself happy to have him (Calvin) find love and sad to watch him die. … This book isn’t just a list of dry facts you can get from searching the Internet. Carr addresses covenant children directly. She tells you not only what John Calvin did, but also what it means to you as a young Reformed student or child.” Actually, I could take her whole review and tell you, “Here, this is my aim for my books.” If I have come any way near that goal it has only been by the grace of God.
7. Who helps you with illustration for each book?
I have changed illustrators for each of my first three books. Emanuele Taglietti is a good friend of mine who helped me with the first book but was not willing to continue the series. I used Wes Lowe, an experienced children’s book illustrator, for the second book, but later found that Matt Abraxas, my pastor’s brother, has a style and a quality that complements perfectly my books. God willing, he will continue to illustrate the series.
8. What do you want children to walk away from one of your books learning?
As I said, I want the children to know these important men and women of church history in their historical context, understanding their basic theology and how we are retaining it today. In each book, I include some small portions of their writings to help the children to connect with the character and hopefully to inspire them to read more. My questions whenever I face a new title are, “Why is this character important to us, not just as a sample to follow? How did he or she impact church history?” I am also hoping to equip the children to answer some of the difficult questions that inevitably rise when we talk about church history. As I wrote my book on Athanasius, I kept in mind the next Dan Brown who will most probably show up when our children are older and tried to give preventive answers to the usual fallacies about the divinity of Jesus as a human invention, the Council of Nicaea being solely motivated by Constantine’s political concerns, and the books of the New Testament put together arbitrarily by some church leader who wanted to hide the truth.
9. In what way would you like to see the church using these titles?
These books were intended as a help to parents as they introduce church history to their children. My hope is that they are used as part of a wider study. Hopefully, the whole series will give a clear picture of the development of events, but other books that describe the progress of church history are also a great complement. This wider picture is very important to me. I am very consciously structuring my books in the hope that the main characters will not be seen as Lone Ranger heroes shining apart from the church. For homeschooling families, I am working right now on study guides that will help the parents to use the books in a curriculum, incorporating subjects such as geography, history, reading comprehension, and art. Each chapter of the study guides will also include more samples of the character’s writings, so these portions could also be read in family devotions. The scope of this series has also, in some cases, exceeded my expectations. I was told that in Indonesia, for example, where the books have been published in the local language, this series is popular with adults as well as children, as many are new to the Christian faith and appreciate some short and readable accounts of the lives of great men and women of church history.
10. Many of the men you write about left a legacy, and a number of their own writings that are still read, studied and used within the church today. In what way would you like to see your own series of children books be used throughout the years to come within the church? And how they would/will influence children for the ages to come?
Thinking of generations of children reading my books seems quite presumptuous, but RHB has definitely set up these volumes to be valuable keepsakes. The investments they have made in the quality and the aesthetic value of these books have inspired me to aim for equal standards in the text and illustrations. It’s difficult, however, to project how these books will be used. I hope, as I said, that they will continue to be useful to families. I pray that God will continue to help me in my research and to raise, as he has done, scholars willing to review the text and correct it as needed, so that the information I provide will be as accurate as possible.
You can order all three of Simonetta Carr’s Christian Biographies for Young Readers here.
A Puritan (Spurgeon’s) Catechism
Posted: January 30, 2011 Filed under: Sabbath, Sundays with Spurgeon Leave a commentI am persuaded that the use of a good Catechism in all our families will be a great safeguard against the increasing errors of the times, and therefore I have compiled this little manual from the Westminster Assembly’s and Baptist Catechisms, for the use of my own church and congregation. Those who use it in their families or classes must labour to explain the sense; but the words should be carefully learned by heart, for they will be understood better as years pass. May the Lord bless my dear friends and their families evermore, is the prayer of their loving Pastor. – C. H. Spurgeon
- Q. Which is the fourth commandment?
A. The fourth commandment is, “Remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor they cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.”
- Q. What is required in the fourth commandment?
A. The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself (Lev. 19:30; Deut. 5:12).
- Q. How is the Sabbath to be sanctified?
A. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days (Lev. 23:3), and spending the whole time in the public and private exercises of God’s worship (Ps. 92:1-2; Isa. 58:13-14), except so much as is taken up in the works of necessity and mercy (Matt. 12:11-12).
Understanding the (3rd) Use of the Law
Posted: January 29, 2011 Filed under: Grace & Law, Lord's Day Leave a commentThis past week I have seen two things that have disgust me. One being “open letter” blog post, which totally takes away the meaning of a “letter.” Second, a misunderstanding of the Law. May Calvin remind us,
The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master’s dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will. Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” (Ps. 19:7, 8). Again, “Thy word is a lamp unto my feet, and a light unto my path,” (Ps. 119:105). The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.
And David…
Ps. 119:1-10 – Blessed are those whose way is blameless, who walk in the law of the Lord! Blessed are those who keep his testimonies, who seek him with their whole heart, who also do no wrong, but walk in his ways! You have commanded your precepts to be kept diligently. Oh that my ways may be steadfast in keeping your statutes! Then I shall not be put to shame, having my eyes fixed on all your commandments. I will praise you with an upright heart, when I learn your righteous rules. I will keep your statutes; do not utterly forsake me! How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments!
Was Jesus the Object of Old Testament Faith?
Posted: January 28, 2011 Filed under: Christ, Christ in the Old Testament, Christ in the OT Leave a commentIn yesterday’s post, “Was Salvation Through Jesus Christ?” a friend commented asking me…
“Salvation is always through Jesus Christ, but does this have to mean that he was the object of Old Testament faith?”
I would argue yes, the object of the Old Testament Faith was Jesus Christ and this is how I would argue for that.
According to Jesus, Abraham’s object was none other than Jesus himself. John 8:56 reads, “Your father Abraham rejoiced that he would see my day. He saw it and was glad.”
What was David’s object of faith? In Acts 2:29-31- 29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption.”
Moses’ reproach of Christ greater? In Hebrews 11:24-26 “By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward.”
Who was Job’s Redeemer in Job 19:25? As he says “For I know that my Redeemer lives, and at the last he will stand upon the earth.”
Pauline Theology: Romans 1:1-7 – Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Romans 4:22-25 – That is why his faith was “counted to him as righteousness.” But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.
Galatians 3:9 – So then, those who are of faith are blessed along with Abraham, the man of faith.
Was Salvation Through Jesus Christ in the Old Testament?
Posted: January 27, 2011 Filed under: Christ, Christ in the Old Testament, Christ in the OT 8 Comments1 Corinthians 10:1 For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.
Hebrews 4:1 Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. 2 For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened.
1 Peter 1:8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls. 10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
Revelation 13:7 Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, 8 and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.
God’s Sovereignty Over His People: The Beauty of Election
Posted: January 26, 2011 Filed under: sovereignty of God Leave a commentJob 23:10 But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold.
Job 23:13 But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth.
Job 23:14 For he performeth [the thing that is] appointed for me: and many such [things are] with him.
Psalms 4:8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
Psalms 9:9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
Psalms 18:28 For thou wilt light my candle: the LORD my God will enlighten my darkness.
Psalms 27:1 { [A Psalm] of David.} The LORD [is] my light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid?
Psalms 27:5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.
Psalms 37:39 But the salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble.
Psalms 48:14 For this God [is] our God for ever and ever: he will be our guide [even] unto death.
Psalms 55:22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
Psalms 56:8 Thou tellest my wanderings: put thou my tears into thy bottle: [are they] not in thy book?
Psalms 56:13 For thou hast delivered my soul from death: [wilt] not [thou deliver] my feet from falling, that I may walk before God in the light of the living?
Psalms 57:2 I will cry unto God most high; unto God that performeth [all things] for me.
Psalms 100:3 Know ye that the LORD he [is] God: [it is] he [that] hath made us, and not we ourselves; [we are] his people, and the sheep of his pasture.
Psalms 118:24 This [is] the day [which] the LORD hath made; we will rejoice and be glad in it.
Isaiah 41:13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
Isaiah 43:5 Fear not: for I [am] with thee: I will bring thy seed from the east, and gather thee from the west;
Isaiah 43:6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from f`r, and my daughters from the ends of the earth;
Isaiah 43:7 [Even] every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
Isaiah 49:15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.
Isaiah 49:16 Behold, I have graven thee upon the palms of [my] hands; thy walls [are] continually before me.
John 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
John 6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
John 6:39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
John 6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
John 11:52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
John 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
John 15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
John 17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
Romans 8:28 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 8:29 For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren.
Romans 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Romans 8:31 What shall we then say to these things? If God [be] for us, who [can be] against us?
Romans 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Romans 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Romans 9:22 [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
Romans 9:23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Romans 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Romans 11:4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to [the image of] Baal.
Romans 11:5 Even so then at this present time also there is a remnant according to the election of grace.
1 Corinthians 1:9 God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
1 Corinthians 12:18 But now hath God set the members every one of them in the body, as it hath pleased him.
1 Corinthians 15:57 But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ.
2 Corinthians 2:14 Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
Ephesians 1:3 Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ:
Ephesians 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Ephesians 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Ephesians 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Ephesians 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Ephesians 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Colossians 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Colossians 1:13 Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:
Colossians 1:14 In whom we have redemption through his blood, [even] the forgiveness of sins:
Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.
Colossians 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
Colossians 1:21 And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled
Colossians 1:22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
Colossians 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
2 Timothy 1:12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
Hebrews 13:5 [Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Hebrews 13:6 So that we may boldly say, The Lord [is] my helper, and I will not fear what man shall do unto me.
2 Peter 1:3 According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue
God’s Sovereignty over Those Who Do Not Know Him
Posted: January 24, 2011 Filed under: sovereignty of God Leave a commentExodus 23:7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
1 Samuel 2:9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
Job 8:22 They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.
Job 18:5 Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
Job 21:30 That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.
Job 36:6 He preserveth not the life of the wicked: but giveth right to the poor.
Job 38:13 That it might take hold of the ends of the earth, that the wicked might be shaken out of it?
Job 38:15 And from the wicked their light is withholden, and the high arm shall be broken.
Psalms 7:11 God judgeth the righteous, and God is angry [with the wicked] every day.
Psalms 9:17 The wicked shall be turned into hell, [and] all the nations that forget God.
Psalms 10:4 The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts.
Psalms 11:6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: [this shall be] the portion of their cup.
Psalms 37:10 For yet a little while, and the wicked [shall] not [be]: yea, thou shalt diligently consider his place, and it [shall] not [be].
Psalms 37:17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
Psalms 37:28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
Psalms 37:38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
Psalms 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
Psalms 75:10 All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted.
Psalms 94:13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.
Psalms 101:8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
Psalms 119:119 Thou puttest away all the wicked of the earth [like] dross: therefore I love thy testimonies.
Psalms 129:4 The LORD [is] righteous: he hath cut asunder the cords of the wicked.
Psalms 139:19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
Psalms 145:20 The LORD preserveth all them that love him: but all the wicked will he destroy.
Psalms 146:9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
Psalms 147:6 The LORD lifteth up the meek: he casteth the wicked down to the ground.
Proverbs 2:22 But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
Proverbs 10:30 The righteous shall never be removed: but the wicked shall not inhabit the earth.
Proverbs 11:21 [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
Proverbs 14:11 The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.
Proverbs 15:8 The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
Proverbs 15:9 The way of the wicked [is] an abomination unto the LORD: but he loveth him that followeth after righteousness.
Proverbs 15:26 The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] pleasant words.
Proverbs 15:29 The LORD [is] far from the wicked: but he heareth the prayer of the righteous.
Proverbs 16:4 The LORD hath made all [things] for himself: yea, even the wicked for the day of evil.
Proverbs 21:4 An high look, and a proud heart, [and] the plowing of the wicked, [is] sin.
Proverbs 21:27 The sacrifice of the wicked [is] abomination: how much more, [when] he bringeth it with a wicked mind?
Isaiah 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
Isaiah 13:11 And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
Isaiah 48:22 [There is] no peace, saith the LORD, unto the wicked.
Isaiah 57:20 But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
Isaiah 57:21 [There is] no peace, saith my God, to the wicked.
Nahum 1:3 The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.
Matthew 13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just
John Calvin on the Lord’s Day
Posted: January 23, 2011 Filed under: John Calvin, Lord's Day Leave a commentDeuteronomy 5:12-14: Keep the day of rest, to hallow it as the Lord thy God hath commanded thee. Six days shalt thou labor, and do all thy business: but the seventh day is the rest of the Lord thy God, thou shalt not do any work therein.
Now we must come to the second point which emphasizes that the sabbath day was a [type of] civil order for training the faithful in the service of God. For that day was ordained in order that people might assemble themselves to hear the doctrine of the law preached, to participate in the sacrifices, [and] to invoke the name of God. With respect to that, it applies as much to us as to the ancient people. For although the figurative aspect has been surpassed . . . what is said of this order still applies and has its usage. . . . [L]et us acknowledge that this order was not given solely to the Jews in order for them to have a certain day on which they might as- semble themselves, but at the same time it applies to us also.
Nevertheless, we have to note that there is more and that indeed it would be a meagre thing to have a rest regarding physical activity but not involving anything else. What is necessary then? That we should strive toward a higher end than this rest here; that we should desist from our works which are able to impede us from meditating on the works of God, from calling upon his name, and from our exercising his Word. If we turn Sunday into a day for living it up, for our sport and pleasure, indeed how will God be honored in that? Is it not a mockery and even a profanation of his name? But when shops are closed on Sunday, when people do not travel in the usual way, its purpose is to provide more leisure and liberty for attending to what God com- mands us that we might be taught by his Word, that we might convene together in order to con- fess our faith, to invoke his name, [and] to participate in the use of the sacraments. That is the end for which this order must serve us. . . .
Now from the foregoing we see in what attitude we hold all Christianity and the service of God. . . . [T]he majority hardly care about the usage of this day which has been instituted in order that we might withdraw from all earthly anxieties, from all business affairs, to the end that we might surrender everything to God.
Moreover, let us realize that it is not only for coming to the sermon that the day of Sun- day is instituted, but in order that we might devote all the rest of time to praising God. . . . [O]n other days, seeing that we are so occupied with our affairs, we are not as much open to serve God as on a day which is totally dedicated to this. Thus we ought to observe Sunday . . . in a way in which we are neither impeded by nor occupied with anything else, so that we might be able to extend all our senses to recognize the benefits and favors with which he has enlarged us. . . . Thus
* From John Calvin’s Sermons on the Ten Commandments. “The Fifth Sermon . . . Thursday, June 20, 1555, Deuteron- omy 5:12-14.” Edited and translated by Benjamin W. Farley. Forward by Ford Lewis Battles. Grand Rapids: Baker, 1980, pp. 108, 109, 110, 112, 113.when people profane . . . the holy order which God has instituted to lead us to himself, why should they be astonished if all the rest of the week is degraded?
. . . But in order to apply ourselves to its correct and lawful usage, it is necessary to realize (as we have already said) that our Lord only asks that this day be spent in hearing his Word, in offering common prayers, in confessing our faith, and in observing the sacraments. . . . And when we have spent Sunday in praising and glorifying the name of God and in meditating on his works, then, throughout the rest of the week, we should show that we have benefited from it.
God’s Sovereignty over all Nations
Posted: January 21, 2011 Filed under: sovereignty of God Leave a commentGenesis 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
Genesis 41:32 And for that the dream was doubled unto Pharaoh twice; [it is] because the thing [is] established by God, and God will shortly bring it to pass.
Joshua 11:20 For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, [and] that they might have no favour, but that he might destroy them, as the LORD commanded Moses.
Judges 14:4 But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.
2 Kings 7:6 For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, [even] the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.
Ezra 1:1 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying,
Psalms 66:7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
Psalms 86:9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.
Psalms 96:5 For all the gods of the nations [are] idols: but the LORD made the heavens.
Isaiah 19:14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit.
Isaiah 30:28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err.
Jeremiah 25:17 Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me:
Daniel 4:34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:
Daniel 4:35 And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
Revelation 15:4 Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
God’s Sovereignty over Nature
Posted: January 20, 2011 Filed under: sovereignty of God Leave a commentExodus 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land], and the waters were divided.
Deuteronomy 2:30 But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as [appeareth] this day.
Deuteronomy 8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
Deuteronomy 11:4 And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and [how] the LORD hath destroyed them unto this day;
Job 26:12 He divideth the sea with his power, and by his understanding he smiteth through the proud.
Psalms 78:26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.
Psalms 105:16 Moreover he called for a famine upon the land: he brake the whole staff of bread.
Jeremiah 14:22 Are there [any] among the vanities of the Gentiles that can cause rain? or can the heavens give showers? [art] not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these [things].
Jonah 4:6 And the LORD God prepared a gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.
Nahum 1:3 The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
Matthew 8:27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
Matthew 21:19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
Matthew 21:20 And when the disciples saw [it], they marvelled, saying, How soon is the fig tree withered away!
John 2:6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
John 2:7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
John 2:8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare [it].
John 2:9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
John 2:10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: [but] thou hast kept the good wine until now.
John 2:11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
God Didn’t Create A Mistake
Posted: January 19, 2011 Filed under: sovereignty of God Leave a comment(HT: Challies)
This morning I woke up like everyday other day, walk into my home office, read Challies ale cart then made coffee. But today Tim had posted a video that related to my last few post, so I decided to post it here as well, enjoy.
Gospel-Centered Musings 