When the Faith "Once for All Delivered" . . . Isn't Delivered

Wes Bredenhof (Yinkahdinay) posted this link to a short essay from the Banner (the official publication of the Christian Reformed Church).  Rev. Bredenhof was saddened upon reading it, as was I.  The provocative essay is entitled "Relics of a Bygone Era" and recounts the difficult task of a son and daughter packing up the earthly remains from their recently deceased father, which included the father's Reformed books, personal teaching notes, and favorite cassette sermon tapes (Relics of a Bygone Era).  The author writes,

Dad had been a staunch defender of a somewhat cramped version of Calvinism formed by his upbringing in the Gereformeerde Kerk in the Netherlands. Early on, his parents had put the kibosh on his aspirations to ministry; unless he had a distinct call from the Lord, he had a duty to help his father run the farm. But disappointment did not snuff out his enthusiasm for the cause of John Calvin. He read commentaries and wrote essays that he read at men’s society meetings. Dad eloquently argued points of doctrine, articulating and defending each letter of TULIP. He collected cassette tapes of sermons by Dutch dominees and those Christian Reformed ministers who shared his passion. In retirement he pored over black-bound tomes and cobbled together sermons, reading them to the captive audience in a nearby retirement home. He had become a preacher after all.

The essay concludes with the following lament:  Continue at Kim Riddlebarger

Strive to Excel in Building Up the Church

One of the most divisive theological controversies of my lifetime was the charismatic movement with its stress upon speaking in tongues.  Whenever the charismatic renewal spread to a new church, it immediately divided the church into two camps–those who experienced what they claimed was a new work of the Holy Spirit which manifested itself in the speaking with tongues, and those who thought such a thing was demonic and who did everything in their power to stamp out the movement before it could spread.  Thankfully, that controversy has long since died down.  It amazes me that we now are able to tackle with little if any sense of controversy, what was once considered to be a very controversial biblical text and subject.

As we continue our series on Paul’s first letter to the Corinthians, we come to chapter 14 and Paul’s discussion of speaking in tongues and proper behavior in Christian worship.  It is clear from the Apostles’ discussion that the Corinthians were greatly divided about the role and purpose of tongue-speaking in public worship, and they wrote a letter to Paul in which they asked him about this very thing.  Although we don’t have their letter to Paul, and so we don’t know what exactly the Corinthians asked Paul, we do know that it takes Paul three chapters to answer the Corinthian’s question.    Continue at Kim Kim Riddlebarger

The Laws of Moses in the Hands of the City Council

Herbert W. Schneider, who is no friend of Christianity, makes an interesting observation in his widely-used philosophy text, A History of American Philosophy (New York:  Columbia University Press, 1946).

Schneider observes, “as the New England church covenants gradually became secularized and were increasingly indistinguishable from the town ordinances, the `standing order’ (as the New England theocracy was called) was put on the defensive and resisted the growth of both political and religious individualism” (12).

Schneider's comment raises the question of what actually happened in those specific cases where Christians succeeded in governing themselves and others in the civil kingdom by legislating particular laws of Moses, as in the historical scenario Schneider describes above.  Could it be that when this happened another law raised its head--the law of unintended consequences? 

Fleshing out Schneider's point a bit may help to illustrate the fact that legislating “biblical” morality in the civil kingdom often serves to aid the process of secularization--the very thing those seeking to implement biblical legislation are trying to avoid.  There are four things we ought to consider in this regard.  Continue at Kim Riddlebarger

Romans 7 and the Normal Christian Life

The poor, struggling sinner who is erroneously told that the struggle with sin he or she is currently experiencing is a sign of defeat and that the person is not yet a Christian, or else has chosen not to take advantage of the victory offered to all those in Christ, should instead see the struggle with sin as proof that sanctification is actually taking place.

In the evangelical world in which I was raised, it was the minister's job to ensure that everyone in his congregation was "living in victory." What this meant was that those who were truly committed to Jesus Christ and had made him Lord over every area of their lives would not be content to remain "carnal Christians." If you were truly committed to Jesus, you would strive with everything in you to move into the "victorious life" described by the Apostle Paul in Romans 8. In that passage, the Apostle Paul supposedly speaks of victorious Christians as people who had made the determination to walk according to the Spirit and to no longer walk after the flesh (Rom. 8:1, kjv). Those hearty souls who managed to completely dedicate themselves to Christ could attain that lofty goal spoken of by Paul as "more than a conqueror" (cf. Rom. 8:37). To demonstrate that we were striving to attain victory, there were the familiar behavioral taboos. And you certainly did not want to be "left behind," forced to endure the seven-year tribulation and risk coming face to face with the minions of the Antichrist.    Continue at Kim Riddlebarger

Jesus Christ, The Propitiation For Our Sins

There is no way this side of eternity we will ever be able to fully understand the words of our Lord recorded in Matthew 27:46: "My God, my God, why have you forsaken me?" As the mob mocked him, and while the thief who was crucified next to him hurled insults at him, our Lord's thoughts turned not to his own physical anguish or the ridicule he faced from onlookers. His mind was on something far different from that of most dying men--his dying lament was the anguish he felt at being estranged from his heavenly Father, whose wrath he bore as he faced an excruciating death by crucifixion. The Father he had known from all eternity had now turned his back on his only begotten son. Just moments after uttering these awesome words, he took his final breath. The significance of his death was only then slowly being grasped by those who watched him give up his spirit. For at the very moment when his heart ceased beating the afternoon sky was suddenly darkened and terra firma itself shuddered beneath his cross. This was no ordinary death.  

There are other signs which marked the time of his death as well. The great curtain in the Jerusalem temple--separating the Holy Place from the Most Holy Place--was dramatically torn in two all the way from top to bottom. It was as though God Himself was removing his blessing from what had been his earthly temple. The sacrifices offered in that temple were no longer accepted by God, and any further shedding of the blood of bulls and goats was now an offense to God and only served to further increase the guilt of those who offered them. And when it was finally and mercifully over, one soldier responsible for seeing to it that the sentence of death was carried out, and now terribly frightened because of the cosmic upheaval that accompanied this man's dying, is reported to have exclaimed "Surely, this man was the Son of God" (Mt 27:54). For it was now clear to all that this was not just another common criminal who had died before their eyes. Indeed, this bloody, disfigured, and humiliated man, the one identified by the crude sign that adorned his cross as the "King of the Jews," was none other than the Son of God. Without guilt before God or man, and a willing victim despite his complete and total innocence, this man died under the wrath of his Father in order to save those who were even then taking perverse delight in his death. This was no ordinary death.   Continue at Kim Riddlebarger

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Every Eye Will See Him

Both TBN and Daystar have opened television studios (wannabe news bureaus) in Jerusalem.  Paul and Matt Crouch along with Joseph Prince are shown broadcasting from TBN's newly purchased Jerusalem studio--with an impressive view of the Mount of Olives in the background.

Both studios are in camera range of the Mount of Olives because they hope to be ready to broadcast (with "live" coverage, of course) our Lord's second advent.  It will probably come as no surprise that I remain quite unconvinced that this is what John meant when he wrote, "Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him.  Even so.  Amen" (Revelation 1:7).  The news story on the new TBN studio can be found here:  LA Times story on TBN/Daystar studios

Ironies abound.  Two "Christian" networks competing for the best "live" view of Jesus' return.  My guess is that the camera crews and on-air reporters are not Christians, because they need to be "left behind" to run the cameras and provide the on-air live commentary.   Continue at Kim Kim Riddlebarger

Basics of the Reformed Faith: The Second Coming

The biblical account of the redemption of our fallen race takes many twists and turns throughout the course of redemptive history.  But the story comes to a glorious resolution when we come to the final chapter of the story.  There is indeed coming a day when all injustices will be made right, all human suffering will cease, and when every tear will be wiped from our eyes.  The great hope of the New Testament for the future is that one day our blessed Lord Jesus will suddenly return from heaven to earth to raise the dead, judge all men and women, and renew the heavens and earth by removing every hint and trace of human sin.  In Revelation 21:3-4, John reminds us that the Lord’s return is the culmination of God’s gracious covenant promise: “And I heard a loud voice from the throne saying, `Behold, the dwelling place of God is with man.  He will dwell with them, and they will be his people, and God himself will be with them as their God.  He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”  This is that glorious day for which every believer longs–the day of Christ’s return.

Yet for those who know not Christ, the Lord’s return is a day to be feared.  It will be the most terrible day imaginable.  In Revelation 6:15-17, John describes this day in terms of the manifestation of God’s wrath: “Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, `Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?”  Those who are not Christ’s, who are not washed in the blood of the lamb, nor clothed with his righteousness, will face the full fury of God’s wrath on the day of judgment.  Continue at Kim Riddlebarger

John MacArthur on Calvinism, Dispensationalism, Israel and Hermeneutics

In April 2007, I made my way through Dr. MacArthur’s controversial lecture, “Why Every Self-Respecting Calvinist Is a Premillennialist” (given at the Shepherd’s Conference at Grace Community Church, on March 7, 2007). The lecture can be ordered here (Click here: MacArthur: Why Every Self-Respecting Calvinist is a Premillennialist « Faith by Hearing).

 

Regrettably, I am just now getting around to completing my response–my day job kept getting in the way.  Better late than never, perhaps?

As we have come to expect of him, Dr. MacArthur spoke with great passion, covered much ground quickly, and had a great deal to say. No question, Dr. MacArthur commands authority. One can easily see why Dr. MacArthur is so widely-respected. When it comes to the gospel, he’s on the side of the angels. When it comes to eschatology, however, I must beg to differ.

As a Reformed amillennarian (who was raised a dispensationalist) I had a powerful gut-level reaction to Dr. MacArthur’s lecture.  While this lecture was well-received by the friendly and largely dispensational home court audience to whom it was delivered, surely Dr. MacArthur knew that his words would amount to picking a fight with those Reformed amillennarians who may have been present. This was not the playful jab that conference speakers often take at one another at such events. No, this was a warning of sorts–a shot fired across the bow.   Continue at Kim Riddlebarger

The Lord's Prayer (Part 1)

 Why is it important to pray? What does it mean to refer to God as “our Father”? 

 

On this edition of White Horse Inn, the hosts begin their study of the Lord’s Prayer as they continue their series through Christ’s Sermon on the Mount.

 

 

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Basics of Reformed Faith: Good Works and the Christian Life

Closely related to the doctrines of justification and sanctification is the subject of good works. One of the most common objections raised by critics of the biblical doctrine of justification by faith alone is this: “If we are saved by grace alone, through faith alone, on account of Christ alone, what place does that leave for good works?” Even apostle Paul had heard a similar objection from Christians in Rome. “What shall we say then? Are we to continue in sin that grace may abound? (Romans 6:1)”

Questions like this one arise from the concern that if God’s grace is stressed too much, Christians will become lazy and indifferent to the things of God. It is feared that Christians might rely too much upon grace and not demonstrate a sufficient zeal for good works. After all, what incentive remains to do those works God commands us in his word, if our standing before God depends upon the good works of another–Jesus Christ? Even worse, as the critics contend, if the doctrine of justification is true, and we are justified sinners even after we become Christians, then why do good works at all, since they are still tainted by our sin?

Paul’s answer to these questions in Romans 6 is emphatic. In response to the charge that stress upon grace makes Christians indifferent about how they live, Paul writes, “By no means!” The apostle’s explanation is simple. “How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:2-4).  Continue at Kim Riddlebarger

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A Two Kingdoms Primer

Jesus Christ: The True Israel

Dispensationalists, given their so-called "literal hermeneutic," are bound to interpret such passages literally, thereby assign the fulfillment of these prophecies of Isaiah to a future earthly millennium in which Israel co-exists with Gentiles under the reign of the Davidic king (See Walvoord, The Millennial Kingdom, 302-304; and Pentecost, Things to Come, 503-508).   In effect, this amounts to the restoration of the monarchy as Jesus takes his place on David's royal throne and rules the nations from this restored Israel.

But is this how the New Testament interprets these messianic prophecies regarding the servant of the Lord?  Who is this servant of the Lord?  It is the nation of Israel, or is it Jesus, Israel’s Messiah? Read the rest HERE

Jesus, the True Temple

When Jesus declared of himself, “I tell you, something greater than the temple is here,” (Matthew 12:6) and when he told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the authors of the New Testament have reinterpreted the pre-messianic understanding of God’s temple in the light of the coming of Jesus, Israel’s Messiah.

When we consider the fact that the temple occupies a major role in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation, and that this imagery points forward to person of Jesus, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality.

We begin with the Old Testament expectation regarding the temple of the Lord.  Both Isaiah 2:2-4 and Micah 4:1-5, speak of God’s future blessing upon Israel in the last days, when God’s people will go up to mountain of the Lord, and to the temple, where God’s people will once again learn the ways of the Lord.  Read the rest HERE

Marching Orders

The Cause and the Effect

The Image of the Beast -- Then and Now Date

One biblical passage which has perplexed interpreters is Revelation 13:13-15. "[The second beast] performs great signs, even making fire come down from heaven to earth in front of people, and by the signs that it is allowed to work in the presence of the beast it deceives those who dwell on earth, telling them to make an image for the beast that was wounded by the sword and yet lived. And it was allowed to give breath to the image of the beast, so that the image of the beast might even speak and might cause those who would not worship the image of the beast to be slain."

Popular dispensational writers often take this text to be a prophetic prediction of the high-tech mode of deception used by the antichrist to enslave the world after the Rapture. Read the Rest HERE

Hey Pat, Put a Sock in It!

Pat Robertson on Haiti Disaster
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HT: Kim Riddlebarger

Basking in the Benefits

Michael Horton's Review of N. T. Wright

A Return to Types and Shadows in the Millennial Age?

The problem with the dispensational interpretation of the millennium has to do with how we are to understand the general flow of redemptive history. Throughout the Old Testament, Israel’s prophets foretell of the coming messianic age in terms of that prophet’s own particular time and place in the unfolding drama of redemptive history. What is especially germane to our present question is the fact that Israel’s prophets speak of the glorious messianic age yet to come in terms of the types and shadows associated with Old Testament messianic anticipation.

But Old Testament types and shadows are subsequently reinterpreted in the New Testament in the greater light of the dawn of the messianic age associated with Christ’s coming. This is why one of the major aspects of the eschatology of the New Testament era is that what was promised in the Old Testament has been fulfilled in Jesus Christ. The redemptive-historical pattern clearly moves from type and shadow to fulfillment and reality. Because this is the case, the New Testament writers anticipate the final consummation at our Lord’s return and not a return to an earthly rule of Jesus Christ understood in terms of Old Testament types and shadows which were destined to pass away. Read the rest HERE




See also The Presence of Evil in the Millennial Age