Reforming Witness

Westminster Confession, Chapter 10: Effectual Calling

2015-12-21T07:08:00.002-06:00

Romans 8:30 "And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified."

The doctrines of grace are precious indeed. Those whom Almighty God has predestined, he also called. The whole of this chapter of the confession is full of truth and answers to many contemporary issues on the subject of Calvinism vs Arminianism. For instance: Children, infants, and the mentally challenged. The elect only will be saved. Not all infants, children, or mentally handicapped will be lost. The raging question is, will they all be saved? Are they elect if they die young or lack the cognitive ability to understand the truths of the gospel? Our answer ought to be: we don't want to go beyond Scripture to the right or to the left. So, what is a reasonable answer? 1 Corinthians 7 helps with such a challenging issue. Paul refers to the children of the covenant as "set apart" or "holy." What makes them children of the covenant is if they have one or two believing parents, "For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. Otherwise your children are unclean, but now they are holy." (1 Cor 7:14) Furthermore, Jesus' words are ever present in parents hearts and minds: "Suffer not the children to come unto me for of such are the kingdom of heaven." Here it seems safe to assume that covenant children are of the elect, so long as they prove their calling and election in their life. In other words, believing parents have some kind of sure foundation to hope. "The promise is to you and your children..." (Acts 2:29) However, we don't know of those children who belong to unbelieving parents, whether they are elect or not.
Another contemporary issue: Universalism. This is a concept or idea that in the end, all will be saved. Humans don't face judgement but grace. Christ died for all it is suggested. Therefore all are saved. For a universalist, there is no hell. The problem a universalist faces however, is that the Bible teaches contrary to their views. According to the teaching of Scripture, there is an effectual call. No one will be saved apart from Christ and His effectual calling. To suggest something contrary to this is prideful presumption. There is no other name under heaven that has been given among men by which we must be saved. (Acts 4:12) The effectual call of God is entirely of His doing and His choosing. It is in other words, His work. It is gracious and merciful, God does not look ahead and see who will choose Him and thereby base His election on the will of men. He chooses based on those who He has made His own. Romans 9 is very clear regarding this point. Predestination is based entirely on God's grace alone. Consider these texts:

2 Tim 1:9-10: "He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began, but now made visible through the appearing of our Savior Christ Jesus."
Titus 3:4-7: "But when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”
Eph 2:8-9: "For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast."

When God effectually calls His elect He replaces their heart of stone with a heart of flesh. Repentance and regeneration is implied when referring to effectual calling. The call of God unites us to Christ and saves us. The effectual call of God, being His work, gives all the glory back to Him for the salvation of the elect.
The effectual call of God should never be confused with the outward call wherein all are called to repentance. The effectual call is that inward call of God by His Holy Spirit on the hearts of the elect only.

Thinking about Evangelism- The Book of Acts

2015-12-21T06:07:00.002-06:00

Of all the books in the Bible the Acts of the Apostles stands out as a predominant resource for missional and evangelistic thinking. I know "missional" is not a word, yet it is often a term used to express a purpose driven movement that is akin to the kind of things, actions, events, and so forth we read about in Acts. The key verse in Acts, in my opinion, is 1:8, where we read the words of Jesus: "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and the farthest parts of the earth." Moreover, Acts is the sequal to the book of Luke, or if you prefer, the Gospel of Luke. While being the other half of the story regarding the life and mission of Jesus, it comes as no surprise to look at another verse which mirrors in some ways our verse above. Lets think on Jesus' words mentioned by Luke, "Then He (Jesus) opened their minds so they could understand the Scriptures, and said to them, 'thus it stands written that the Christ would suffer and would rise again from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in His name to all nations, beginning from Jerusalem.'" (24:46-47)

Okay, now that an initial look into the missional and evangelistic content of Acts has been briefly summarized, I would also point out the ten major sermons found scattered like a shotgun blast throughout the Acts (Peter's sermons: 2:14-41, 3:11-26, 10:27-48; Stephen's: 7:1-60; and Paul's sermons and defenses: 13, 17, 20, 22:1-21, 24:10-21, and 26). These sermons reveal the key message of the Apostles, namely the crucified and risen Christ is Lord and commands all men everywhere to repent and be saved. The power of the Holy Spirit is evidently displayed showing God's faithfulness to keep his promises and empower his people for the task appointed. The writer to the Hebrews points out how "God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will." (Heb 2:4)

So, here are a few observations about the Missional and Evangelistic drive in the Acts:

I. How? Preaching Christ crucified for sinners. Preaching Christ's resurrection, truly, He is risen indeed! Touching on guilt and hope. Preaching the Covenant of God and His fulfilled promise to His people. Use the word, arguments, history, social and political issues, whatever the occasion affords. Because the Lordship of Christ covers all areas, there is not one thing going on in the world where his message is not relevant. Speak clearly and pointedly learn from Peter, Stephen, and Paul.

II. Who? Who goes for Jesus now? His messengers who proclaim the gospel. Men who are Spirit filled and empowered to preach Christ. Who do the messengers go to? The nations.

III. Where? In the midst of the world. Not just in the church with the world shut out, but God's messengers must take the message of Christ crucified and risen to the nations. Start in the neighborhood. I guarantee you not all the people in your local area are saved!

IV. When? As the opportunity affords itself. As God leads. Pray for doors to be opened.

V. Why? To make know to unbelievers the unfathomable riches of Christ, who is the power and wisdom of God.

Let me close by suggestion we call to mind the Lord's Great Commission: "Therefore Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to obey everything I have commanded you and remember I am with you, even to the end of the age." May God bless us as we ponder the power of Christ Crucified and Risen. Let us be faithful to the Great Commission. May it not be said of us or our churches that we have practiced the Great Omission.

Old King James was a merry old soul and a merry old soul was he…

2012-02-25T13:25:00.001-06:00

Textual Philosophy
    The present writer favors the Majority Text–Byzantine Priority school philosophically, though he does not always agree with their methods. The fact remains that between eighty to ninety percent of the MSS usually agree with each other and belong to the Byzantine text-type. While it is true that the Byzantine did not become the majority until the ninth century, never the less, it did have a presence in the fifth century. Another point to be suggested is the fact that if eighty to ninety percent of the MSS do agree with the Byzantine text-type, what is to be said concerning the percentage for the Alexandrian or the Western? Proponents of the Alexandrian or Western texts often suggest that the Majority Text ignores history, though this suggestion seems to betray the very people who purport such a fact; for is it not also an ignorance of history to suggest that for the better part of a millennium God chose to use the Byzantine as the majority text? Also, the proponents of the Alexandrian/Western schools by their suggestion, seem to rule out the Eastern Church and ignore the history of the church. One major half of the Christian church has always used this text-type. This tends to be overlooked by western eyes, especially those of an Alexandrian/Western agenda.
    It is suggested that the Majority Text school must do business with internal evidence, and that the only way to accept this line of thinking is to completely rule out internal evidence. For instance, how many internal variants do we have? In 1707 John Mills figured over 30,000 differences. With just around 100 manuscripts. Today the number of manuscripts is over 5,700. It would seem that no one knows how many differences there really are. Wallace suggests that the problems dealt with in the USB apparatus are just the tip of the iceberg. Bart Erhman suggests, “there are more differences than there are words in the NT.” But it must be adamantly insisted that most of these differences are insignificant and make no difference at all. Why does a proponent of the Majority Text have to deal with internal evidence at all? Do the differences change major doctrines? Of course not. If not, then it seems valid to suggest that where the majority of texts agree there is a comfortable security, especially when one considers the providence of God and the history of the church.
    Textual criticism is culpable of causing the faith of people to be possibly greatly shaken, when one sees the apparent differences of texts and finds that there is no original autograph, or that we can not know for certain the exact words of Scripture to one hundred percent certainty. This may in fact be the result of the scientific age and rationalism upon the spirituality of the church. After all, observation and hypothesis have their place, but before a specimen can be evaluated it sometimes has to be killed and cut up before it can be placed on the microscope for inspection.
     One important fact must not be overestimated that the proponents of the Majority Text school are consistent advocates for the inerrancy of Scripture. This does not suggest that other schools of textual criticism are guilty of denying inspiration, only that the Majority Text school is unabashedly staunch in their insistence of theological priority. An issue that is evident among textual critics is that some scholars deny the inspiration of Scripture using the errors of MSS to “prove” their points. Bart Erhman is one such scholar for example. Moreover, what makes the system of the Majority Text even more admirable is it’s affirmation of theological priority. Consider the words of Pickering: “It is demonstrable that God preserved the New Testament Text, so therefore He must have inspired it! I consider that the preservation of the N.T. Text is a strong argument for its inspiration, and since its inspiration that gives it its authority, the two doctrines go hand in hand.”# The only thing the present author would suggest differently is that the message was preserved, not the exact words. An example of this is seen in the gospels. There are many occurrences in the synoptics which reveal the same meaning but different variations of word order. Moreover, concerning the doctrine of providence, it is true that God could have preserved the original text if he wanted to. The fact that he did not is obviously significant in this light.
    All conservative, orthodox Christians hold to the view of inspiration, and ironically, they are backed into the same corner, philosophically, as the Majority Text school, whether they admit it or not. Specifically, when dealing with the plausibility of arguments—say for the existence of God. For, all human knowledge rests on either empirical (sensory) or rational (intellectual) understanding. That which is not attainable through observation, explanation, or verification is rejected by natural, scientific man. Thus, all conservative Christians hold to a third avenue of human knowledge, namely, that of revelation. It does not have to be “proven” either empirically or rationally; it is taken by faith. For ultimately, as Kant proved, even the argument for the existence of God is filled with holes. It is not through rational arguments that mankind is persuaded of the reliability of Scripture. The Majority Text school makes no apologies for its stance on theological priority—and this is precisely why it is more acceptable philosophically than the other schools. At the end of the day, whether a person holds the KJV or the NIV, God’s Word is still presented and believed by those who accept the third avenue of knowledge, which is revelation.
    A valid response to the statement made by Berkhouwer would be fitting to hear from the proponents of the Alexandrian/Western schools: A super naturalistic view of revelation would consider any human ‘research’ puzzling and inconceivable.”#

Old King James was a merry old soul and a merry old soul was he…Various rants on New Testament Textual Criticism.

2012-02-23T07:33:00.001-06:00

Last fall I went through a course in which I was taught “textual criticism.” I was excited to finally have a chance to use the apparatuses and walk my way through the varying manuscripts and papyri with some degree of competence. Much to my surprise I was very concerned as we began the lectures and work on various manuscripts. What was hardest for me was analyzing texts, I quickly realized that this was not something I thought it was. I will begin a discussion in the next couple of posts to reason both logically and with some rhetoric for the position I finally became convinced of. As a result, I have began using the King James Version. Not because I am an adherent to what is known as “KJV Only-ism,” but because I am reacting against the philosophy behind modern textual criticism. ( consult “The King James Only Controversy” by James White for a good examination of the flawed tendencies of certain people who hold to KJV only-ism).

A qualifier must be made at the outset: I am not against all textual criticism, in fact, that would be an erroneous position because I believe in using the original languages of Scripture. So- what type of criticism am I opposed to? Two answers: (1) Higher Criticism, which is nothing more than unbelief and hostility toward the Lord. (2) The second type I am opposed to is a “pastoral” concern. I am opposed to the type of criticism that leaves doubt in its wake, many people in the pews would really struggle with their confidence in the Bible if they came to find out the issues behind texts like John 8, or Mark 16.

Moving toward the philosophy of textual criticism, one must understand the aim of TC. Certain questions will be posed to help with this: is modern textual criticism helpful? Do we have more certainty about our New Testament now than we did before 200 years ago? What is the church to do with all the evidence she possesses? What is the ultimate goal of textual criticism? Why do we need to have reliable, tangible evidence? Is it right to suggest only the original manuscripts were inspired? What does inspired mean? These questions bring one to the crux of the philosophy. I will try to offer my answers in the following weeks. From these answers, I think it will be possible to get at the philosophy behind TC.

My decision to use the King James Version was not made in the dark. I read various scholars (the best introduction to Textual Criticism I found is “The Text of the New Testament” by Metzger and Ehrman) and learned to “do” textual criticism. My own convictions have fallen on the road less traveled, to say the least. The one question that comes back is why would you go against the grain? My answer lies in the simplicity of God’s word and the answers to the problems stated above in the second paragraph.

For now, let me state again that my choice of the King James is not because I think it is the only “inspired” text, but because of my reaction against the mainline TC and the philosophy behind it.

Questions and Answers *Manual of Christian Doctrine/ Louis Berkhof)

2012-02-06T21:39:00.001-06:00

Revelation
1.    What is divine revelation?
According to the presentation of Scripture, God has removed the veil which covered Him and has exposed Himself to view. In other words, He has in some way communicated knowledge of Himself to man, and has thereby opened the way for man to know Him, and to live in communion with Him. [Pg.23-24]
2.    How do natural and supernatural revelation differ?
The great text in the Bible which deals with both aspects of revelation is Psalm 19. “Natural revelation is that revelation which is communicated through the phenomena of nature, including the very constitution of man. It is not a revelation given in words but embodied in facts. ” [Pg. 24]
Supernatural revelation, on the other hand, is a revelation in which God intervenes in the natural course of events, and in which He, even when He uses natural means, such as dreams and oral communications, employs them in a supernatural way.” [Pg.24]
3.    Who deny the reality of special revelation?
Specifically, there are two schools of thought who deny the special revelation of God, eighteenth century Deism and present-day liberal theology.

Questions and Answers (Louis Berkhof/ Manual of Christian Doctrine)

2012-02-04T21:56:00.001-06:00

1.    How do many in our day seek to discover the essential nature of religion?
Many in our day “seek an answer to this question by studying the religions of the world and the various manifestations of religion in human life. By a comparative study they would discover the real nature of religion, and insist on discovering a definition sufficiently broad to cover all the forms in which the religious life manifests itself among the nations of the world.” [Pg.15-16]
2.    Which is the only way in which we can learn to know this?
The bible only enables us to get a proper conception of the ideal. [Pg. 16]
3.    What terms define the religious attitude in the Old and the New Testament?
In the Old Testament the term is, the fear of the Lord. Fear in this definition is properly defined as, the feeling of reverent regard for God, tempered with awe, and the fear of disobedience or of the punishment for disobedience. [Pg.16]
In the New Testament the gospel message is prominently in the foreground, and man’s response to the divine revelation assumes a somewhat different form, namely, the form of “faith.” While there are other terms for religion in the New Testament, such as godliness, and godly fear, the word “faith” generally serves to describe the religious attitude of man. [Pg.16-17]

Justification in Paul and James’ Writings

2012-02-01T21:07:00.001-06:00

Justification in Paul and James’ Writings

    Paul and James seem to contradict one another in relation to the doctrine of justification. This issue has long been one of the more controversial issues of evangelicalism in particular and not without its warrant. Many in the church are afraid of cultic tendencies to “earn” righteousness or merit God’s forgiveness. The Jehovah’s Witnesses for example believe in a “works based righteousness,” so do Mormon’s, the Church of Christ, the Catholic Church, and a host of other similar religious groups. What is the Christian to do with such passages as James 2, where it seems to be implicitly contradicting Paul who is arguing for justification by faith alone? Should the church take the position of Martin Luther, that the book of James is “an epistle of straw?” To gather enough evidence for an analysis of this problem, let’s look at the context of a specific group of passages by these two writers.
    In the writings of Paul, one does not have to read long before it is evident that no one is righteous, all are doomed to die in sin, and the only hope anyone has is based upon the mercy and grace of God. Justification therefore must be based upon the righteous life of another, who is the Lord Jesus Christ, the perfect Son of God. Romans 3:20, for instance, states: “Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin,” and again in Galatians Paul writes: “We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified” (Gal 2:15–16). Taking a literal, syntactical approach, three main points are evident:
Justification is not by the deeds of the flesh.
Justification is not by the works of the law.
Justification is by faith in Jesus Christ.
If the above points are true, then it is right to conclude that “justification is by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Such doctrine is consistent throughout the writings of other New Testament authors. This doctrine is to be taken as a summary of the teaching on justification found in the writings of the New Testament. What about James? Do his writings in fact disagree with Paul?
    James writes in the second chapter of his epistle: “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead” (James 2:14–17). Moving further into the chapter he says again, “Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’ And he was called the friend of God. You see then that a man is justified by works, and not by faith only” (James 2:21–24). From these verses again, a syntactical analysis will be applied, again three main points will be derived:
Faith by itself with no works is dead.
Abraham our father was justified by works.
Works perfect faith.
If the above points are true then it is right to conclude “A man is justified by works and not faith only.” That is what it says, plain and simple.
    How is it that reconciling these points is such a problem? It seems as though the reason is not in the interpretation of the syntax itself but in the interpretation of the context and theology. To help with this problem, it is crucial to bring in a technical term which was coined by the reformers, namely, “forensic justification.” This terminology is used when speaking about the believers’ standing before God himself. This is precisely what Paul is writing about in Romans and Galatians. In the days of the reformation, one of the crucial points of departure from Rome was over the concept of justification. Rome believed that people were infused with righteousness; thus, justification was actually earned by their infused righteousness. The reformers understood that an “alien” righteousness had to be applied to a person wholly apart from their own doing; that is, righteousness had to be imparted or imputed in order for God to justify the sinner. So, the whole concept of justification in Paul’s language and terminology is forensic. In contrast to Paul, James is not writing forensically. He is writing practically on an “earthly” level. It could be argued that Paul and James are referring to the same thing while looking through different lenses, because a person who is forensically justified before God will persevere in saving faith and look like those James is referring to. Therefore, ultimately, neither author disagrees with the other and they are both aiming at the same thing.

Life in John 3:16

2012-01-31T08:18:00.001-06:00

THE MEANING OF ETERNAL LIFE IN JOHN 3:16
Introduction
    When considering the meaning of the phrase “eternal life,” John 3:16 helps us to find the answers to how eternal life is obtained, the motive of God’s purpose in making it possible, who makes it possible, and the scope of its offer; but we are not told the specific meaning of what eternal life actually is. To find the answer of what eternal life actually is we are compelled to look elsewhere in John’s writings to define this stunning and simplistic lexis which is so imperative to the Christian life.
Key Words
    It is necessary to concentrate on the following key words: “know” (ginwvskw) which is used in John 17:3 and 1 John 5:20, “life” (zwh\), and “eternal” (ai)w/nio$). It is interesting to note that in all of John’s writings he uses the word zwh\ a total of eighty two times according to my calculations. Of all the 135 uses of this specific word in the New Testament, John utilizes it sixty one percent of the time, with the adjectival modification of ai)w/nio$ used only sixteen times in the gospel of John and six times in the first epistle. The word “life” is a key word in all of John’s writings, but what is provocative is that he only defines it two times.
Key Verses
    The first definition of “eternal life” is, ironically, in the last application of this phrase in John’s gospel. John employs the phrase eternal life in John 17:3, where he quotes Jesus, who says, “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent” (NIV). There are two specific disclosures found here: the word “know” (ginw/skw) and the subjects of that knowledge. To this helpful bit of information John adds still a further description found in his first epistle, where he states emphatically, “He [Jesus Christ] is the true God and eternal life.”
Conclusion
    John builds upon the personal needs of our physical nature showing us that this Word made flesh is our true source of eternal life, water for our thirsting soul, bread for our weary bodies, music to our ears, and reward for our hard toils of labor. In truth, as a person hears the words of life and believes on the Son, through God’s gracious act of love, life is imparted; and this life consists of knowing the Father and the Son, who is the life eternal.

Works Consulted:
NIV: Copyright © 1973, 1978, 1984 by International Bible Society
Nestle-Aland, Novum Testamentum Graece, 27 th Revised Edition.
Mounce’s Complete Expository Dictionary of Old and New Testament Words (used only for the total number of zoh\).
PC Study Bible Specialized Electronic Concordance

Book Review: Gary North, “The Hoax of Higher Criticism.”

2012-01-30T17:43:00.001-06:00

Chapter 1-
Higher Criticism denies the authority of the Bible and argues that the Bible is not the inerrant, infallible, revealed Word of God. Advocates of this school of thought label the Bible as a hoax, a book full of “gross errors,” and “myth-filled.” They are men who are “dedicated to the destruction of orthodox Christianity” and the removing of the solid confidence held by Christians for their Bible.
In the past few hundred years, one of the strongest assaults on Christianity has been through Higher Criticism. The success of this stronghold has been the result of the undermining of the Bible. The foundation of this movement came mainly through English Deism. The two major avenues through which this assault was brought, was the social and intellectual movements of the day. Biblical law was replaced with natural law and the Bible was discredited to the point of becoming invalid for the outworking of social issues as well as intellectual issues.
The damage has been done; Higher Criticism no longer posses such a threat to Orthodox Christianity. The issue now is one of repairing the ruins and bringing back to Christianity the confidence in God’s Word that is so vital to the faith of the Church.

Chapter 2-
The techniques of Higher Criticism are crafty and very subtle. Higher Critics are deceivers and seek to evade the judgment of God all while trying to keep a cloak of a religious experience that can become beneficial to people.
Higher Criticism uses the same techniques as Lower Criticism in determining the authority and validity of texts; however, Higher Criticism takes the techniques to an unwarranted point of no return and denies the reliability of the entire Bible as a revealed “Word of God.” Those who advocate Higher Criticism see the Bible as a kind of novel and apply the techniques of literary criticism of fiction to their study of Scripture; as a result of this, many people all over the world have suffered in their walk of faith.
Another technique of the Higher Critic is to present the Bible as a sham, a hoax, a collection of writings full of “lies and myths,” and thus making it is obvious that God did not fully inspire the Word. We therefore, cannot turn to the Bible and say, this is what we can know about God, or this is the final and absolute truth; it is only a book about what certain people believe about God. This is how the resurrection is dealt with as well as words like creation, fall from Grace, and judgment.
The undermining of the Bible, that is, to remove the Bible as the Word of God and replace it as the thoughts of man, removes man’s accountability to God. With the authority of the Bible out of the way there is no need to face the explicit call to repentance and final judgment. This is in fact the ultimate goal of the advocates of Higher Criticism- to escape the judgment of God.

Chapter 3-
God’s judgment on man will come based on His ethical system revealed in His Holy Word. The goal of the higher critic is to twist the Bible into a terribly disjointed mess that you cannot make heads or tails from. The critic knows that, in order to escape the judgment, God’s unified ethical system must be obliterated. In their view the Bible is nothing more than another “mythical” or “religious” collection of writings put together by man. The truth is dropped and the collection of something that sounds like yesterdays newspaper is put in its place, with the title “true transcendent ethical unity.”
To prove the Bible to be false and contradictory, the critics sought to re-date major portions of the Old Testament, ascribe certain writings to scribes who had hidden agendas and wanted to forge a false document with the title of Prophecy on it, tear Old Testament Judaism from the New Testament, and last but not least separate ethics from faith. Obviously the consequences were disastrous.
It is interesting to see the connection between higher criticism and evolutionary thought. Both systems came around the same time and the results were anything but righteous. It could even be argued that Nazism had roots in German higher criticism.

Evangelism Class Syllabus

2012-01-30T17:26:00.001-06:00

Cedar Ridge Fall 2011 Evangelism Class
I. Description of Class
This class will be taught from a distinctly reformed perspective on the subject of evangelism in the two main avenues of life: public and private. The Bible will be used exegetically to build a foundation evangelical living for the glory of God in all of life. Daniel will teach on the subject of private evangelism, Jason will be teaching on the subject of public evangelism.
A. The purpose of this class will be for the students to realize, to a fuller extent, the fourfold goal of Cedar Ridge:
To exalt God’s glory in all areas of life.
To proclaim the gospel of Jesus Christ to all people.
To promote the growth of Christ-like character in God’s people.
To live out our faith through works of compassion and ministry.
B. The Westminster Confession of Faith will be utilized on a continual basis.
C. The class will be practical in nature, with a time during each class to discuss evangelism methodology, specifically in the area of personal witnessing.
D. To memorize and recite verses which deal specifically with the subject and various facets of evangelism. A paper will be handed out the first week of class which will be the foundation for these verses.
II. Objectives
As a result of this class, the diligent student should be able to:
A. Live more deliberately to the glory of God as a witness to a lost and dying world of the beauty and supremacy of Christ.
B. Have an arsenal of verses ready to be used when needed for various subjects and issues that may be proposed in personal conversations. These verses will be built upon a Biblical and theological foundation. It can not be overstated here: what you believe effects and impacts your evangelism as well as whether or not you will even be engaged in the battle.
C. Become increasingly more active in the ministry of evangelism, both public as well as private, as a result effectiveness will increase.
D. Family Worship will become an everyday occurrence in your home.
E. Personal holiness and piety will result as public, private, and family worship become an integral part of your faith and life.
III. Suggested Requirements
Become involved in the outreach ministry, door to door, jail visitation, etc. Start evangelizing.
Find answers to the 17 Frequently Asked Questions, plus memory verses to help with scriptural refutation of the opposition you will encounter.
If you are not reading your Bible on a daily basis begin to do so immediately!!!
Start becoming actively involved in family and private worship.
Read one or all of the following books:
Kuiper, R.B. God Centered Evangelism; Baker Book House (Banner of Truth Trust ed. 1966,
Calisle, PA. 1966.), 1961.
Metzger, Bruce; Tell the Truth: The Whole Gospel to the Whole Person by Whole People; Inter
Varsity Press, Downers Grove, IL.2002.
Piper, John; Let The Nations Be Glad; Baker Academic, Grand Rapids, MI. 2003.

IV. Schedule
September 11: Introduction
September 19: The Supremacy of God in all of Life
September 26: The Christian’s Calling to a Mature Faith, Session 1
October 2: The Christian’s Calling to a Mature Faith, Session 2
October 9: Evangelism and Biblical Theology–Pt. 1
October 16: Evangelism and Biblical Theology–Pt. 2
October 23: The Christian’s Calling to Holy Conduct, Session 1
October 30: The Christian’s Calling to Holy Conduct, Session 2
November 6: A Practical Methodology of Evangelism–Pt. 1
November 13: A Practical Methodology of Evangelism–Pt 2
November 20: Exhortation to Worship and Christian Instruction in the Home, Session 1
November 27: Exhortation to Worship and Christian Instruction in the Home, Session 2
December 4: A Practical Methodology of Evangelism–Pt. 3
December 11: A Practical Methodology of Evangelism–Pt. 4
December 18: Practice of Worship and Christian Instruction in the Home, Session 1
January 8: Practice of Worship and Christian Instruction in the Home, Session 2
January 15: Discussion, Review of Verses, Personal Growth.

Men’s Meeting #3 Ishy Squishy

2012-01-28T07:48:00.001-06:00

Here is a summary:
“Ishy-Squishy” True love has nothing to do with it!
Unity
There are many ways by which our hearts can be led astray. The diligent man or woman will acknowledge their propensity toward deviance and rely upon the revelation of God to aid and equip them for a life of godliness. God reveals Himself to us by means of words. In the use of words we gain a knowledge from which we are grounded to venture into His world and live before His face. One of the most helpful revelations God has given to us in His word, is the revelation of His unity. The unity of God reveals His uniqueness over against all created beings or things. While the universe reveals much about its creator, only special revelation is sufficient enough for us, who bear His image to rely upon. And in relying upon such truths as the unity of God we are, as was stated above, given a place from which to begin our own process of becoming united. This happens in all realms of societal connectedness. That is, through the breakdown of our own multi-complexities we are freed from the entangling web of sinful and destructive behaviors. Through unity, marriages can experience peace and blessing. Through unity the Church can function orderly and obediently to her Lord. There are numerous practical implications to unity in the life of a believer. But it must never be forgotten that unity is rooted and defined with God at the center of one’s life. When Jesus reveals to us the fact that God is one and that we are to love God and our neighbor, he is leading us into a unified life guided by a unified heart. No “split heart” can glorify God. In fact a split heart is evidence of a double-minded man, who is unstable in all his ways. We must be ever vigilant in the fight for practical living to never lose sight of the necessity of a unified heart toward God and our neighbor. To love our neighbor is to be unified with God’s way, this translates into: our death for the life of our brother or sister. Humility is another way of putting it. From this, it is also possible to notice that one reason God reveals over and over again that He is one, is for the simple fact that human hearts tend to be idolatrous. When God lays down the first commandment He tells us: I am not going to compete.
Spirit
From this fact flows the second commandment, built upon God’s unity which functions as a wall so-to-speak to protect us against idolatry. The use of images is wrong and ought to be avoided for two reasons: God never revealed any likeness (Deut.4:15) and we are called to worship God is Spirit and in truth. From this fact also follows the truth that we are not to worship God in any one location but can take our worship of Him anywhere. The bronze serpent is a picture of idolatry which we are all prone to. In the end the serpent was destroyed because it was used wrongly. In discussion concerning God, one must always be careful not to “define” him. For in defining Him we are prone to miss something and end up with a lie. It is conceivable to build a conceptual understanding of His being from one doctrine to another. That is to say, his omnipresence leads to his justice and his justice leads to his mercy and so forth. God’s attributes are ways in which we can look at him from differing angles, somewhat like a diamond, but we must not run to the error of putting him into a box! To use a logical argument built on only four attributes about God for instance is not right, for there are many more attributes which ought to be remembered. The doctrine of Spirit is taught throughout the Scriptures and is referred to each of the members of the Trinity. Noah worshipped God in Spirit and in truth. Just as all the men and women mentioned in Hebrews 11. God’s people have always worshipped Him in Spirit and truth. Though the revelation of Christ helps not only the Samaritan woman but also those who read her story.
Immanence/ Omnipresence
Psalm 139:7 leads to the doctrine that not only is God Spirit, but he is also omnipresent. It may be that the greatest sin of the church is the neglect of the reality of the omnipresence of God. The practical outworking of God’s omnipresence ought to cause us to trust God more. To build on this doctrine we are blessed with peace, comfort, and hope. The promise of Romans, that God will work all things out for the good of those who love him, makes no sense without the doctrine of His omnipresence. Under his powerful hand nothing escapes his notice. The history of the church is an important subject. We see throughout her pages that she has tottered back and forth on the pendulum of transcendency and immanence. God’s faithfulness to his bride shines forth brightly as the red chord of His covenant love is the road she follows though ever wavering back and forth being kept on the track only by His grace. She has not been lost and she has been sanctified. This is true in our own personal lives as well. God was gracious with us ten years ago, and he is gracious with us today. His grace is given to help us be thankful to those who were forbearing with us in our weaknesses then. God’s love is not some westernized romanticism, but giving. The best way to conceptualize the meaning of love or what it does is John 3:16: For God so LOVED the world that He GAVE…

Notes on Justification: R.L. Dabney

2012-01-27T07:39:00.001-06:00

The doctrine of justification was the radical principle out of which grew the Reformation from Popery.
Luther declared justification to be the cardinal doctrine of the Church’s creed.
The meaning is to be declared righteous or made righteous in the forensic sense; and that the act of justification does not change the moral state, but only declares, in the forum of heaven, the legal state of the sinner.
The Holy Ghost, then, by justification, intends a forensic act, and not a moral change.
There is no other justification than that which Romanists describe as the initiation thereof, which is a complete and absolute act; done for the believer once for all, perfect and complete in all, needing and admitting no increment; and above all, that God is not moved in any sort, to bestow this grace of justification by the congruous merit of our inwrought holiness; but that this latter is, on the contrary, one of the fruits of our justification. We utterly exclude our own inherent holiness.
The catechism defines justification as a pardoning of all our sins, and an acceptance of us as righteous in God’s sight. It is more than remission, bestowing also a title to God’s favor, and adoption to that grace and glory which would have been won had we perfectly kept the Covenant of Works.

Strengthening Their Hands by Magnifying the Office

2012-01-19T07:05:00.001-06:00

Hebrews 13:17
Strengthening Their Hands by Magnifying the Office:
A Biblical Appeal for Obedience and Submission to Our Leaders at Cedar Ridge

Obedience is in a way the mother of all virtues. —SAINT AUGUSTINE. #
I want to draw your attention this morning to the thirteenth chapter in the book of Hebrews. We will be focusing on the seventeenth verse. God willing, we will unpack it, and hear this word from the Lord. Let us read: “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.” # May God give us ears to hear and the grace to receive what we will encounter. Let us pray.
Almighty Heavenly Eternal Father,
We beseech you this morning, on this, the Queen of Days, to come to us, through the preaching of your word. We ask Holy Father that you would be pleased to open the eyes of our understanding and put your Word on us this day, put it near to us, in our hearts. Let us cry out with the Prophet Jeremiah “Your Words were found and I ate them, and they became to me a joy and the delight of my heart, for I am called by your name O Lord of Hosts. Don’t let us go from this place without your blessing. May it be that our minds receive this truth, and let the truth affect our hearts, and in turn may our hearts rejoice in you O heavenly Father. May the proclamation of your word be revered and holy to us. We ask you Father that you would be pleased to raise within this congregation a high and holy esteem for our leadership. Let us be given to obedience and submission. We pray also for our leaders. We ask that you would grant to them joy, and watchfulness as they do their job of looking out for our souls O Heavenly Father. Remind them also, that they will give an account for their work. May this be granted for Jesus Christ’s sake. And through His name we pray. Amen.

Over-arching general concept of this passage:

“Having exhorted the Hebrews to keep in mind their former rulers and adhere to their teaching, the writer now admonishes them, probably in view of a certain mutinous and separatist spirit, (10:25) encouraged by their reception of strange doctrines, to obey their present leaders, and yield themselves trustfully (hupeikete (ὑπεικετε)) to their teaching—an admonition which, as Weiss remarks, shows that these teachers held the same views as the writer. The reasonableness of this injunction is confirmed by the responsibility of the rulers and their anxious discharge of it. They watch, like wakeful shepherds (agrupnousin (ἀγρυπνουσιν)), or those who are nursing a critical case, in the interest of your souls (huper ton psuchon humon (ὑπερ τον ψυχον ὑμον)) to which they may sometimes seem to sacrifice your other interests. They do this under the constant pressure of a consciousness that they must one day render to the Chief Shepherd (v. 20) an account of the care they have taken of His sheep (hos logon apodosontes (ὁς λογον ἀποδοσοντες)). Obey them, then, that they may discharge their responsibility and perform these kindly offices for you (touto (τουτο) referring not to logon apodosontes (λογον ἀποδοσοντες) … but to agrupnousin (ἀγρυπνουσιν)) joyfully and not with groaning (stenazontes (στεναζοντες), the groaning with which one resumes a thankless task, and with which he contemplates unappreciated and even opposed work). And even for your own sakes you should make the work of your rulers easy and joyful, for otherwise it cannot profit you. Your unwillingness to listen to them means that you are out of sympathy with their teaching and that it can do you no good (alusiteles gar humin touto (ἀλυσιτελες γαρ ὑμιν τουτο)).”#
This text reveals that there are two specific groups in the local church: The leaders and those who are led.

I. The importance of authority and submission in God’s world.

A. Those who are Leaders

1. A word about Authority
The basis for all human authority is God’s authority. “God, of course, is seen as the source of all power and authority and all authority flows from him.”# Authority is therefore ultimately a reflection of God’s authority. This is not a post-fall façade designed by God to somehow rule the universe and keep things in check because God is a taskmaster. No, on the contrary, authority existed before the fall. Consider the text in Genesis, “And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’” #
Authority extends even into eternity past, the is evident in the Godhead. “The Father has eternally had a leadership role, an authority to initiate and direct, that the Son does not have. Similarly, the Holy Spirit is subject to both the Father and Son and plays yet a different role in creation and in the work of salvation.”#

    From this it is helpful to consider the institutions which have been given by the hand of God to enforce authority. There are four of them:
1. The Individual. The instrument of rule in the individual is the conscience.
2. The Home. The instrument of rule in the home is the rod.
3. The State. The instrument of rule for the state is the sword.
4. The Church. The instrument of rule for the church are the keys to the kingdom.
    Every one of the aforementioned institutions has their own sphere of authority. All institutions are designed by God to behave in their own spheres of authority and are not to be eclipsed or vanquished by the others. We are concerned here with the fourth institution. The Church. Jesus spoke to Peter and said, “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” #
    A.W. Pink suggests, “No true Christian will hesitate to acknowledge that Christ Himself is the one infallible, authoritative Legislator and Governor of His Church.”# Be mindful of the fact that Jesus has all authority in heaven and on earth.
    2. A word about Leadership
The right way to lead is through serving and humility. The wrong way is the way sinful people have always led, and always will lead. Notice the text in Mark 10:
35 And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What do you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” #
    Turning our attention from the leaders for a moment, lets look at those who are led.
    B. Those who are Led

1. A word about masters

2. A word about being led

II. The Two Commands for our church here at Cedar Ridge

A. The first imperative command issued from the mouth of God in this text is obedience to the leaders of this church.

B. The second imperative command issued from the mouth of God in this text is submission to the leaders of this church.

III. The Purpose of God in giving these commands is revealed through four reasons given in the text.

A. The first reason we are to follow these imperatives is because the leadership of this church carries the weight of soul watching.

B. The second reason we are to follow these imperatives is because our leaders will give an account for their work.

C. The third reason we are to follow these imperatives is because our leaders are to lead with joy.

D. The fourth reason we are to follow these imperative is because our leaders are not

IV. Conclusion and Application

(Possible Conclusion?…The book of Hebrews given to us by the very breath of God is along with the rest of God’s Word a vast ocean of precious truth. The church in our day to some degree or another has lost much of this understanding. Hebrews for instance is not an easy book to understand or make sense of, and indeed, I would argue it can easily become one of those books in which there are some things that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.# We face a day in which this precious ocean of God’s Word has been all but forgotten and it has become hard to navigate in. To be sure, there are numerous problems which have contributed to this current mess. Not the least of which has been the abdication of authority and responsibility in the various spheres of civility which God has instituted for our good. I speak primarily about the church, who has been entrusted with the keys of the kingdom. We live in a day where authority has taken the back seat. Authority is attacked because of man’s rebellion against God. We live in a day of exceedingly pernicious and obstinate rebellion. But what do the Scriptures say? “Rebellion is as the sin of witchcraft.” This is a day in which a pseudo-freedom, a pseudo-liberty has taken over. The lie of Satan has been this, “freedom means the liberty for me to do whatever I want to do and no one has the right to tell me what to do.” And we all have believed it, some of us more than others. And it is said that our country is the bastion of freedom and liberty in the world?!! Well, I for one would argue that this land is in greater bondage now than at any other point in its history!
A second lie of the evil one has been to convince the church that prosperity and peace equals God’s blessing! The serpent has lulled the church to sleep. He has sought to convince us here in America that we are not yet under a curse. God’s curse is seen everywhere. You can’t even go to Wal-Mart without seeing it. If you don’t see it, you are either blind, or you don’t care.

What are we to make of this?
With all that said, under the current tide of rebellion and attacks from the evil one, this precious ocean still remains and certain deposits have been left for us which are not hard to understand. Maybe, standing at the side of the ocean with a cup in hand is the best place to start? )

Evangelism Class #1

2012-01-14T20:59:00.001-06:00

Introduction
Overview of the syllabus. Discuss in some detail what will be done throughout the year.
I. A Definition
    Evangelism is a deliberate way of life, which is actively engaged in the building of the Kingdom, through word and deed, with a longing to see the great commission fulfilled, toward the ultimate purpose that God’s glory would be made known to all the world, and all the world, in seeing his glory would delight in it. (This last aspect will be discussed in further detail next week, the title of the lesson is: The Supremacy of God in all of Life.)
II. A Word of Encouragement
I have two things to say:
1)    Our longing is that this would serve as a great encouragement to you. Consider Paul‘s words to the Thessalonian believers, “Now our Lord Jesus Christ himself, and God our Father who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word” (2Thess 2:16–17). Is evangelism a good work? A good word? The application of this verse to our hearts and lives would be fitting.
2)    Don’t become discouraged if you fail to seize an opportunity. We have all had those moments where an opportunity was present to share Christ with a loved one or a coworker and we did not take it. (Story of Fred Smith). You are not perfect, and aren’t you glad that God does not evaluate our lives based on a system of merits? None of us would line up to the standard of perfection. So cheer up, the reality is: you are worse off than you think!
Lets move to another point of introduction: What do we mean by public and private evangelism?
Public Evangelism:
With regard to public evangelism, there are two categories that you need to be aware of:
1) The category of the Church, that is: The primary means which God uses is the public preaching of His word on Sunday mornings. This class is not intended to develop a theology of a “High View of Preaching.” This is a subject which must be treated in its own time. Though, I would like to encourage everyone in this room this morning to evaluate your understanding of the role the sermon plays. Because: that is where God speaks primarily. A denial of the importance of this, I believe would lead one dangerously close to a denial of the doctrine of Sola Scriptura.
2) The Second Category is that of the Body. This is how we are fulfilling God’s mandate to make disciples of all the ethnos, nations. The point of this class, in one sense, is to ask the question, “How are the rest of us to understand our role in evangelism toward the lost?” and “To what end has God called us through evangelism?” and “What are the means of our evangelizing the lost?” The answers to these questions will be given, not necessarily directly, but indirectly as progress is made through this fall and into the winter.
Private Evangelism: This subject deals with the covenant primarily and catechetical issues in general. God’s primary means of bringing people into the church is through the covenant. Another way of saying it is: “Covenant faithfulness begets covenant faithfulness.” Consider these verses, “For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him” (Acts 2:39). “The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut 29:29). God calls our children through his word in his time, through various means: preaching, teaching, all of which are avenues of grace in the covenantal household.
    Consider for a moment the subject of households.
7And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. 8And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God. 9And God said unto Abraham, And as for thee, thou shalt keep my covenant, thou, and thy seed after thee throughout their generations. 10This is my covenant, which ye shall keep, between me and you and thy seed after thee: every male among you shall be circumcised. 11And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt me and you. 12And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner that is not of thy seed. 13He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant. (Gen. 17:7-14).

23And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised, and Ishmael his son. 27And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him. (Gen 17:23-27).
Consider the words of the New Testament, what is interesting here is the fact that this is dealing with Gentiles:
11And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me. 12And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man’s house: 13and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter; 14who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house. 15And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning. 16And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit. 17If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God? 18And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life. (Acts 11:11–18).
Also, to the Philippian Jailor, Paul said
25But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them; 26and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened, and every one’s bands were loosed. 27And the jailor, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas, 30and brought them out and said, Sirs, what must I do to be saved? 31And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. 32And they spake the word of the Lord unto him, with all that were in his house. 33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. 34And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.

    Notice what is going on in a household. God is at work. There is much more that could be said on this subject but this suffices to give a foundational introduction, a warrant, so to speak for why private evangelism is so important.
    A show of hands here this morning would be somewhat helpful in proving this point. My wife is an example of God’s covenant faithfulness. (Give example: Her father, mother, and their family, etc.)
    “In what way are parents used by God to bring their children to a saving knowledge of Jesus Christ?” This issue is intricately expressed through the words of Paul in 2 Tim 3:14–14, “But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.”
    From this subject, I believe, springs the lost jewel of godly Christian homes, which is family worship. It is our prayer that those of you in this room, would be encouraged and find grace to either continue in what you have been doing, or begin what is so vital to, not only your children’s faith, but also yours.
Qualifications (We all have limitations)
    We want to be servants of the Church and sensitive to everyone. We want to encourage and lead people to be evangelists and actively pursue involvement in one of two ways: as “senders” or “goers” (this is a good concept for the whole church). Part of that sensitivity is approaching this ministry with the related presuppositions:
Not everyone is “gifted” to evangelize.
Everyone walking with God is a witness.
There is no one specific way to evangelize the lost.
Evangelism is not supposed to be the purpose of the church-worship is.
Missions and evangelism in certain respects are synonymous.
Evangelism ought to be a genuine part of the body here at Cedar Ridge. Lets park on this for a moment. I firmly believe that the marks of a true and healthy church are contained in three vital components-
The preaching of the Word
The administration of the Sacraments
Church Discipline
Notice that an a faithful or effective evangelism ministry is not contained in that description. Evangelism is not a part of the church in this respect. It ought to be a genuine part of your everyday life. As we gather corporately on Sunday mornings, the collective tone should be one of mutual encouragement and edification for the purpose of being refreshed and strengthened to go back out and do it (evangelism) again. Evangelism is an individualistic concept in this sense. The question is not, what is Cedar Ridge’s evangelism ministry like?” Indeed, the question is, “What is your evangelism ministry like?” I would argue that evangelism is a command of the Lord to be obeyed by every person individually as you have opportunity (and seek it out). Resulting in faithful obedience to the glory of God.
    With this last point, I will attempt to move toward the first session: “The Supremacy of God in all of Life.” This will be next week.

Nathan Clark George

2012-01-13T09:18:00.001-06:00

Our family has been so blessed through Nate’s music. I decided I would post one of my favorite songs for those of you who may not know about his ministry. Check it out:http://www.nathanclarkgeorge.com/

John Murray: Notes on Justification

2012-01-13T08:30:00.001-06:00

Romans 3:21-28

　But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; ²²　Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: ²³　For all have sinned, and come short of the glory of God; ²⁴　Being justified freely by his grace through the redemption that is in Christ Jesus: ²⁵　Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; ²⁶　To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. ²⁷　Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. ²⁸　Therefore we conclude that a man is justified by faith without the deeds of the law.

A few observations given by Murray which are helpful:

*Justification is forensic. It has to do with a judgment given, declared, pronounced; it is judicial or juridical or forensic.

*Regeneration is an act of God in us; justification is a judgment of God with respect to us.

*The purity of the gospel is bound up with the recognition of this distinction. If justification is confused with regeneration or sanctification, then the door is opened for the perversion of the gospel at its center. Justification is still the article of the standing of falling church.

*Justification is both a declarative and a constitutive act of God’s free grace. It is constitutive in order that it may be truly declarative. God must constitute the new relationship as well as declare it to be. The constitutive act consists in the imputation to us of the obedience and righteousness of Christ. The obedience of Christ must therefore be regarded as the ground of justification; it is the righteousness which God not only takes into account but reckons to our account when he justifies the ungodly.

*Scripture always speaks of our being justified by faith, or through faith, or upon faith, but never speaks of our being justified on account of faith, or because of faith.

*Justification is an act which proceeds from God’s free grace.

These nots come from Murray's book: "Regeneration Accomplished and Applied."

Providence

2012-01-12T13:19:00.001-06:00

Providence
Introduction
    The doctrine of divine providence is closely linked with God’s sovereignty; it is however, not synonymous with sovereignty. It is equally true that providence concerns God’s governing of all things, yet it is not the same as his eternal decree. In providing a working definition, then, it is wise to consider God’s providence as the outworking of his eternal decree, through which he governs all things toward one ultimate end, namely, the praise of the glory of his grace. This is a loaded definition. A thorough discussion is necessary in order to justify the definition and give support through Scripture.
    Providence Defined
    Providence is understood to be the governing aspect of the outworking of God’s wise, free, and holy decrees. The Puritan writer John Flavel said concerning providence,
“There is a twofold consideration of providence, according to its twofold object and manner of dispensation; the one in general, exercised about all creatures, rational and irrational, animate and inanimate; the other special and peculiar. Christ has a universal empire over all things (Eph 1:22); He is the head of the whole world by way of dominion, but a head to the church by way of union and special influence (John 17:2). He is the ‘Savior of all men, specially of those that believe’ (1 Tim 4:10). The Church is His special care and charge. He rules the world for its good, as a head consulting the welfare of the body.”#
The quote has been provided for two reasons, namely, it gives a conceptual understanding of the doctrine as well as a distinction in the “type” of providence.#
    Concerning the conceptual aspect, the idea of ruling the world is what must be understood if a biblical reality of providence is ever to be communicated properly. It is not enough, however, to state that God rules the world; it must also be conceded that He only does that in one way, specifically, for its good.
    Secondly, concerning the “type” of providence. God works all things according to his eternal and immutable decrees. This statement suggests that God is at work in all the universe. From the burning of the sun to the hair that falls to the ground. There is a general working of this providence (say, type a), and there is a special working of this same providence (type b). The special providence concerns redemptive history, salvation of the elect,# and the special care given to Israel and the Church. From this it is possible to move toward another aspect of the doctrine of providence which concerns God’s eternal decree.
God’s Eternal Decree
    God, in his wisdom, has purposed and designed everything to work according to the council of His will. A fitting passage is found in the book of Ephesians. Paul says, “In Him we have obtained an inheritance, having been predestined according to the purpose of Him who works all things according to the council of His will (Eph 1:11).# Concerning the decrees of God, the Westminster Confession wisely says, “God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.”# This affirmation by the Westminster divines is a remarkably biblical statement. It is simply another way of affirming the text quoted above, he “works all things according to the council of his will.”
     Moreover, it seems there is an over-arching and ultimate decree of God which is foundational to the most basic theological study in relation to providence. People often speak of “the decrees of God” in the plural which, at face value, appears appropriate, but left alone would not do justice to the biblical text. For Paul to be rightly understood, an ultimate singular decree is the point of his communication. It is therefore necessary to point out with emphasis Paul’s use of the singular aspect, he writes τὴν βουλὴν τοῦ θελήματος αὐτοῦ (the purpose of his will). It is a misconception to argue for numerous decrees if the idea is supportive of multifaceted purposes; because there is one specific reason for why he does all that he does, namely, his glory. In addition, they would give the impression that God has various meanings or layered points of interest in the activities of the universe, which does not fit the biblical revelation. Scripture is abundantly clear that God’s ultimate decree orders all things to work toward “the praise of his glory.”
    A qualifier needs to be made at this point. What Paul is getting at by using the phrase τὰ πάντα (all things) is just that—all things! The Bethlehem Elder Affirmation of Faith, in its eloquence, expounds on this,
“We believe that God upholds and governs (providence) all things (decrees) from galaxies, to subatomic particles, from the forces of nature to the movements of nations, and from the public plans of politicians to the secret acts of solitary persons—all in accord with his eternal, all-wise purposes to glorify Himself, yet in such a way that He never sins, nor ever condemns a person unjustly; but that His ordaining and governing (providence) all things (decrees) is compatible with the moral accountability of all persons created in His image.”#
Consider the supportive Scriptural evidence, here listed categorically:
a. God governs the nations,
“The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:24–27; cf. Dan 2:20–21; Rom 13:1; 2 Kings 19:10–12, 20, 25, 32; Rev 17:12, 16–17).#
b. God governs individuals, “The plans of the heart belong to man, but the answer of the tongue is from the Lord” (Prov 16:1; cf. 16:9). “The king's heart is a stream of water in the hand of the Lord; he turns it wherever he will” (Prov 21:1).
c. God governs the forces of nature, “For I know that the Lord is great, and that our Lord is above all gods. Whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps. He it is who makes the clouds rise at the end of the earth, who makes lightnings for the rain and brings forth the wind from his storehouses” (Ps 135:5–7; cf. Luke 8:22–25; Matt 5:43–45).
d. God governs evil spirits and Satan,
Then a spirit came forward and stood before the Lord, saying, 'I will entice him.' And the Lord said to him, 'By what means?' And he said, 'I will go out, and will be a lying spirit in the mouth of all his prophets.' And he said, 'You are to entice him, and you shall succeed; go out and do so.' Now therefore behold, the Lord has put a lying spirit in the mouth of all these your prophets; the Lord has declared disaster for you” (1 Kings 22:21–23; cf. 1 Chron 21:1–7; 2 Sam 24:1; Job 1:6–12, 2:1–6).
f. God governs calamities, “Who has spoken and it came to pass, unless the Lord has commanded it? Is it not from the mouth of the Most High that good and bad come? Why should a living man complain, a man, about the punishment of his sins” (Lam 3:37–39).
g. God governs seemingly insignificant things, “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father” (Matt 10:29). “The lot is cast into the lap, but its every decision is from the Lord” (Prov 16:33).
h. Moreover, in connection with God’s governing all things, it is here warranted to touch upon one of the hardest questions to face, namely, God is sovereign over evil. Consider what the Scriptures teach,
“Do two walk together, unless they have agreed to meet? Does a lion roar in the forest, when he has no prey? Does a young lion cry out from his den, if he has taken nothing? Does a bird fall in a snare on the earth, when there is no trap for it? Does a snare spring up from the ground, when it has taken nothing? Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the Lord has done it” (Amos 3:3–6).
All through the Scriptures, God is revealed as the one who not only created all things, but also the one who has the power, right, wisdom, and ability to govern as he chooses. “I form light and create darkness, I make well-being and create calamity, I am the Lord, who does all these things” (Isa 45:7).

God’s Freedom
    On the heels of the above verses, it is important to state the theological implications of life for Christians who either do not understand the truth of God’s providence in all areas of life, or who flat-out reject God’s providence in all areas of life. Mankind, since the fall, has been fashioning God into his own image. One of the deadliest effects of the fall concerns the fact that man is unwilling to receive God as the sovereign ruler of the universe. Rather, as Paul asserts, “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened” (Rom 1:21). This statement reveals the cosmic treason of humanity. Will God be overthrown? Does man have a right to form God into his own image? μὴ γένοιτο! Paul in response to certain disagreement to the sovereign freedom of God in election speaks in this way,
“What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, "Why does he still find fault? For who can resist his will?" But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?" Has the potter no right over the clay, to make out of the same lump one vessel for honored use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles” (Rom 9:14–25).
Conclusion
    In the present writer’s experience, it has not been uncommon to encounter people who become indignant and offended at such a concept of God. Especially in relation to the presence of evil and suffering in the world, and that of election and will.# People get angry at the biblical evidence. Simply put, many well intentioned people are completely ignorant of what they are doing to God’s Word when they refuse to allow the Scriptures to speak. There are two specific issues in relation to this truth. First, most people who reject the sovereign providence of God in all things make the fallacy of a category mistake; that is, they are putting God into the wrong category (ie. the creature’s reality or realm or box) and trying to make sense of the biblical data based upon a presupposition that God is supposed to govern and operate the universe the way they believe is right.
    This fact leads to the second point: these people have fashioned a god according to their own making and are rejecting the true and living God. His truth is too offensive, and they can not accept it. There is no possibility of reconciling the biblical evidence and holding a god that is formed in man’s own image. Unfortunately this is the state of many people in the church today.

Plato: All BUT Christian

2012-01-12T13:02:00.001-06:00

Introduction

Platonian thought bears a striking resemblance to many Christian doctrines. Indeed, it is almost amazing, upon initial observation, to discover the similarities and parallels between Plato and Christian dogma, especially that of the Augustinian and Reformed schools. This reflection leads to the question, were Plato’s doctrines Christian? Justin Martyr, who himself was an enthusiastic admirer of Plato before he found the Gospel# suggests, “The Platonic dogmas are not foreign to Christianity. If we Christians say that all things were created and ordered by God, we seem to enounce a doctrine of Plato; and, between our view of the being of God and his, the article appears to make the only difference.#”
To deal adequately with this issue which has been raised, it will be important to look at the similarities between Platonism and Christianity. What are the similarities and parallels between these two subjects? This discussion can not cover every theme; as a result, the author will discuss what he believes to be the most prominent similarities and make comments as progression is made through the body of this discussion.

Plato’s Doctrines
“Passages which bear a striking resemblance to the Christian Scriptures in their picturesque, parabolic, and axiomatic style, and still more in the lofty moral, religious, and almost Christian sentiments which they express, are scattered thickly all through the dialogues, even those that treat of physical, political, and philosophical subjects.”#
Platonic Philosophy is Theistic
Plato, it seems, makes no apologies for being “theistic.” This is one of the most easily recognizable points of Platonic philosophy as well as the ground upon which certain other dogmas arise#. The Platonic θεός is “the supreme mind or reason, the efficient cause of all things, eternal, unchangeable, all-knowing, all-powerful, all-pervading, and all-controlling, just, holy, wise, and good, the absolutely perfect, the beginning of all truth, the fountain of all law and justice, the source of all order and beauty, and especially the cause of all good.”# The Westminster confession states in Chapter Two, “Of God, and of the Holy Trinity”, these words,
“There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute”

    The usage of the term θεός throughout the New Testament, its relation to the Septuagint, early church beliefs, and the historical development of Christian doctrine are important topics of consideration which are worth far more discussion than can be devoted to at present. According to Plato, “God is reason; but he is also the artificer, the maker, the Father, the supreme ruler, who begets, disposes, and orders all. He is θεός and ό θεός.’’# It suffices to acknowledge the similarities between Plato’s idea of θεός, and to remember this as one interprets the historical events and mindset of the Hellenistic world in which our New Testament is so rooted.#
Platonic Philosophy is Spiritually Minded
    In Plato’s dogma, the realm of the spirit is emphasized because of its position; that is to say, soul precedes body and exists after the body is past. Resultantly, the body, the natural world, and all that is in the realm of the physical senses are less important, not unimportant, but less important. “Perhaps the most obvious and striking feature of the Platonic philosophy is that it is preeminently spiritual. Hegel speaks of ‘this direction toward the super sensuous world,’ this, ‘elevation of consciousness into the realm of the spirit,’ as ‘the peculiarity of the Platonic philosophy.”#
    “At the heart of Plato’s philosophy is the doctrine of the two worlds, a development of the ideas of Heraclitus# and Parmenides#. Plato shares with the former the view that the world of experience is in constant flux, offering no firm foothold for thought. He shares with the latter the idea that this world is one of appearance. In contrast…there is the world of unchangeable being, the realm of the ideas.”#
Theory of Forms
    Following upon the heels of the last clause in the quote above, namely, that “there is a world of unchangeable being, the realm of ideas” a fuller discussion on Plato’s Theory of Forms can be conducted as it bears resemblance to truth given in the New Testament. A simple concept concerning the theory might look something like, “there are two worlds, the one is the prototype of the other. Man belongs to both worlds, that of ideas and that of sense.”# The realm of ideas is the true realm; in contrast, the realm of sense is the shadow or type of the real form or idea. The striking similarity between this and the Bible is seen in the revelation of the book of Hebrews where it is stated, “Since the law has only a shadow of the good things to come, and not the actual form of those realities, it can never perfect the worshipers by the same sacrifices they continually offer year after year” (Heb 10:1–2).# Likewise, Paul explains, “Therefore don't let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is the Messiah” (Col 2:16–18). Again, it would seem as though Plato was on to something.
Anthropology
    It is through Plato’s anthropology where the whole Platonic system begins to unravel and come apart, showing itself to be a counterfeit system lacking the essence of true Christianity. First and foremost, Plato argues that people are preexistent before birth; this teaching is not consistent with orthodoxy. Secondly, his view of mankind’s nature in general is deficient; for instance, “Plato saw no serious impediment to the willing of the good. Once it is truly known, to choose it should present no problem.”# An active evangelism ministry, for instance, proves that not all people “will the good,” who are presented with what is truly good. So what is the issue? Sin. There is none who seeks after God, all have sinned and fall short of the glory of God. Sin leads to the conclusion of this discussion concerning Plato.
The Real Issue
    So, what is the bigger issue? Listen to the words of the Apostle Paul, “Where is the philosopher? Where is the scholar? Where is the debater of this age? Hasn’t God made the world’s wisdom foolish? For since, in God’s wisdom, the world did not know God through wisdom,” (1 Cor 1:20–21a). The issue with Platonian thought is not the striking similarities but the deficiencies. How many deficiencies are allowed? If a system of thought is off in even one area, that should be grounds enough to hold the system as untenable. It has already been shown how Plato is off in anthropological understanding. It is paramount to remember, indeed, to insist that Satan masquerades as an angel of light. Similarities have been shown because there are many people who seek to tie Platonism and Christianity together as if Christianity would not be complete without Platonism. Some even go so far as to say that Plato was a sort of forerunner to the Greeks and gentiles as John the Baptist was to Israel.

“But a passing glance may be given to the radical defects and imperfections of Plato’s best teachings—his inadequate conception of the nature of sin as voluntary, the result of ignorance, a misfortune, and a disease in the soul, rather than a transgression of the divine law; his consequent erroneous ideas of its cure by successive transmigrations on earth, and protracted pains in purgatory, and by philosophy…his utter inability to conceive of atonement, free forgiveness, regenerating grace, and salvation for the masses, a fortiori for the chief of sinners…and the utter want in his system of the grace, even more than of the truth, that have come by Jesus Christ, for , after, all Platonism is not deficient in the wisdom of God as it is in the power of God unto salvation.”#

There has been evidence in the body of this paper to suggest that there were three primary ways which Plato used to gain the philosophical worldview he had, the worldview which bears such striking resemblance to the worldview of special revelation. The means by which Plato arrived at his deductions were general revelation#, human understanding#, and Jewish monotheism.
To state the issue another way: Is Platonian thought consistent with special revelation? The answer is no. To expound still further, consider the words given by Paul on this vary subject:
“For the message of the cross is foolishness to those who are perishing, but it is God’s power to us who are being saved. For it is written: I will destroy the wisdom of the wise, and I will set aside the understanding of the experts. Where is the philosopher? Where is the scholar? Where is the debater of this age? Hasn’t God made the world’s wisdom foolish? For since, in God’s wisdom, the world did not know God through wisdom, God was pleased to save those who believe through the foolishness of the message preached. For the Jews ask for signs and the Greeks seek wisdom, but we preach Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles. Yet to those who are called, both Jews and Greeks, Christ is God’s power and God’s wisdom, because God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. Brothers, consider your calling: Not many are wise from a human perspective, not many powerful, not many of noble birth. Instead, God has chosen what is foolish in the world to shame the wise, and God has chosen what is weak in the world to shame the strong. God has chosen what is insignificant and despised in the world —what is viewed as nothing—to bring to nothing what is viewed as something, so that no one can boast in His presence. But it is from Him that you are in Christ Jesus, who became God-given wisdom for us—our righteousness, sanctification, and redemption, in order that, as it is written: The one who boasts must boast in the Lord” (1 Cor 1:18–31).

Numerous deductions can be made in relation to the current subject. Significantly, it seems, Paul is combating the numerous and popular worldviews of his day. The more significant of those views all included forms of philosophy, scholarship, debate, and all those seemingly significant aspects of human intellectualism that cast the veneer of the world’s wisdom upon one’s understanding of the ultimate meaning in life. The nexus of Paul’s doctrine found in the above passage is to reveal that neither human intellectualism nor human experience has “what it takes,” but only the foolishness of God given through the avenue of special revelation. Only revelation, namely, special revelation is what distinguishes true Christian doctrine from all the counterfeit systems of human philosophy. It is clearly evident, of all the figures in the history of philosophy, Plato was about as close to so many truths as any one human being in their natural mind could ever come. The saying is true concerning Plato: “after, all Platonism is not deficient in the wisdom of God as it is in the power of God unto salvation.”

Bible Interpretation 14

2010-11-18T07:37:00.000-06:00

Parables are given by our Lord to illustrate a spiritual truth in an earthly way which enables us to grasp what is said. Parables are given to those who are within the Kingdom and used to withhold information and truth from those who are outside of the Kingdom. The etymological meaning of the word parable is “a placing alongside of for the purpose of comparison.” In the use of parables earthly common things are used to describe or teach about spiritual things. The gospels record about thirty parables; Luke has the most. Parables are used to communicate spiritual truth about the Kingdom of Heaven, evangelism, and end times. It is important to remember the historical relevance of the times in which the parables were given. Jesus taught these parables to real people at a real place.

Case Study for Counseling

2010-11-16T21:35:00.003-06:00

A woman comes to you for counseling. She has recently had a "vision" that God is calling her to leave her husband and children and go be a missionary to orphans in Africa. No one in her life has confirmed this vision as being from the Lord as she has other obligations to meet at home. She has no money, no leading from her husband, or her church. She is insistant upon the vision and keeps quoting Proverbs
3:5-6 as a "proof text" to go to Africa and leave her husband and children behind. What would you say to her in relation to Proverbs 3:5-6?

A Contextual Analysis of Proverbs 3:5–6
Proverbs 3:5–6 is situated in the context of a father teaching his son important truths about life; in no manner does this reality exclude its importance for us today. At the same time, we must keep in mind the imperative implications of historical context and the necessity to keep the original audience in mind when approaching the text.
The case study involves a married woman who is convinced that God has called her to leave her family and go into foreign missions. This certainty is based on an existential and subjective reality which she claims came in the form of a “vision” she has had which she thinks is “from the Lord.” No doubt she is confused, and there are numerous issues which would need to be discussed if she were seeking counsel (issues pertaining to theology, authority, biblical womanhood, and the like). The issue at hand is one of a contextual nature. She has, in the face of extremely obvious barriers, continued to insist that this vision is from God. Her only reliance is upon the given text. How might proper counsel be given in order to assist this sister in her wayfaring struggle to leave for the glory of God?
To begin with, it is absolutely crucial that the whole context is read with her. She is using a common evangelical hermeneutical fallacy known as “proof texting” to base her assurance upon. It is obvious, to begin with, as all twelve verses are read, that there is a series of six biblical “equations” that should be taken together. Her text falls as the third in this group. It is exactly in the middle. It is obvious from a cursory examination of these six “equations” that together they form a contextual meaning. When one focuses only on one of these “equations” they are still true, and they are still valid for the believer, but not in the way the woman seeks to apply this text in this specific case in point.
Secondly, there are numerous questions that can be posed which give rise to problems for her to answer with valid warrants for her interpretation. For instance, when the text says, “Trust in the Lord with all your heart,” does it mean that we are to trust God in a blind faith? Are we to base our conclusions on ‘visions’ that are subjective? Again, another question which ought to be answered is provoked when the text says, “Lean not on your own understanding.” The question is, “When God gives a revelation, shouldn’t we rely on God’s interpretation? Where do we find God’s revealed will? In visions? Certainly not.
Going to another point to help this sister, we need to discuss the further context of the entire book of Proverbs to show her that God would not will for her to break her marriage covenant and leave her children. For God does not and indeed he cannot contradict himself. It must be insisted upon that God would not reveal something to her in a dream that would contradict his word. Notice that at the end of the book of Proverbs is a chapter which is almost entirely devoted to the wife of noble character. This wife brings her husband “good and not harm all the days of his life,” (v. 12) the modifier all shows us that God does not intend for a wife to leave her husband. This noble wife rises while it is still dark and provides food for her family (v. 15). She watches over the affairs of her household (v. 27). Her children rise and call her blessed, her husband also and he praises her (v.28). Can any of these be true if she fulfills her supposed vision from the Lord? The answer is an unequivocal no.

Bible Interpretation 14

2010-11-16T07:13:00.000-06:00

The interpretation of prophecy is a unique aspect of hermeneutics. The right use of the grammatical historical method is crucial when dealing with prophecy; therefore certain general rules must be followed in order to properly interpret a passage which is of a prophetic nature. Careful attention must be given to the language of a specific passage. It is important to determine the meaning and significance of all names, events, geography, customs, material culture, climate, as well as plant and vegetable life. At the same time it is of great importance to note the type of language within the passage, is it figurative, poetic, or symbolic? The details are important. The historical background of the prophet and writing must be paid attention to. Another important rule to follow in the interpretation of prophecy is context. The context helps us to understand the prophet’s mindset. Here it is useful to remember that chapter and verse divisions are not inspired and can lead one astray from the intended meaning of a text if they are allowed to chop up a passage.

Concerning the Parable of the Sower

2010-11-10T22:17:00.001-06:00

The parable of the sower, which is found in all three synoptic gospels, presents a basic teaching regarding the Word of God when it is sown in the lives of people. The interpreter who approaches this parable using a thorough and inductive analysis is able to conclude that there are four different outcomes that are possible when the Word of God is sown among mankind.
The interpretation is further enabled as a result of Christ’s explanation of the passage. In all three accounts, the disciples question Jesus about the nature of parables in general. It seems possible that this was one of the first parables Jesus may have taught, considering the nature of the disciples’ question and the concurrent response offered by their Master. Jesus’ answer prompts him to explain the parable of the sower. As a result, the interpretation is best left to that recorded in Scripture (Matt 13:18–23; Mark 4:13–20; Luke 8:11–15).
An examination of these references above reveals that the first three groups are obviously not saved people. Likewise, the last group leaves no doubt concerning their condition. But some argue, “We don’t know the true condition of a person’s heart; that is for God to judge.” To that thesis, we pose the answer that Christ himself gave us: “You will know them by their fruit.” In contrast to the last group, notice the characteristics of the third group: they are unfruitful, full of worries, seduced by wealth, desire other things, and long for pleasure. Luke specifically says they, “produce no mature fruit” (v. 14). In contrast, those who are described as “good” produce fruit. This parable begs the question:
“Which crop is useful to the sower?” Only the last.
Paul describes two classes of people in his letter to the Galatians: those who live by the flesh (who will not inherit the Kingdom of God) and those who live by the Spirit (who will, we infer, inherit the Kingdom of God). Paul says, “Now the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar, about which I tell you in advance—as I told you before—that those who practice such things will not inherit the kingdom of God” (Gal 5: 19–21). Likewise, he states, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, we must also follow the Spirit (Gal 5:22–25).
The point of the parable is to reveal the results of the sown Word upon the hearts of mankind offering to us an understanding, albeit incomplete, of the mystery of God’s providence and eternal election. Some will not hear because it has not been given to them, and in the end they are held accountable for their sins—they did not persevere into the full realization of the hope of the gospel, showing they were never truly of Him. As John says, “They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us” (1 John 2:19).

Biblical Interpretation 13

2010-11-10T22:16:00.001-06:00

The interpretation of types is a valid and biblical hermeneutic. It has been widely abused but nevertheless it is still valid for the interpreter to examine the passages which use typological language and work to understand their meanings. Typology is the doctrine of symbols and types. In a type there must be a resemblance between a form and an idea; it must not be accidental but real and substantial. There must be a true relationship between the type and the anti-type. The interpreter ought not to try to twist the passage to make it more than it is; there is no warrant to try and make the Scriptures say what we want. It is important to remember that most types deal with Christ. Types do not deal with trivial matters. They are always focused on crucial doctrines or key moral principles.

Biblical Interpretation 12

2010-11-10T22:12:00.001-06:00

There is a synonymous relationship between grammatical and historical interpretation. Historical interpretation does overlap with that of grammatical at times. For instance, it is the historical usage of a word that gives the interpreter an exact meaning to a word, not necessarily the etymological per se. An instance of this would be in our culture the use of the word “bad.” Other aspects of historical interpretation include knowing all there is to know about the author at hand, understanding the political situations, the religious tolerances of the day, geography, language, philosophy, and studying the speaker if he is not the same as the author. Upon this historical interpretation we draw closer to the intended meaning of the author. Usage of the analogy of faith is included within this lecture as well. The analogy of faith is the understanding the Scripture interprets Scripture. When properly used and followed it provides a guide and basis for discerning truth from error.

Biblical Inerpretation 11

2010-07-30T17:09:00.000-05:00

In the application of the principles of interpreting grammatically one must be able to fully comprehend the author’s intended meaning. The interpreter must know when the author is speaking figuratively, when he is speaking literally, when he is using a metaphor, when he is using a simile and so forth. The classification of all the different literary styles of writing used in grammatical interpretation is called tropes. One must have a solid grasp of literary construction and the uses of phrases and sentences to convey meaning.