The recent tragedy at the Florida high school has once again left Americans in agony to deal with the violence within our culture. Christians are often forced to deal with these headlines in a mix of their faith, the latest claims screaming for their attention on social media, their own cultural biases, and more.
I’ve found the following links helpful for thinking about the recent tragedy.
Nikolas Cruz And the Unmasking of Sin and Evil
Tom Ascol writes concisely:
“The reason that people carry out murderous rampages is not because of poverty, mental illness, guns, lack of education or any other social ill. At the root of such actions is the consistent outworking of sin—blatant rebellion against God.”
Founders Ministries Article Continue reading
Careful studies that cut past stereotypes are incredibly useful today, and G.H. Milne’s The Westminster Confession of Faith and Cessation of Special Revelation: The Majority Puritan Viewpoint on Whether Extra-Biblical Prophecy Is Still Possible (Wipf & Stock: Eugene, OR, 2007) is of terrific use on the cessationist issue. As I’m preaching through the Jacob toledot on Joseph and the dreams God gives him, Milne’s points about how the Puritans saw dreams have been very useful. I might be able to post more on this topic in the future, but here is some raw data from the pages of Milne’s monograph for general use. Pick up his book! Tolle lege!
More commonly, as [James] Usher highlighted, God divulged his mind through dreams and visions, such as those granted to Joseph and Daniel, which were instances of “Revelations whereby God signified his will”. Yet, just as with the Urim and Thummim, those divine revelatory dreams which were given to pagans or non-Israelites had a “temporal” salvific significance for the people of God. The dream given to the pagan soldier in the camp of Midian, for example, made Gideon confident of victory, inviting the comment from the Annotations, “Divine dreams are always either clear and evident of themselves, or else opportunity interprised for the benefit of God’s people.” Continue reading
Sometimes you run out of room or time in your Lord’s Day sermon, and so “Monday Morning Pulpit” is a chance to expand upon or reinforce ideas you didn’t have a chance to finish during the sermon.
George Mueller (1805 – 1898) was a remarkable man of God who ministered to people, proclaimed the Gospel as an evangelist, shepherded thousands of orphans through his orphanages that he built and sustained, and did it all without ever fundraising or asking for a dime. Most importantly, for our faith, he did it all through an ardent and vibrant prayer life. Mueller experienced living by faith for real world difference.
John Piper had a beautiful quote by Mueller that I didn’t have time for, but that is too good to ignore. Mueller preached these words when he was 59 years old in a New Year’s day service. Continue reading
“In the fifth place, that endless punishment is rational is proved by the history of morals. In the records of human civilization and morality, it is found that that age which is most reckless of law and most vicious in practice is the age that has the loosest conception of penalty and is the most inimical to the doctrine of endless retribution. A virtuous and religious generation adopts sound ethics and reverently believes that “the judge of all the earth will do right” (Gen. 18:25); that God will not “call evil good and good evil nor put darkness for light and light for darkness” (Isa. 5:20); and that it is a deadly error to assert with the sated and worn-out sensualist: “All things come alike to all; there is one event to the righteous and the wicked” (Eccles. 9:2).
The French people, at the close of the eighteenth century, were a very demoralized and vicious generation, and there was a very general disbelief and denial of the doctrines of divine existence, immortality of the soul, freedom of the will, and future retribution. And upon a smaller scale, the same fact is continually repeating itself. Any little circle of businessmen who are known to deny future rewards and punishments are shunned by those who desire safe investments. Continue reading
Even our standing at the Final Judgment is by faith alone, since in Christ we have already received all that we will need for that Day which is not yet here.
The debate over faith and works at the Final Judgment has been steadily brewing for awhile now. Launched by John Piper’s controversial “Does God Really Save Us By Faith Alone?“, the article has received a steady back and forth from Mark Jones (The Calvinist International) and Scott Clark (Heidelblog), as well as important contributions from other confessional voices (see here [With Heart and Mouth] and here [Kyle Borg | Gentle Reformation]). Now that the heat of these articles has died down some (I saw too much personality and not enough careful reading), I think one more observation is worth making. I bring this up not because it is original to myself (the rest of this post merely elaborates others’ ideas), but simply because I haven’t seen much of the eschatological nature of Reformed soteriology brought up.
Eschatology of Justification
Many New Testament scholars have pointed to the “already/not yet” pattern in Scripture, where God’s future blessings are already experienced by believers now, even though the fullness is not yet experienced. A classic example of this in Scripture in Jesus’ work with the Kingdom of God. In Christ’s first coming, the Kingdom has already been inaugurated among us (“the kingdom is in your midst,” Luke 17:21), but we await the day when the Kingdom will come in its fullness (“Your Kingdom come,” Matthew 6:10). Scripture repeatedly points to an eschatological fulfillment of present realities.
What if this eschatological fulfillment was also applicable to justification? Throughout Scripture, we often see the third person of the Trinity, the Holy Spirit, as being responsible for this eschatological character. So we should not be surprised when “justifying” language and the Spirit come together in Scripture to point to an eschatological character, even for justification. We see I Timothy 3:16 stating that Jesus was “justified” or “vindicated in the Spirit” (ἐδικαιώθη ἐν πνεύματι). Clearly Jesus did not have a need to be justified like sinful humanity does, so understanding the eschatological role the Spirit plays in Christ’s vindication/justification is important for understanding this passage. Continue reading
Treasure Principle Keys
You can’t take it all with you, but you can prepare for the glory that awaits.
God owns everything; I’m His money manager.
We are the managers of the assets God hasentrusted—not given—to us.
My heart always goes where I put God’s money.
Watch what happens when you reallocate your money
from temporal things to eternal things.
Heaven—the New Earth, not the present one—is my home.
We are citizens of “a better country—a heavenly one”
I should live today not for the dot, but for the line.
From the dot—our present life on earth—extends a line
that goes on forever, which is eternity in Heaven.
Giving is the only antidote to materialism.
Giving is a joyful surrender to a greater person and a greater agenda. It
dethrones me and exalts Him.
God prospers me not to raise my standard
of living, but to raise my standard of giving.
God gives us more money than we need
so we can give—generously.
on money and happiness
paraphrases by Randy Alcorn
“Whoever loves money never has money enough.”
The more you have, the more you want.
“Whoever loves wealth is never satisfied with his income.”
The more you have, the less you’re satisfied.
“As goods increase, so do those who consume them.”
The more you have, the more people (including the government) come after it.
“And what benefit are they to the owner except to feast his eyes on them?”
The more you have, the more you realize it doesn’t meet your real needs.
“The sleep of a laborer is sweet, whether he eats little or much,
but the abundance of a rich man permits him no sleep.”
The more you have, the more you have to worry about.
“I have seen a grievous evil under the sun: wealth hoarded to the harm of its owner.”
The more you have, the more you can hurt yourself by holding onto it.
“…or wealth lost through some misfortune.”
The more you have, the more you have to lose.
“Naked a man comes from his mother’s womb, and as he comes,
so he departs. He takes nothing from his labor that he can carry in his hand.”
The more you have, the more you have to leave behind.
What does the early Church’s experience of evangelism and discipleship have to say to us about baptizing infants?
Michael Green’s Evangelism In The Early Church (Eerdmans, 1970) is a stimulating read that has always rekindled a personal zeal for evangelism. Many churches and ministry contexts can actually work to numb Christians to the pressing need of evangelism. Reading realistic accounts of God’s triumphs in the early church helps stir us to remember Paul’s exhortation to “do the work of an evangelist” (II Timothy 4:5).
In the wake of evangelism, when the Spirit brought regenerating grace, how did the early Church handle baptism of new converts’ children? Green points out that this is not his main point, but his research sheds some light on the topic. Continue reading
Washington had finally hit upon a way to win this seemingly unwinnable war – not through military brilliance but by slowly and relentlessly wearing the enemy down. Throughout the month of June, Washington displayed a cool resolve that was in stark contrast to the fiery pugnacity of just a few months before. Not everyone was sure they approved of Washington’s unwillingness to engage the enemy. Some in his own army dismissed what they called Washington’s “Fabian” strategy (in reference to Fabius Maximus, the Roman leader who defeated Hannibal through a war of attrition) as unnecessarily cautious. But Washington remained resolute. “We have some among us, and I dare say generals,” he wrote to Joseph Reed on June 23, “who… think the cause is not to be advanced otherwise than by fighting…But as I have one great end in view, I shall maugre all the strokes of this kind, steadily pursue the means which, in my judgment, leads to the accomplishment of it, not doubting but that the candid part of mankind, if they are convinced of my integrity, will make proper allowances for my inexperience and frailties.
Valiant Ambition, p. 104
I’ve loved this series by one of my favorite historians, Dr. W. Robert Godfrey. He will surely be missed at WSCal! Thanks to Ligonier for having these resources! (Click the image for the video)
Inward apathy toward the Lord masked by outward obedience is a real and constant threat in any church. Keenly aware of this danger, the Puritans zealously proclaimed the importance of heart-felt affection for the Lord. They sought to nourish genuine faith and piety especially through passionate preaching, Bible studies, and conscientious Sabbath observance. Though frequently portrayed as joyless legalists, we will see in this lesson that in reality, Puritans were more frequently characterized by their pursuit of joyful, sincere devotion to the Lord.
During the mid-seventeenth century, England was embroiled in a civil war between the king’s forces and those of parliament. The aftermath of this conflict saw political change and much theological reflection. It was during this time period that the Westminster Assembly met to reform doctrine, church government, and worship. In this lecture, you will study this tumultuous time period, focusing on the connection between the Puritans and politics. You will also come to a better understanding of the climate within which the Westminster Assembly took place. Continue reading
William Ames (1576 – 1633) was used by the Lord to influence Puritan thinking and beyond in England, on the Continent, and (through his writing) in the New World. One of his most important works is The Marrow of Theology (Amazon), the translated version of Medulla theologica (1623) from his lectures. Ames’ clear thinking can help us in our current discussions regarding Trinitarian relations.
See more on William Ames
As the debate regarding the Eternal Subordination of the Son (ESS) has continued, Ames’ reminder that how we speak of subsistences and essence in the Godhead is so important. Withholding further comment, here is the raw data from Marrow I.v.i-xv. Tolle lege
* * *
1. This subsistence, or manner of being [subsistentia] of God is his one essence so far as it has personal properties.
2. The essence is common to the three subsistences. As far as essence is concerned, therefore, the single subsistence is are rightly said to exist of themselves.
3. Nothing is attributed to the essence which cannot be attributed to each subsistence in the matter of essence.
4. But what is attributed properly to each subsistence in the matter of subsistence cannot be attributed to the essence
5. The subsistences are distinguished from the essence, because the mode of subsistence, though consolidated with the essence, are distinguished from it considered by itself. Continue reading