Against the Current

Spiritual Gifts in the Bible

2012-01-28T14:09:00.000-06:00

"There is one body and one Spirit-just as you were called to the one hope that belongs to your call-one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ's gift." Ephesians 4:4-7

Though we Christians have much in common with one another we each have been given different spiritual gifts from one another as the Holy Spirit determined (Heb 2:4). What are the spiritual gifts and what are they used for?

First, spiritual gifts are given to Christians in order to "equip the saints for the work of ministry" and for "building up the body of Christ" (Eph 4:14). This is so that we would become mature spiritually and no longer be susceptible to being deceived by false teachings (Eph 4:13-14). In addition, each Christian is to serve others in the Church by employing their spiritual gifts in love (Eph 4:15). Note that we are to "grow up in every way into him [Jesus] who is the head". The use of our spiritual gifts in love for others' benefit is yet another expression of our love for Christ. Some professing Christians seek to use their spiritual gifts to draw attention to themselves, but that is a shame since spiritual gifts are supposed to be used in a Christ centered manner if they are to be used for the benefit of other Christians.

Various places in the Bible reveal what the spiritual gifts are. So what are some spiritual gifts?

Prophecy (Rom 12:6, 1 Cor 12:10, 1 Cor 14, Acts 21:9-10)
Service (Rom 12:7)
Teaching (Rom 12:7)
Exhortation (Rom 12:8)
Giving, or contributing (Rom 12:8)
Leading (Rom 12:8)
Mercy (Rom 12:8)
Words of wisdom (1 Cor 12:8)
Words of knowledge (1 Cor 12:8)
Faith (1 Cor 12:9)
Healing (1 Cor 12:9)
Working of miracles (1 Cor 12:10)
Distinguishing between spirits , or discernment of spirits (1 Cor 12:10)
Various kinds of tongues (1 Cor 12:10)
Interpretation of tongues (1 Cor 12:10)

Ephesians 4:11 lists some types of servants, or Christians with particular offices, which the Lord uses to equip and build up the Church.

Apostles
Prophets
Evangelists
Shepherds
Teachers

It is debated whether or not some or all of the spiritual gifts listed in Scripture are in use today. Some Christians believe that the gift of tongues is still being given to Christians while others do not. When it comes to the various offices (Eph 4:11) of service in the Church many Christians (me included) believe that there are no longer apostles in the Church but that there are certainly pastors and teachers. But there are some churches out there that speak about "apostle" so and so and they are not talking about any of the twelve apostles. I believe that God could still give any of the spiritual gifts listed in Romans 12 and 1 Corinthians to any of His people. I have not seen anyone using the gift of tongues in what I thought to be a legitimate manifestation of the gift but I suppose that God could still choose to give someone the gift if He so pleases. There are some that believe that no spiritual gifts are given to anyone in the Church. For instance, Missionary Baptist churches have this to say about spiritual gifts,

"We believe that miraculous spiritual manifestation gifts were done away when the Bible was completed. Faith, Hope and Love are the vital abiding Spiritual Gifts (1 Cor. chapters 12-14)".

I think that would be difficult to affirm since there seems to be confusion between spiritual gifts and fruits of the Spirit. I also know of several people with the gift of discernment of spirits (me included!). It is necessary in the light of the various false teachers and people who are doing a disservice to the body of Christ by using their "ministries" to glorify themselves rather than Christ. The main reason why I believe that spiritual gifts are still being given to individual Christians is the fact that the Church is being added to via new converts and is still maturing spiritually. This will not end until the full number of God's people are redeemed (Rev 6:9-11). 1 Corinthians 13:9-12 speaks about spiritual gifts ceasing when the "perfect comes",

"As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known."

Again, there is debate about what "the perfect" is referring to. I believe that this is referring to the return of Christ when the number of God's people is brought into the Church and their salvation is complete. Currently we see in a "mirror dimly", our spiritual sight is still being affected by our sinful nature. We cannot "know fully" in this life because we are still struggling with our sinful natures (Rom 7:18-20). But we have the sure hope that our salvation from our sins (Matt 1:21) will be complete (Rom 8:28-30).

"Thou Shalt Not Kill" - Thomas Watson on the Sixth Commandment

2012-01-27T11:40:00.000-06:00

Thomas Watson has a way with words. His commentary on the ten commandments* is full of interesting statements. Since I recently did a study on the sixth commandment in church I compiled a few of Watson's statements on this commandment.

"Envy is a sin which breaks both tables at once; it begins in discontent against God, and ends in injury against man, as we see in Cain".

"A magistrate ought not to let the sword of justice rust in the scabbard. As he should not let the sword be too sharp by severity, so neither should the edge of it be blunted by too much levity."

"You would undertake to revenge yourself; would be plaintiff, and judge, and executioner, in yourself. This is a great wrong done to God, and he will not hold you guiltless."

"Murder is a diabolical sin. It makes a man the devil's firstborn, for he was a murderer from the beginning."

"Ministers are murderers, who either starve, or poison, or infect souls."

Watson elaborates on those ministers who starve souls:

"These feed themselves and starve the flock; either through non-residing, they do not preach, or through insufficiency, they cannot. There are many in the ministry so ignorant that they had need to be taught the 'first principles of the oracles of God'".

Watson's take on those who avoid all means of hearing the gospel. This is a bit sobering since I have a family member that fits this description.

"They murder their souls who avoid all means of saving them. They will go to plays, to drunken meetings, but will not set their foot in God's house, or come near the sound of the gospel-trumpet; as if one that is diseased should shun the bath for fear of being healed. These are self-murderers as much as one who has the means of cure offered him, but chooses rather to die."

Not only are we to not commit murder we are to do what we can to ensure the welfare of others.

"When are we more like him [God] than in acts of bounty and munificence?"

"Works of mercy adorn the gospel, as the fruit adorns the tree. When 'one lights so shines that others see our good works,' it glorifies God, crowns religion, and silences the lips of gainsayers."

"In the law, if one met his neighbor's ox or ass going astray, he must bring him back again. Exod 23:4. Much more, if we see our neighbor's soul going astray, we should use all means to bring him back to God by repentance."

* I found a free copy online but it would be nice to have a hard copy of Thomas Watson's The Ten Commandments!

Hope for Your House - Chapter 7, Covenants: God's Way With His People

2012-01-26T11:40:00.000-06:00

O. Palmer Robertson begins chapter 7* by saying that the Jews practiced "believer's circumcision" in addition to infant circumcision. Although "God's people under the old covenant were striving to see that only true confessors continued in the covenant (pg 60)" they also circumcised infants. Robertson gives four reasons for this.

God commanded it
God said that the children were in the covenant
They perceived it as a way of blessing for themselves and their children
They were claiming the intent of God to restore families in his work of redemption (pg 60)

It is important to note that the old and new testament saints are saved in the same manner.

"The essence of the covenant by which men and women are saved today is the same as it was then. The covenant that binds sinners to a holy God is founded on the blood of the everlasting covenant shed by Christ before the foundation of the world" (pg 61).

Similarly the signs and seals of the old and new covenants are also the same in essence as Colossians 2:11-12 makes plain.

"In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead".

I will elaborate on Robertson's point about the two signs and seals as being the same in essence by pointing out that several old testament passages speak about a spiritual circumcision (Lev 26:41, Deut 10:16, Deut 30:6-7, Jer 4:4, Jer 6:10, Jer 9:26, Eze 44:7-9). What was of utmost importance was being spiritually circumcised, or inwardly clean, not merely having the physical sign. Likewise what is important in the new testament is being baptized with the Holy Spirit not merely being baptized with water. Believers are they who have been spiritually circumcised and spiritually baptized.

Robertson continues with his point that there is "hope for your house" by saying that baptisms recorded in the new testament indicate that believers can claim by faith that their children belong to God through the covenant (pg 61). The baptisms recorded in the new testament were done under various circumstances.

Acts 2:38-39: Peter admonishes his Jewish hearers "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself". This indicates that children along with their believing parents are still in the covenant community.
Acts 8:12: "But when they believed...they were baptized, both men and women". Believing women are to be baptized in the new covenant, whereas in the old covenant women were included in the covenant by the circumcision of her father. "...the new place of women as recipients of the covenantal seal is quite appropriate in view of the fact that the eternal state is closer now than it was under the old covenant. In eternity men and woman will neither marry nor be given in marriage. This nearness of the eternal state of the world finds one symbolic representation by the inclusion of women in the covenant as distinctive persons" (pg 63).
Acts 8:38: "...and they both went down into the water, Philip and the eunuch, and he baptized him". This indicates that complete strangers can be included in the covenant.
Acts 9:18: "And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized..." A persecutor of the faith can be brought into the covenant.
Acts 10:2,44,48: All of Cornelius' house are said to be devout and to believe in the gospel.
Acts 16:14-15: Lydia, the head of her household, believed the gospel and afterward was baptized along with her household. This does not say one way or another that others in the household believed the gospel.
Acts 16:31-34: Robertson notes that in the original language the sentence is constructed as singular verb ("he rejoiced"), modifying verb ("wholehousedly") and singular modifying participle ("he having believed"). The ESV translates it, "And he rejoiced along with his entire household that he had believed in God" (Acts 16:34). The point is that household baptism was practiced.
Acts 18:8: This is definitely a case where the entire household is said to believe the gospel.
Acts 19:5-7: Robertson states that at the "predominantly gentile city of Ephesus a mini-Pentecost occurs" (pg 66). This marks the "prosperity of the gospel in the gentile world" (pg 66).
1 Cor 1:14,16: Here "individuals are designated as the recipients of baptism, but a whole household also is included" (pg 66).

In six of the seven cases where household baptism might have been anticipated, household baptism is explicitly mentioned. This indicates that God is still interested in saving families as well as individuals**.

"The explicit practice of the 2000 years of the same covenant of redemption from Abraham to Christ provides the historical foundation for this new-covenant practice of household baptism. The families of Abraham, Moses and David are provided with the same way of redemption through the blood of Christ; and each of these successive covenants mentions explicitly the inclusion of children. The prophecy of Jeremiah concerning the new covenant also speaks of God's continuing commitment to redeem households (Jer 31:31,33) (pg 67-68).

This is the reason why Presbyterians and Reformed Christians practice infant baptism. Robertson explains that the fact that God is still interested in saving families should give believers hope by saying,

"There is hope for your house. The promises are for you and your house. By bringing yourself and your children for baptism, you claim by faith the promises of God's covenant. As you and your children respond in faith to God's grace you will see the full manifestation of his grace in redeeming a people to himself." (pg 68).

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

** This is not to say that God will save every single person the household, but believers can hope and even expect that God in His sovereignty has purposed to save some in the household. I think this would be a comfort for believers that only have unbelieving children.

Other posts in this series

The Covenant: A Bond in Blood - Chapter 1, Covenant's: God's Way With His People
Covenantal Blessings - Chapter 2, Covenants: God's Way With His People
Putting Up the Bond - Chapter 3, Covenants: God's Way With His People
Preservation for Salvation - Chapter 4, Covenants: God's Way With His People
"I Promise Unto Death" - Chapter 5, Covenants: God's Way With His People
A Seal For the Promise - Chapter 6, Covenants: God's Way With His People

A Seal For the Promise - Chapter 6, Covenants: God's Way With His People

2012-01-24T09:58:00.000-06:00

"As for you, you shall keep my covenant, you and your offspring after you throughout their generations. This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you must be circumcised." Genesis 17:9-10

In Chapter 6 of his book, Covenants: God's Way With His People*, O. Palmer Robertson writes about the importance of God sealing His promises. In Genesis 17 we read about the institution of the seal of circumcision. God reviews His promises to Abraham that he will

make firm his everlasting covenant
include Abraham's descendants in the covenant
be God for Abraham and his seed
give the land to Abraham and his offspring (pg 52)

God commands Abraham (and his descendants) to circumcise eight day old males but along with that comes the responsibility of being part of the covenant community. Robertson notes that all in the covenant community are to be faithful in keeping the covenant. (This sounds somewhat "federal visionist" but I assure you that Robertson is not a federal vision proponent, but critical of it). Robertson makes the point that circumcision does not have the power to save, "Don't think the seal of God's covenant itself has the power to save" (pg 53). The need for cleansing, regeneration, is necessary for salvation.

"The word used for "sign" includes the idea of both signifying and sealing a commitment. As a sign, circumcision offered a signal to the world. The hygienic cleansing of circumcision signified the cleansing necessary for consecration to God" (pg 53).

Robertson explains that circumcision was effective in signifying the "need for cleansing from sin and the availability of that cleansing" (pg 54). Circumcision was also effective in introducing a person to membership in the "externally constituted community of the covenant" (pg 54). For those who have been chosen by God for the possession of eternal life, circumcision was

"effective in sealing them in consecration to God as ministered by the Spirit. Whether or not this person had been born again of the Spirit of God at the time of his circumcision, he was by circumcision sealed in that sure possession of the promise of God. The one who had been designated by God for eternal salvation before the foundation of the world was sealed by circumcision in the certainty of the ultimate possession of the promise." (pg 54)

Circumcision is thought by some people to be something that is only restricted to Abraham and his descendants, but from the beginning of Israel's formation as a covenant community circumcision was "available to men of all nations" (pg 55). Gen 17:13 makes this plain, "both he who is born in your house and he who is bought with your money, shall surely be circumcised". Also we read in Genesis 17 that it was a serious thing to neglect circumcision for those that did would be cut off from his people (Gen 17:14). Robertson reminds us also that there is a double curse for those that were circumcised yet continue to be unrepentant.

We learn three main lessons from this teaching of God's institution of the seal of circumcision.

"Physical descent is not enough to make true children of God" (pg 56). Instead, the seal "testified to the necessity of cleansing from the defilement of sin". The same could be said of baptism, "The experience of baptism should bring a person to the point of confessing his sin, his unworthiness, his need for cleansing before God" (pg 56).
God chooses to deal with families in the "bonds of the covenant" (pg 56). God purposes to restore family units in his plan of redemption although natural descent should not be a basis for the hope of redemption. Believers in Christ "should trust in the promises of God concerning the redemption of descendants" (pg 56).
"Circumcision symbolized inclusion in the community of the covenant" (pg 57). Instead of being merely a sign of national identity, "it related to the heart of the covenant: "I will...be your God and the God of your descendants" (Gen 17:7).

Robertson reminds us that both circumcision and baptism are signs and seals that are intended to "provide a source of assurance for God's people that they belong to the Lord. When coupled with faith they confirm a person in the possession of the blessings of the covenant" (pg 57).

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

Other posts in this series

The Covenant: A Bond in Blood - Chapter 1, Covenant's: God's Way With His People

Covenantal Blessings - Chapter 2, Covenants: God's Way With His People

Putting Up the Bond - Chapter 3, Covenants: God's Way With His People

Preservation for Salvation - Chapter 4, Covenants: God's Way With His People

"I Promise Unto Death" - Chapter 5, Covenants: God's Way With His People

Hope for Your House - Chapter 7, Covenants: God's Way With His People

Believers Have Sure Hope Because God Will Always Love Us - Romans 8

2012-01-23T13:11:00.003-06:00

"And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved." Romans 8:23-24

God's love for us is a never ending love and this alone should assure us that we cannot fall out of our justified state and forfeit our hope. Romans 8 reveals this truth that ought to give Christians full assurance that their salvation will be brought to completion.

Romans 8 begins with,

"There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." (Rom 8:1-4)

Believers in Christ can take comfort in the fact that Christ's righteousness is imputed to them. Jesus fulfilled the law of God on our behalf and died for our sins on the cross. Thus, there is now no condemnation for us who are in Christ Jesus. We are no longer under the law of sin and death and are indwelt with the Holy Spirit who is presently sanctifying us. Thus, we have a sure hope that we are going to be completely set free from our sins (Matt 1:21) in glorification.

"But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." (Rom 8:10-11)

Because of this sure hope we ought to put to death the "deeds of the body" (Rom 8:13), in other words, our sinful actions. Paul, by the inspiration of the Holy Spirit, assures us that we have no reason to fear condemnation. In fact, the Holy Spirit indwelling us gives us assurance of our salvation by bearing witness with our spirit that we are children of God (Rom 8:16). Since we are God's children we can look forward to the completion of our salvation. We will be "glorified with him [Jesus Christ]"; we will be completely free from our sins as He purposed.

"For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" The Spirit himself bears witness with our spirit that we are children of God, and if children, the heirs-heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him." (Rom 8:14-17)

In our present sufferings we can look forward with confidence to our hope being fulfilled. We trust that our sufferings cannot be compared to the "glory that is to be revealed to us" (Rom 8:18). And when that happens all of creation will be free from the affects of the fall of mankind (Rom 8:19-22), for there will be a new heaven and new earth (Rev 21:1)*. We who "have the firstfruits of the Spirit", evidence that God's promises to us will be fulfilled (Eph 1:13-14), long to be set free with great anticipation. We

"groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved." (Rom 8:23-24)

And the "Spirit himself intercedes for us with groanings too deep for words" (Rom 8:26). We do not know how to pray as we ought but God made provision for us by giving us His Holy Spirit who intercedes for us "according to the will of God" (Rom 8:27). We take comfort that He prays for us according to the "will of God" because God has ordained, determined, willed that we would ultimately be glorified. Thus, God causes all things to work together toward this purpose of delivering us from our sins (Rom 8:28) and bringing us into sweet fellowship with Himself (Rev 21:3-4). We who love God love Him because He first loved us.

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.

We are said to "love God" (vs 28) and verse 29 says that God "foreknew" us. Recall what Ephesians 1:3-6 says about God predestinating us out of His love for us.

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved."

Our sovereign God promises to fulfill His purpose for us, that we will be holy and blameless before Him to the praise of His glorious grace. Romans 8:30 puts it this way

"And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified be also glorified." (Rom 8:29-30)

We who believe on Christ have been predestined to be conformed to the image of Christ. And this is because God first loved us. We no longer stand condemned because we have been called and justified, declared righteous on account of Christ's righteousness and payment for our sins (Rom 1:1-4). We are going to be glorified. And verse 30 has it written in past tense - as if it already happened!

Our salvation cannot be reversed. In other words, we cannot fall out of our justified state and be under the wrath of God.

"If God be for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Rom 8:31-32)

Jesus died for us so "Who shall bring any charge against God's elect? It is God who justifies" (Rom 8:33). In order for us to fall out of our justified state, the Lord Jesus Himself must first be condemned, because our justification is based on Christ's imputed righteousness and sacrifice for our sins. And that can never be, these questions must be answered by stating that no charge can be brought against God's elect that they can be condemned. And in addition to the Spirit interceding for us in accordance to the will of God to bring full completion to our salvation Jesus Himself "is at the right hand of God" (Rom 8:34) interceding for us. And this is on account of the work He has done for us, His elect. His atonement is effectual. If it were not, then His intercession would be ineffectual. But Jesus' work is "finished" (Jn 19:30), He accomplished all that is necessary to bring us to full salvation. God is going to complete His purpose for us. This is as sure as the fact that He loves us.

"Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?" (Rom 8:35)

None of these things can separate us from His love. So we can rejoice in our hope in the midst of our many sufferings.

"... in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, for height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord" (Rom 8:37-39).

We would have reason to fear condemnation if God were to cease loving us. But that can never happen. This passage makes it clear that our blessings in Christ (our calling, justification, hope, the Holy Spirit indwelling us, among other blessings) are a result of God having foreknown us (vs 29), or loved us, as Ephesians 1:3-6 also makes clear. All three Persons of the Godhead (Father, Son, and Holy Spirit) are determined to bring us to full salvation. And nothing can thwart the purpose of our sovereign God who loves us. We will be glorified, completely delivered from our sins (Matt 1:21), and will enjoy full and complete fellowship with our God as he ordained from "before the foundation of the world" (Eph 1:4).

* I believe that this means that God will renew this creation, or recreate it, rather than destroying it and creating an entirely new heaven and earth.

False Teachings Can Cripple Sanctification

2012-01-19T09:07:00.002-06:00

You may be oppressed by some sort of false teaching and not be aware of it. It could affect your sanctification in such a way that it has "become a part of you". You may be thinking and acting in ways that are a result of being crippled by the false teaching. Yesterday, I became aware that I had been crippled by a false teaching for almost ten years. Looking back I realize that it heavily affected my thoughts and actions when it came to serving the Lord. And it affected how I viewed God. And that realization brought me to tears. And so I am now trusting that the Lord is going to heal me from the effects of the false teaching. It may take some time, but I do not want to be crippled by fear anymore.

The false teaching that weighted me down was related to serving the Lord. It all began when I was a new believer, almost ten years ago. I heard about a practice (my pastor called it "quietism" when I told him about it) that Christians were touting to be a means of getting "closer to God". So I tried it and prayed so "hard" that I began to get dizzy and I fell back on the bed I was sitting on. And I was convicted about the fact that God is holy. I repented but that was not the end of the story.

The following Sunday my youth pastor, who said that he was a prophet, boldly brought up an issue that needed to be dealt with. Namely, that someone had violated the holiness of God since the previous Sunday. I immediately thought that he was talking about me. And that was not all. He said that God will not use them as He originally intended as a result. In other words, I believed that I was doomed to being a second class Christian since I would be "hindered" from being that useful to the Lord. And I was afraid that my service would be perpetually devoid of joy and effectiveness. And that fear has been a part of me since.

Though I believed that the youth pastor's words were to be taken seriously, I still believed that God had previously called me to be a missionary. So I still set out to prepare for the mission field. But my years of preparation were marked by frustration, discouragement, depression, bitterness, and a host of other negative emotions. I feared that this was evidence that the youth minister was correct. There still was the glimmer of hope that I would "get out", but I mostly allowed myself to get discouraged. It was so easy to because there were enough Christians in my life that would make it a point to discourage me. One man told me to quit trying to fit a mold after I told him my plans to become an engineer and use that for mission work. I believed that if someone else told him the same he would not take issue with it. When I was a new believer I was eager to serve the Lord. I wanted to because I loved Him and was thankful for His saving me. That's it. But over the years I allowed the mounting frustration to zap my joy and cause me to just go through the motions when it came to preparing for the mission field. I sought out that joy in serving the Lord. But the Lord graciously delivered me from me from the legalism that had also been oppressing me.

I began to have a better view of what it means to serve the Lord since He delivered me from the legalism about three years ago. I did not have to do "big" things for God in order to please Him. But I realized that I was still being oppressed by the false teaching as of yesterday. I still feared that no matter what I was doing to serve the Lord it would somehow be less than what the He originally desired of me. That I would still have joy in it but I would still be crippled from doing anything at "full capacity". I would be weighted down from doing anything effectively. I would have to put in a lot more effort for fewer results. And this would ultimately mean that I would never be satisfied knowing that I was of any real use to the Lord. And that's a fearful thing for someone that really desires to please and glorify the Lord. I was unaware that I was oppressed by that youth pastor's false teaching for so long. It was a part of me. Anytime I did anything, whether it was pursuing engineering or the mission field, it would be in the back of my mind that it would never be good enough. That my efforts would somehow prove mostly fruitless. I would never be 100 percent confident that my efforts would produce much fruit. Sometimes this lack of confidence caused me to forget about some things. For instance, I used to take it seriously that I had spiritual gifts but I eventually gave up in being of any real use in that "department".

But thankfully all those thoughts are not biblical. God is sovereign and gracious. He has long ago forgiven me of that sin I committed. Jesus' blood was enough to pay for that sin as well as others I committed. So I can happily say that what the youth minister said was false. Not to mention, a friend told me about a year ago that the youth minister did not believe in the doctrines of grace. He reportedly takes issue with "Calvinism" since there is a 'denial of free will'. He can have his "free will" but I will affirm that our God is sovereign. (I believe that people have freedom of choice but can only use that freedom in accordance with their sinful nature). I take great comfort knowing that God is sovereign. So this passage is all the more comforting to me

"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph 2:8-10).

The things that He has given me to do presently are what He originally planned for me. For instance, He did not originally desire that on Jan 19, 2012 I would be a missionary in Mexico, but due to that sin assigned me to be jobless and frustrated in my job search instead. Though we must be careful to obey His revealed will which is walking in obedience to Him in all things. He never desires that we would sin (James 1:12-18). So I can have joy knowing that the things I am doing presently to serve Him were ordained. He has given me the ability to serve a fellow believer that came to the United States with her husband, who is also a believer, because of persecution back at home. I have time to take my new friend to look at apartments, to the grocery store, shopping for kitchen supplies, and to school. I could not do those things if I were working an 8 to 5 job. That is not to say that I do not get nervous since we earn less than what we need, but I am coming to the trust that God is fully aware of that and would give us what we need,

"But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, 'What shall we eat?' or 'What shall be drink?' or 'What shall we wear?' For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you." (Matt 6:30-33).

So are there any false teachings that are hindering your progress in sanctification? Ask the Lord to reveal them to you and set you free from the effects.

Federal Vision View of Covenant and Biblical History

2012-01-17T12:11:00.001-06:00

Guy Prentiss Waters thoroughly researched the federal vision and wrote about his findings in the book The Federal Vision and Covenant Theology*. In this post I will summarize the findings concerning how FV proponents view covenant and biblical history.

First, Waters concludes that the FV teaches that a covenant is essentially a relationship, "specifically a vital relationship consisting of communion and fellowship between God and man" (pg 30). In addition, the FV teaches that creation is covenantal as well as the "intratrinitarian relations among the persons of the Godhead" (pg 30).

Waters, after researching several major FV proponents views (Douglas Wilson, Ralph Smith, Rich Lusk, John Barach, Steve Schlissel, Joel Garver, Mark Horne, Peter Leithart) highlights several theological conclusions that concern covenant and biblical history.

Some FV proponents reject the application of the term "merit" to the work of Christ.
Though the Westminster Standards are clear that a "works" principle "lies at the heart" of the covenant of works (the first covenant), FV proponents reject the works principle as a consequence of their rejection of "strict merit". Instead, FV proponents substitute "such terminology as "maturity" in capturing the essence or operational mechanism of the covenant" (pg 57).
Many FV proponents "flatten the biblical and confessional distinction" between the covenant of grace and the covenant of works".
"At least one FV proponent [Peter Leithart] seriously questions whether the Adamic covenant entailed the imputation of Adam's sin to his posterity in the way that the Standards frame that doctrine (WCF 6.3; LC 22; SC 16)" (pg 58).
Most FV proponents "Reject the doctrine that the Mosaic covenant republishes the covenant of works". Many of their criticisms reportedly "reject any connection" between the covenant of works and the Mosaic covenant.
Some FV proponents explicitly reject the imputation of Christ's righteousness, "particularly his active obedience". Instead, they teach that Jesus' status, not His obedience, is imputed to believers.
Based on the above observations it is difficult to see how FV teachings on imputation can be reconciled with the Standard's doctrine of justification-"that Christ's obedience and satisfaction are the sole ground of the believer's justification (WCF 11.1; LC 70-71)" (pg 58).

Waters gives several examples where FV proponents teach the above doctrines. For instance, concerning the idea that there is a flattening of the biblical and confessional distinction between the covenant of grace and the covenant of works by FV proponents, Waters cites Douglas Wilson

I would prefer to call it [covenant of works] a covenant of creational grace. The condition of covenant-keeping in this first covenant was to believe God's grace, command, warnings, and promise. If Adam had avoided sin in this temptation, he would have had no grounds for boasting, but could only say that God had graciously preserved him. "Perfect and personal obedience," even for an unfallen man, is not possible unless he trusts in God's goodness and grace. Because God endued Adam with the power and ability to keep covenant with Him (WCF 19.1), Adam was a recipient of grace, and thus, the sin that plunged our race into death was a revolt against grace.

The second covenant is a covenant of redemptive grace. The thing that the two covenants have in common is grace, not works. The condition for keeping the covenant is the same as the first, although the circumstances are different. The condition is always to believe God. (pg 31-32)

Ralph Smith desires to dispense the term merit altogether and instead embrace the concept of "covenant faithfulness", which is to be understood in the light that the persons of the Godhead are in covenant with one another (pg 35). According to Smith what was required of Adam was that he persevere in the covenant by being faithful, "living out of his faith in God by doing works that correspond with it" (pg 36). And even goes so far as to say that "We [Christians] are required to be faithful to the covenant by having a living faith in God, one that works by love (Gal. 5:6)" (pg 36).

Concerning the imputation of Christ's righteousness to believers, Smith says, "It is not "merit" that is imputed to us, but a righteous status before God" (pg 39). And, "What we receive is not His earthly life and His death, but His death and His glorified life. What we receive is not Jesus' merits, but His maturity, His glorification" (pg 40). This is a denial of what the Standards (and the Scriptures) teach-that the merits of Christ are imputed to believers. During my own research on the FV I discovered that FV proponents believe that Christians can lose their union with Christ, or apostatize. So in my mind, Smith's statement that Jesus' merits are not imputed to believers, but only a righteous status, leave the door open to the idea that one must do their own works in order to remain in their righteous status. Thus, the idea of "covenant faithfulness" seems to imply (looking at it from a traditional standpoint on the issue) that one's own good works play a vital role in remaining in a justified state. Peter Leithart explains his understanding of imputation

...there is no "independent" imputation of the active obedience of Christ, nor even of the passive obedience for that matter; we are regarded as righteous, and Christ's righteousness is reckoned as ours, because of our union with Him in His resurrection. What is imputed is the verdict, not the actions of Jesus, and this is possible and just because Christ is our covenant head acting on our behalf (pg 57).

Some FV proponents deny that there is any connection between the Mosaic covenant and the covenant of works. While it is true that "few contemporary Reformed theologians would disagree that the Mosaic covenant is essentially gracious", Rich Lusk takes it a step further by establishing why "this gracious character categorically precludes the covenant of works from the Mosaic covenant" according to Waters

The law did not require perfect obedience. It was designed for sinners, not unfallen creatures. Thus, the basic requirement of the law was covenant loyalty and trust, not sinless perfection. This is why numerous sinful but redeemed people are regarded as lawkeepers in Scripture (pg 44).

There is so much information packed into Chapters 1 and 2 in Waters' book concerning the FV view of covenants and biblical history that it is impossible to lay it all out in one post. But I provided the conclusions and gave some examples that back up those conclusions. In order to obtain a fuller understanding of the FV I recommend purchasing the book for yourself. I bought my copy in response to Ligonier's $5 Friday special about a month ago.

Other posts in this series

Introducing The Federal Vision and Covenant Theology - Guy Prentiss Waters

*Waters, Guy Prentiss. The Federal Vision and Covenant Theology. Phillipsburg, NJ: P&R Publishing Company, 2006. Print.

"I Promise Unto Death" - Chapter 5, Covenants: God's Way With His People

2012-01-16T11:18:00.000-06:00

O. Palmer Robertson goes into detail concerning the Abrahamic Covenant in Chapter 5 of the book, Covenants: God's Way With His People*. First, none "of these promised blessings for Abraham can be appreciated apart from God's plan to save sinners from all nations". And that the "idea of a promised land solidified the hope of a return to paradise" (pg 41). When God promises Abraham a son, Abraham "was expecting his offspring to include the promised seed of Genesis 3:15 who would crush the head of Satan and deliver men and women from the curse of sin" (pg 42). Just like Lamech, Abraham hoped that this seed of the woman would deliver men and women from the "curse of the ground".

Abraham desired assurance that the promises that God made to him would be fulfilled (Gen 15:8). God replies with

"Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon." And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half...When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces" (Gen 15:9-17).

This was in accordance with the ancient procedure for covenant making which means 'May I be cut in pieces just as these animals have been mutilated if I fail to fulfill my promise'.

"By solemn ceremony he [God] pledged himself to death if he violated a single promise made to the patriarch" (pg 43-44).

Robertson also notes that there is the provision of the possibility of substitution in God's covenants. This means that the "covenant transgressor might not have to die if the terms of the covenant included the possibility of substitution" (pg 47). This is why Christ "could die to set men and woman free from the curses belonging to them as a result of their transgressing the Mosaic covenant" (pg 47). Robertson makes this point in order to say that this is central to the teaching of Hebrews 9 and that "a covenant is made firm over dead bodies; for a covenant is not in effect so long as the covenant-maker lives" (Heb 9:17).

Robertson also points out Jesus' inauguration of the new covenant

"Holding in his hand the dark-red wine of the Passover cup he speaks of a bond in blood, the blood of the new covenant poured out in substitution for many. The Passover meal of the old covenant was a celebration of deliverance from death and enslavement. Safe because of the blood of the lamb sprinkled on their doorposts, Israel in Egypt fellowshipped together and with their God through the ritual of the Passover. The cup of wine crystallized their moment of joy over the faithfulness of the God of Abraham to his covenant oath concerning their freedom to posses the land of promise" (pg 47).

By sending His Son to die a substitutionary death upon the cross the Lord "provided the only way for God's word [to Abraham] to prove true" (pg 48). Satan did his worst at the cross of Christ but destroyed himself because the "sufferings of the Son of God substituted for the death deserved by the covenant-breakers of all ages" (pg 49). This is in keeping with God's covenant with Abraham for it was only He who passed between the pieces. "The Lord assumed to himself the obligations of both parties in the covenant" (pg 49).

"So Christ came. He kept all the laws of the covenant. He lived in perfect harmony with every stipulation of the covenant. Yet he died. He underwent the curses of the covenant. Now he stands to offer the fullest blessings of life to the covenant-breakers who deserve death" (pg 49).

Jesus' institution of the Lord's Supper, in place of the Passover, visibly expresses this reality,

"And he took bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me." And likewise the cup after they had eaten, saying, "This cup that is poured out for you is the new covenant in my blood." (Lk 22:19-20).

Jesus' work done on our behalf is reason to rejoice. And be encouraged by this benediction found in Hebrews 13:20-21,

"Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen."

Other posts in this series
Preservation for Salvation - Chapter 4, Covenants: God's Way With His People
Putting Up the Bond, Chapter 3, Covenants: God's Way With His People
Covenantal Blessings, Chapter 2, Covenants: God's Way With His People
The Covenant: A Bond in Blood, Chapter 1, Covenants: God's Way With His People

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

Introducing The Federal Vision and Covenant Theology - Guy Prentiss Waters

2012-01-13T18:00:00.000-06:00

I recently purchased a copy of Guy Prentiss Waters' book, The Federal Vision and Covenant Theology*. It is packed with useful information concerning the federal vision doctrine that is affecting reformed churches of all stripes. The book makes it clear that the FV is an entirely different system of theology and thus departs from traditional covenant theology as expressed by the Reformers and the Westminster Standards. As an introduction I will point out some interesting quotes from federal vision proponents. However, it is important to note that proponents differ from one another on various points of doctrine.

"What's new about the New Testament? Grace? NO. Faith? NO. Christ? NO. The new thing about the New Testament is Gentiles are incorporated into Israel. THAT IS IT." Steve Schlissel (pg 6).

"We've gone so deeply into the systematization that we become system worshippers" (pg 7). Steve Schlissel

"That's what God requires: to love Him with all your heart, soul, mind, and strength, and your neighbor as yourself. That is the gospel that Gentiles have been incorporated into through Jesus Christ" (pg 8). Steve Schlissel

"Covenant isn't a thing. Covenant isn't a thing that you can analyze-covenant is a relationship. It is a personal, ordered and formally binding relationship. It's personal; it's not just a legal relationship. Sometimes people present the covenant as if it were something somewhat cold and impersonal, like a business contract." John Barach (pg 11)

"The covenant...is union with Christ. Thus being in covenant gives all the blessings of being united to Christ. There is no salvation apart from covenant simply because there is no salvation apart from union with Christ. And without union with Christ there is no covenant at all." Steve Wilkins (pg 12)

"Every baptized person is in covenant with God and is in union, then, with Christ and with the triune God. The Bible doesn't know about a distinction between being only externally in the covenant, just in the sphere of the covenant. The Bible speaks about the reality, the efficacy of baptism. Every baptized person is truly a member of God's covenant." John Barach (pg 15)

"...there is a covenantal relationship among the persons of the Trinity and that it is ultimately in that everlasting covenantal relationship that words like love, covenantal loyalty or faithfulness, and righteousness have their meaning." Ralph Smith (pg 23)

So what do proponents of the federal vision mean by such statements? This book seeks to answer this and other questions by thoroughly presenting the views of several major federal vision proponents and comparing that to traditional covenant theology. The presentation is by topic.

The definition of a covenant
The reworked doctrine of the Trinity
Justification
Election
Assurance, perseverance, and apostasy
Sacraments
Sources of the FV

In later posts I will present some interesting findings concerning the FV that the book brings up.

*Waters, Guy Prentiss. The Federal Vision and Covenant Theology. Phillipsburg, NJ: P&R Publishing Company, 2006. Print.

Preservation for Salvation - Chapter 4, Covenants: God's Way With His People

2012-01-13T12:51:00.000-06:00

O. Palmer Robertson* reminds us that God said "that a struggle between the seeds would develop" (pg 29). I want to mention that Jesus is the Head of the Church, the redeemed from sin, death, and the devil, while people are by nature children of wrath and children of the devil. Robertson notes that the struggle between the two seeds begins immediately after the fall.

The first son of Adam had murder in his heart. He killed his brother in a fit of jealousy (Gen 4:8). He displayed his nature as the seed of the evil one (1 Jn 3:12) (pg 29).

Though Cain killed Abel, who was a redeemed sinner, God preserved "the seed of the woman" by raising up Seth to take Abel's place.

On the other side: the seed of the woman. A product of God's intervening grace, this line leads to Christ. God himself maintained this seed against all odds. Seth, whose name means "set", was set by God in the place of his murdered brother (Gen 4:25). The seed was preserved." (pg 30).

Throughout the generations there is anticipation of the fulfillment of God's promises for His children.

Another Lamech represented the seed of the woman, a product of God's grace among fallen humanity. He had his hard times...But Lamech had hope in the word of God. Straining to eke out an existence, he named his son "Rest" (the meaning of Noah). In his mind this son might be the promised seed-the one to give relief from the curse of burdensome toil to which the world had been condemned (Gen 5:28, 29) (pg 30).

Robertson notes that the covenant made with Noah is interconnected with God's previous covenantal commitments. For instance, God tells Noah to be fruitful and increase in number, just as He told Adam and Eve. God also says that the fear and dread of man will fall on all creation (Gen 9:2), which echoes the original command to subdue the earth. Robertson also notes that the covenant with Noah reveals the "particularity of God's redemptive grace" (pg 32).

Noah did not find favor in the eyes of the Lord (Gen 6:8) because he was a righteous man (Gen 6:9). No, the structure of the book of Genesis speaks against this kind of causal connection between Genesis 6:9 and 6:8. The phrase these are the generations of which begins Genesis 6:9 is a formalized sectional heading that begins each of the ten different portions of the book of Genesis, and it effectively places Genesis 6:9 in a section separate from the assertion of Genesis 6:8. Noah found grace because grace is grace, not because of goodness inherent in Noah. Grace alone singles out this particular man to make him the object of God's favor" (pg 33).

God's covenant with Noah reveals emphasis on "God's dealing with families in the covenant of redemption" (pg 33) as well as emphasis on preservation. God reveals His intention to preserve the "order of this world so that the work of redemption may be accomplished" (pg 34). And "seedtime and harvest, cold and heat, summer and winter, day and night will never cease as long as the earth endures (Gen 8:22). In addition, the covenant reveals the first inklings of human self-governance (Gen 9:4-6). God expresses the universalistic dimension of the Noahic covenant in that the whole of creation benefits from its blessings (Gen 9:10). That is the say that the fallen universe "can expect complete reconstitution in a day that is coming soon", not that all people are going to end up in heaven (pg 36). For instance, Romans 8:19-21 reveals that "inanimate creation as a whole will benefit from the redemption of men and women" (pg 36).

The universal testimony provides the foundation for the worldwide proclamation of the gospel. Because God has commissioned day and night and sun and moon to proclaim the message of his grace everywhere, a foundation has been laid for the universal proclamation of the gospel of Jesus Christ. Everyone everywhere ought to hear... (pg 37).

I especially enjoyed reading about the gracious nature of the Noahic covenant.

Bloated rain clouds forebode destruction and devastation, but arching above the clouds is the colorful rainbow. It is God's bow, his token of mercy in the midst of the just condemnation of a godless humanity. Not surprisingly the rainbow reappears at the end of the Bible. In the book of Revelation a rainbow arches over the throne of God (Rev 4:3). Glittering like an emerald, it reminds of God's grace toward corrupted men and women. From beginning to end grace has endured, sustaining and finally saving sinners.

Believers in Christ may take comfort in the rainbow above the judgment-throne of God. By that symbol they are assured of the never-failing grace of the unchanging covenant-maker. Thousands of years ago he made a covenant with Noah; for eternity he remains faithful to that covenant (pg 37-38).

Other posts in this series

The Covenant: A Bond In Blood - Chapter 1, Covenants: God's Way With His People

Covenantal Blessings - Chapter 2, Covenants: God's Way With His People

Putting Up the Bond-Chapter 3, Covenants: God's Way With His People

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

Putting Up the Bond - Chapter 3, Covenants: God's Way With His People

2012-01-11T10:06:00.003-06:00

God did not immediately inflict the death penalty (in the physical sense) when Adam (and Eve) sinned, instead the "supreme Authority chastened the rebellious for his own good, sent him on his way, and bound himself by a most solemn promise that justice will be maintained even as the undeserved gift of life is bestowed" (pg 23). God, being gracious, made a promise

"I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel" (Gen 3:15, Gen 3:14-19).

O. Palmer Robertson* notes that the enmity is God initiated and that people would have remained united with Satan in his opposition to God otherwise. In addition, the enmity is "depicted as though it were surging from two armed camps". Down through the long corridors of time this struggle between a multiple of each seed will continue. The promise also includes the idea that there are two individuals that will engage in "hand to hand combat" with one another. One representing the hardened host of Satan and the other representing the redeemed host of God (pg 25).

In addition to giving the promise God also issuses the consequences of Adam and Eve's rebellion. The effects of the fall include pain in child bearing, the necessity of doing "excessive labor" in order to "eat life-sustaining bread ", and "in the end humans made of dust shall return to the dust" (pg 25).

"Consider the basic insights into life that are crammed into these brief words. Providing bread, relieving pain, performing labor, bearing children and dealing with the inevitability of death - these are the certain issues that none can escape. All these concerns receive recognition in these brief verses" (pg 25).

These verses (Gen 3:14-19) anticipate the "one single saving hero", Jesus Christ. He is the one who crushes the head of Satan. And as "the Lord promised when he initiated the covenant, the crushing of the appointed Man would substitute for the wounding of the sinner" (pg 26). Throughout history between these "two great archetypical men-between Adam and Christ - the long history of the two seeds unfolds" (pg 26). By nature all people are of the seed of Satan, but

"the grace of God sets up an animosity against Satan within the hearts of men and women. This work of God's Spirit continues today, fulfilling the original design of God's covenant" (pg 27).

The consequences of the fall and promise God made in Gen 3:15 are relevant today,

"Everyone struggles with the problems and pains associated with labor, sickness, birth, death, marriage and community. But on a deeper level the struggle revolves about loyalties to Satan or to God. Ultimately it centers on the life-and-death struggle between Satan and the Christ which climaxed at the cross of Calvary" (pg 27).

Other posts in this series

The Covenant: A Bond in Blood - Chapter 1, Covenants: God's Way With His People

Covenantal Blessings - Chapter 2, Covenants: God's Way With His People
Preservation For Salvation - Chapter 4, Covenants: God's Way With His People

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

Covenantal Blessings - Chapter 2, Covenants: God's Way With His People

2012-01-10T16:44:00.000-06:00

This is a summary of chapter two of O. Palmer Robertson's book, Covenants: God's Way With His People (1987)*.

Robertson reminds us that God made with Adam a covenant of works.

"At creation God bound mankind to himself in a covenant of life and death. He put Adam and Eve to the test. The tree of the knowledge of good and evil played a key role in this testing procedure: obedience meant life and disobedience meant death. In this original bond no provision was made for blessing in the event of their breaking the covenant. Adam needed to understand that, although he was a glorious creature, he was not a sovereign creature" (pg 14).

Robertson also mentions something else about the creation of mankind.

"In addition to this special test, God constructed the world so that this unique image-bearer would have responsibilities consonant with his personal dignity as man. He must marry and multiply; he must subdue the earth; he must lead the world in its consecration of all things to the glory of God. Marriage, labor, and Sabbath-these are the creation ordinances which belong to the fabric of the universe. Like the law of gravity, these ordinances stabilize the world God made" (pg 14).

Concerning the Sabbath, Robertson mentions that God "blessed and sanctified" it. My pastor made a good point concerning the importance of God's blessing of the Sabbath a few Sundays ago. He noted that when God blesses something He does not revoke His blessing. For instance, God blessed Adam and Eve upon creating them and the command that the Lord gave them (Gen 1:28) is still relevant to people today. Robertson makes a similar point,

"This blessing, this sanctifying, was not a word uttered into a vacuum. It did something. It affected the rudiments of the universe on a level that compares to the basic structure of matter. Particularly for the sake of men and women, God blessed and sanctified the Sabbath" (pg 15).

Marriage is the second creation ordinance that Robertson goes into detail about. This ordinance ought to be "heard and heeded":

Get married
Have children
Raise those children in the nurture and admonition of the Lord

Robertson recognizes that there are some to whom God gives the ability to serve Him and others "most usefully and joyfully in a single state" (pg 17). Concerning marriage the woman is called to be a helper to her husband, but this calling could only be realized

"as she realizes her fullest potential as a person equally made after the image of God's glory. Only as her gifts and abilities reach their greatest maturity can she provide the help her husband will need" (pg 17).

The husband is to exercise leadership "in a way that guarantees that she [his wife] reaches her full potential" (pg 18) and he "functions as a lover, lavishing self-sacrificing care on the one to whom he is wed" (pg 18).

The third and final creation ordinance that Robertson goes into detail about is the ordinance of labor. This is in the command to subdue the earth (Gen 1:28). Work is an important part of life.

"Whether programming for a computer, beautifying the lawn or sanding the rust spots off of your old auto, work ought to be done with reverence and regularity" (pg 18).

Finally, the covenant of creation hinges upon man's "readiness to hear and to heed the voice of God simply because it is God's voice" (pg 19). Adam failed to submit to God and forfeited the claim to life for all generations that followed. But Jesus, the Son of God, displayed radical obedience to the will of God.

"Although never disobedient, he learned obedience on the deepest level of intensity" (pg 20).

Other posts in this series

The Covenant: A Bond in Blood - Chapter 1, Covenants: God's Way With His People

Putting Up the Bond - Chapter 3, Covenants: God's Way With His People

Preservation For Salvation - Chapter 4, Covenants: God's Way With His People

*Robertson, O. Palmer. Covenants: God's Way With His People. Suwanee, GA: Great Commission Publications, 1987. Print.

The Covenant: A Bond in Blood - Chapter 1, Covenants: God's Way With His People

2012-01-08T21:05:00.003-06:00

O. Palmer Robertson's Covenants: God's Way With His People* is concise yet very informative concerning God's covenants as revealed in the Bible. I am going to mention a few points made in Chapter One.

In ancient times people cut animals to make a covenant. Concerning God's covenants Robertson reminds us, "Many times over God and people were bound together by the blood of the covenant" (pg 8). Jesus points to the significance of His blood by saying, "This cup is the new covenant in my blood, which is poured out for you" (Lk 22:20).

God has given certain signs with His covenants throughout history.

Rainbow - Sign of the promise to Noah (Gen 9:12-17)
Circumcision - Abrahamic Covenant (Gen 17: 9-14)
Sabbath - Everlasting sign between Himself and Israel (Exo 31:13)
The anointing of David as king (Ps 89:20-29)
Baptism and Lord's Supper - Signs of the new covenant

Robertson makes a good point concerning the value of the signs.

"What's the worth of a sign? Nothing, nothing at all-unless the person giving the sign stands ready to back up its significance...If you want certainty about what will or will not transpire in the world today, consider the signs of God's covenants. They stand as clear indicators of God's commitments to men and women. He has bound himself- and his people are bound to him-in a life-and-death oath by the signs of the covenant" (pg 10).

The sovereign God alone determines the terms of His covenants. Robertson summarizes God's covenants this way,

"A covenant may be defined as a bond in blood sovereignty administered. Life and death are at stake in the divine covenants. God has bound himself to humans and them to himself. Life in your soul, blessing in your family, prosperity in your work and the course of the world-all these matters hinge on the provisions of God's covenants. Your personal peace (in the Hebrew sense of "total blessedness") will derive only from your walking and believing in the ways of his covenants" (pg 11).

Deceived and Receiving Antichrists?

2012-01-04T14:59:00.000-06:00

"For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist." 2 John 7

Christians are commanded to love one another (2 Jn 5) and to practice hospitality (Rom 12:13). However, John exhorts a church, addressed as the "elect lady and her children", to be discerning about who they are receiving into their houses. John says,

"For many deceivers have gone into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist".

Recall that Christ's person and work is central to the gospel,

"Now I [Paul] would remind you brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you - unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Then he appeared also to me."

There is no redemption apart from the finished work of the Son of God, Jesus the Christ. Anyone that opposes this is antichrist. At another instance John says

"Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already".

Christians are to be vigilant about not receiving false teachers into their homes (and churches). Just as Paul says, a "little leaven leavens the whole lump" (Gal 5:9), even a little error (teaching that opposes Christ and His work is no "little" error) can spread and cause many to be deceived. Those who are part of the visible church, yet not believers, can be led away into apostasy.

"Watch yourselves, so that you may not lose what we have worked for, but may win full reward" (1 Jn 8).

John gives more details about how to identify antichrists,

"Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son" (2 Jn 9).

Notice that antichrists are those who went on "ahead" and did not "abide in the teaching of Christ". They heard the truth of the gospel but rejected it. The church is exhorted not to receive these false teachers,

"If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him take part in his wicked works" (2 Jn 10-11).

We are not to do even the slightest thing to affirm and support these teachers. Not even "give him [them] any greeting".

The apostle John is plain in telling Christians not to receive antichrists. However, even today we hear about professing Christians disobeying this command. For instance, the modalist T.D. Jakes was invited to be a part of the Elephant Room, which is supposed to be a conversation amongst Christians. This was first brought to my attention via Fighting for the Faith's program The Evidence that T.D. Jakes is a Modalist (the report begins at the 37 minute mark). This is a dangerous thing to do and Christians must not allow such damnable heresy to be supported at all. Instead we Christians are to uphold the true gospel of Christ.

Presbyterians and Spiritual Gifts

2012-01-02T23:12:00.001-06:00

Yesterday my husband and I joined the small PCA church we have been visiting for a few months. Along with another person joining the church we met with the pastor and elders and recounted our Christian experience and affirmed the five membership vows. I appreciated the opportunity to share our Christian testimonies. I was especially blessed to hear my husband give his, although I heard it before, since it clearly expresses that God is sovereign in salvation. After that the elders were free to ask us any questions. The pastor prepped us beforehand by telling us that one of the elders liked to ask prospective members what gifts they are bringing to the church. The elder asked the question in a slightly different way by asking us what spiritual gifts we are bringing to the church. That threw me off a little since I am not aware of what Presbyterians believe concerning the spiritual gifts. I read the Westminster Confession but do not recall if it says anything about spiritual gifts. I do know what I believe concerning spiritual gifts. I believe that God could very well give someone the gift of tongues if He so chooses today. But I suppose that most Christians, reformed or not, could affirm that. I figured that if I were in a church that did not believe in the spiritual gifts then I would probably be free to use whatever gifts I do have to bless them even if they do not recognize it! I have been through some confusion concerning spiritual gifts and need to pray asking the Lord to help me make use of the gifts He has given me, whatever they are. Early in my Christian life a well respected youth minister who said he had the gift of prophecy thought I did. I still wonder if I do. But one spiritual gift that I do know I have is the gift of discernment. There's no denying that since I probably use that one the most (ironically enough)! So I told the elders that I have always been interested in solid doctrine and identifying false teachings in the church. I told them what my interests are, which could be expressions of some other spiritual gifts I have. My passion for evangelism, missionary work, intercessory prayer, and studying the Bible could be expressions of my spiritual gifts. Bryan pointed out that when I read the Bible I tend to get some insight into what it is saying. I noticed this too and it has been the case since I was a new believer. If I remember correctly I think that this is what the youth minister was referring to. That was during the time that I did not shy away from saying anything in Sunday school, but that's a different story! I still believe it is a spiritual gift but I am trusting that the Lord will clear some things up for me. But I love it when I get some insight into what a passage is saying that I did notice before. I did not think about spiritual gifts much during the last few years, but that question encouraged me to pray about it and seek to use them for the church's benefit in a way that the Lord pleased with. Concerning what Presbyterians believe concerning spiritual gifts, I got the impression that some Presbyterians affirm them in a similar way that I would.

After we answered the question about spiritual gifts the clerk of session asked us whether there were points of disagreement with the Westminster Confession that we are aware of. It was understood that we may not have read the Confession but the question needed to be asked. I replied by saying that I am unsure about the Confession's stance on divorce. The Confession affirms that divorce is permissible in some cases but I read a book that gave a good case against all divorce. So I am unsure what to think on that issue. Although I was a die-hard Baptist I did not disagree with the Confession's position on infant baptism. But I admit that it was very difficult to come to grips with since I was so dedicated to becoming a missionary with the Southern Baptist Convention's mission board. Not saying anything about infant baptism was a sort of letting go of my being a Baptist. But I figure that Baptists would appreciate that this covenant theology believing Christian, that disagrees with them on Jeremiah 31, would quit posing (though unknowingly for the most part) as a Baptist. The pastor replied by saying that this may be talked out over a cup of latte sometime. That would be an interesting discussion, I am sure. Bryan gave his reply to the question about the Westminster Confession and the pastor said that his discussion will be a bit longer, over many lattes!

After that the elders and pastor asked us to take a break by going out of the office while they discussed the meeting. A few minutes later we were asked back in and they welcomed us as new members of the church. One of the elders was assigned to be our undershepherd, which is a new thing to me. Next Sunday we will be making our membership public by reaffirming our vows before the congregation.

Chris Rosebrough on the Federal Vision

2011-12-29T10:40:00.000-06:00

Chris Rosebrough, host of the Fighting for the Faith radio program, received an e-mail from a man who was concerned by the fact that Mark Driscoll recently shared a stage with Doug Wilson, a major federal vision proponent. The discussion is recorded on the October 13, 2011 The She-Wolves of T.D. Jakes' Woman Thou Art Loosed Event episode and begins around the 20 minute mark. The e-mailer was concerned that Wilson has "zero formal theological training" at least to his knowledge, blurs the distinction between law and gospel, and his doctrine of justification was much like the NPP's (new Perspective on Paul) doctrine of corporate justification. In addition, the NPP argues that ever since Luther the forensic concept of justification has been overemphasized in the Protestant world. In response, Rosebrough found a recording on the federal-vision.com website that concerns how the FV teaching purportedly fits with "reformed orthodoxy". It did not take Rosebrough long to identify the major problem with the FV teaching.

On the recording Wilson states, "Norman Shepherd denies the imputation of the active obedience of Christ". Note that Shepherd was one of the main teachers of the Federal Vision. Rosebrough's conclusion? "One of the major teachers, one of the major central teachers of the federal vision doctrine denies that Christ's active obedience is imputed to us...well then we've got a big problem, because that's the beginning of the end right there as far as the doctrine of justification. That just undoes the whole thing. If Christ's active and passive obedience are not imputed to you, only his passive obedience...so this is Doug Wilson...basically saying...we can say that one of the main guys in the group denies that Christ's active obedience is imputed to us, well that leaves you with a big problem, because at that point it creates a scheme that's very similar to the Roman concept of justification, that...God infuses you with grace, gets you going, but it's your active obedience that keeps you in the faith. I don't care how you slice it but that's justification by your works, flat out plain and simple".

Since I have done some research on the Roman concept of justification I agree that the two schemes are very similar. And that should be enough to get any professing Christian to be very wary of the federal vision teaching. So I say like Chris Rosebrough, "If your pastor is teaching that Christ's active obedience is not imputed to you, run! Run! That pastor is not teaching you the truth".

God is the Fountain of Living Waters

2011-12-28T10:48:00.001-06:00

"Has a nation changed its gods, even though they are no gods? But my people have changed their glory for that which does not profit. Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the LORD, for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water." Jeremiah 2:11-13

A pastor recently told about his experience in witnessing people who once came regularly to church who suddenly never showed up again. There were the people who desired to attend another church which the pastor had no problem with. But there were the people who seemed blown about, not knowing what they wanted. That made me wonder if they were seeking satisfaction in anything other than the Lord Himself. They could be those who sat in church week after week, were offered Christ again and again, but who ultimately rejected Him and looked elsewhere. What a sad thing that would be because God is the fountain of living waters. There is nothing else and no one else that can satisfy our empty and weary souls. And it is a great evil to forsake the Lord and seek to substitute Him with something else. The substitutes hold no water. But the Lord delivers on His promises.

"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to me; hear, that your soul may live; and I will make with you and everlasting covenant, my steadfast, sure love for David."

Jesus, the Son of God, says to the woman of Samaria at the well (which applies to everyone),

"Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life" (Jn 4:13-14).

Our gracious God offers to you a relationship with Himself that comes by faith in Jesus. Apart from Christ we are dead in trespasses and sins (Eph 2:1) and are under the wrath of God (Jn 3:36). But those that believe on Christ have His righteousness imputed to them and are justified in the sight of God on account of Christ's righteousness. This is a gift of God through the redemption of Christ "whom God put forward as a propitiation by his blood, to be received by faith" (Rom 3:21-26). Do you trust in Christ alone for salvation? If so you can sing with David

"You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore" (Ps 16:11).

Offering My Two Fish and Five Loaves To God

2011-12-20T17:31:00.000-06:00

After years of trying to gain more skills, education, and experience for ministry I realize that all I really have to offer God are my "two fish and five loaves of bread". My education in civil engineering covers up the fact that I really do not have much to offer otherwise. Or at least that's what I believe sometimes. It seems like my past has a way of haunting me in that I somehow find a way to come across like the person I used to be. I was quiet, shy, unassertive, socially inept, did not know how to communicate well, and lacked many skills that others take for granted. I was not brought up to be a "contributing" member of society. It was not until I was fourteen when I had a real chance of making it out of my dilemma.

I was born to a rather poor family in central Arizona. I was happy until things took a turn for the worse. When I was about six years old my parents began drinking excessively and use drugs. Soon my four siblings and I were starving from our lack of adequate nutrition. The oldest son, our step brother, ended up running away to his other family abandoning the rest of us. We scoured the roach infested house for food and ate anything from years old baby food to dog food. Most of the time we went without. Sometime before the law found out about our miserable state, my mom and her boyfriend (who previously kicked my father out of the house), locked us up in a bedroom. There was no getting out for any reason, not even to use the bathroom or eat. One day my older sister broke out and called the cops. We were free! Or so we thought. The cops dropped us off at our nearest relative's house. They too were "poor". My uncle and his wife just had a baby and were expecting another when we arrived on the scene. But they were barely making it financially. I do not remember how it transpired but my grandfather ended up taking us.

Things began well. But he too became an alcoholic. And we ended up being starved yet again. And since our grandfather wanted to move to Texas, and all he did was construction work, we went from hotel to hotel as we moved. And eventually we were never to go outside for any reason. My siblings used to go outside and search dumpsters for food. I was too afraid of getting sick so I did not go with them. Such was my life until the foster care system discovered us.

I was about eight years old when my siblings and I were placed into a temporary shelter. Life was good! We ate like kings and made friends. I enjoyed playing outside, going on outings, reading books to my youngest brother, participating in community events, and learning new things. But I was way behind in school. I do not even think I completed the second grade but the school placed me in the fourth because of my age. I liked science and history because I was learning new and interesting things that did not depend on my previous education. Math and writing were not among my strong suits to say the least. During the two months I was at the shelter I looked forward to going to a foster home. I hoped that my life would finally get better. It did not.

My five years in foster care were difficult in more ways than one. The foster parents were a bit miserly when it came to feeding us but that was the least of our problems. The foster dad was a passive man that barely spent time with any of us. The foster mom was emotionally abusive. I believe that this is where I received the most "damage". My personality shows it and this is the thing that seems to haunt me the most. She was brutal to me and especially to my younger brother. She would tell everyone how "retarded" and "stupid" I was. I believe that I was born with "above average" intelligence, but never had the opportunity to develop it until then. But she made me believe otherwise. I began to believe that my opinions did not matter so after making any statements I would end it with "just kidding".

In spite of the emotional abuse I made every effort to get myself out of my hopeless state. I received plenty of failing grades in math and writing in the fourth grade, but by the time I finished fifth grade, I caught up with my peers. I received an award for my efforts and looked forward to middle school. Though I did not pass the test to get into the talented and gifted program, I was a good student and others admired me for my artistic talent and long distance running ability. I was happily competing with other students for awards and was very successful. I was chosen to design a T-shirt for our school, received various awards for academics, received several ribbons for running, and even liked it when people were jealous of me. I liked school since it was my only escape from my foster home where I was emotionally abused. I lived off of the applause of people.

Fast forward twelve years after I was adopted. I completed high school having done well in advanced classes and recently graduated with a masters in civil engineering. I made it! Even more importantly God graciously saved me in 2002. He opened my eyes to see my wretchedness and called me to Himself. But "who I was" still rears her ugly head sometimes. When I was preparing for the mission field (God called me to the task shortly after my conversion), while in college, there were always people who believed that I did not have much to offer. I barely had any skills to offer and was not outgoing enough. Many people would take one look at me and immediately come to the conclusion that I was not cut out for the difficult mission field. I was not assertive or confident enough. I was not aggressive enough. The reasons were numerous. And it angers me when I encounter such people. They have no idea how much I went through to say the least. They have no idea that I am a much stronger person than they give me credit for. Not very many people began like I did and make it out with a master's degree in a difficult subject. I believe that I am a tough person and a "fighter". I fought my way out of my predicament ultimately by God's grace. But in the end I really only have five loaves and two fish to offer God. And I suppose that is why people do not give me enough credit. If you take away my masters and bachelors degree I do not seemingly have much to offer. But so far God took what I had and used it to get me where I am today. I did not have many of the opportunities that my peers had growing up that are advantageous for "getting ahead in life" (or ministry!) but I trust that God could even use me. And He did not make me weak either!

God's Steadfast Love - Isaiah 55:3

2011-12-19T19:14:00.000-06:00

"Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David". Isaiah 55:3

I did some studying in Isaiah recently and was taken aback by this passage. It comes after Isaiah 53 which records a well-known prophecy of our Savior Jesus Christ's atonement for sinners and Isaiah 54 which speaks about the eternal covenant of peace which "rests" on Christ and His work. It is my conviction that this eternal covenant of peace is one and the same with the covenant of grace. And we have peace with God through our Lord Jesus Christ. In Isaiah 55 God is calling people to trust in the Savior and receive all the benefits He promises to believers.

"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food. (Isa 55:1-2).

God makes a wonderful promise to those who come to Him, "I will make with you an everlasting covenant, my steadfast, sure love for David". The everlasting covenant is far more wonderful than we can fathom..not only does God promise to love us He promises the "steadfast, sure love for David". So what does this mean? Psalm 89:33-36 sheds light on this.

"I will not violate my covenant or alter the word that went forth from my lips. Once for all I have sworn by my holiness; I will not lie to David. His offspring shall endure forever, his throne as long as the sun before me."

This promise made to king David is fulfilled in Jesus Christ, who came centuries after David lived. Jesus is King of Kings and Lord of Lords. In Isaiah 55:3 God emphasizes that His promise can be trusted. Believers can trust that God loves them with the same steadfast love for David. We rest assured that God will never break His covenant with us.

The Salvation Army and the Sacraments

2011-12-16T15:55:00.002-06:00

C. I. Williamson notes in his commentary on the Westminster Shorter Catechism that the Salvation Army does not observe baptism or the Lord's Supper. That piqued my interest so I did some research on the subject.

The Salvation Army's view on baptism and the Lord's Supper is clearly outlined in their doctrinal statement. Regarding baptism, the Salvation Army emphasizes the necessity of a person to be "baptized into the one body by the Holy Spirit" for salvation. The emphasis is such that the Salvation Army does not practice baptism. However, the Salvation Army seems to have substituted their own sacraments in place of baptism. After stating that "there is one body and one Spirit...one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Eph 4:5-6), the doctrinal statement says

"The swearing-in of a soldier of The Salvation Army beneath the trinitarian sign of the Army's flag acknowledges this truth".

Furthermore, the explanation for this practice of "swearing-in" is similar to what many Baptists would affirm concerning baptism

"It is a public response and witness to a life-changing encounter with Christ which has already taken place, as is the water baptism practiced by some other Christians".

The Salvation Army gives an explanation for their view of baptism

"The Salvation Army acknowledges that there are many worthy ways of publicly witnessing to having been baptized into Christ's body by the Holy Spirit and expressing a desire to be his disciple".

Regarding the Lord's Supper, the Salvation Army affirms that "no particular outward observance is necessary to inward grace". Unlike churches that affirm the regulative principle of worship, the

"Salvation Army believes that unity of the Spirit exists within diversity and rejoices in the freedom of the Spirit in expressions of worship".

In addition, the Salvation Army churches do not observe the Lord's Supper, but allows Salvationists to partake of the Supper in other gatherings if the host church allows them to. Instead of the Lord's Supper, Salvationists are "encouraged to use the love feast and develop creative means of hallowing meals in home and corps with remembrance of the Lord's sacrificial love".

A Salvation Army church in the United Kingdom sheds some more light on why baptism and the Lord's Supper are not observed

"Salvationists see the sacraments as an outward sign of an inward experience, and it is the inward experience that is the most important thing".

The church says that early church was mistaken for assuming that the Lord's Supper was commanded by Christ as essential for all Christians for all time and makes the case by saying

"For example, take the sentence in Luke 22:19 (AV), 'This do in remembrance of me', which is thought by many to command what we know as communion. It could equally well be a suggestion to the Twelve that they should think of Jesus whenever they shared the annual Passover meal or had any meal together (for that is what they were doing), in much the same way as Christians today remember Jesus whenever they say grace before any meal".

Later, the church makes the case that the passage in 1 Corinthians 11, which references the last supper, is directed to the Corinthian church since the common meals "ceased to be occasions of real sharing". The teaching was intended to "steer them away from selfish 'bingeing' and towards real Christian sharing in the spirit of Christ".

The church also mentions that baptism is not practiced and gives more details concerning the swearing-in of recruits. Recruits

"...stand under the Army flag and publicly acknowledge their salvation from sin, state their belief in the Army's doctrines and promise to live by the standards laid out in the 'articles of war'. They then sign a copy of these articles of war and a prayer is said asking for God's help in keeping those promises".

The swearing-in "ceremony" is in the form of a covenant, in that recruits are required to make certain promises to the church and to God prior to becoming a member of the Salvation Army. Adam Couchman, a Salvation Army officer, points out in his blog Set Apart For Christ that the swearing-in ceremony is a sacrament (whether others in the group would confess it or not).

"But here and now as the person stands before [the] congregation, having been catechised (sic) (trained in the faith), accepted by the local elders (Pastoral Care Council or the old Census Board), in the presence of fellow believers and other soldiers, this person is entering into a sacred covenant with God. Again, it's a grace-based covenantal relationship. So, where's the contradiction I referred to earlier?

It's here...Is the grace required for soldiership "freely and readily accessible at all times and in all places." No, it's not. Certainly the grace required for conversion is freely available, but no one can just say by faith alone "I'm a soldier of the Salvation Army", begin wearing uniform and be affirmed as such officially. Soldiers must sign the Soldier's Covenant. They must be affirmed by the Pastoral Care Council, they must go through the ceremony and whilst there is no official requirement for this, more often than not it is an officer who performs the Swearing-In ceremony (which says something about our interpretation of the "priesthood of all believers" ... another day).

Let's be frank here. This ceremony is a sacrament...

We're not non-sacramental, we're actually certainly not anti-sacramental, we're neo-sacramental. It's not that we don't practice the sacraments, it's just that we've discarded what was used before (Eucharist and Baptism) in place of new ceremonies and rituals of our own...

"Whether we like it nor not, this is the position we're in, and it is a contradiction. The reasons we put forward against two ceremonies (Eucharist and Baptism) contradicts the very practices that we continue to use and affirm." (see entire post here)

Couchman cautions Salvationists to consider this and other points in a later post Salvation Army Sacramental Theology - Part 5, and says

Let's be careful about our "sacramental songs" - Whenever this topic comes up in Salvation Army circles inevitably someone says "My life must be Christ's broken bread, my love his outpoured wine." I'm actually a little sick of it. For two reasons; (a) it normally stops the conversation and so stops people from actually "thinking" about what they're saying and (b) what have we done with Christ's words here? He was the one who said "this is my body" and we go and say "actually 'No', Lord, my life is your broken bread, thank you very much." Is there not just a tinge bit of arrogance in those words? I certainly respect General Albert Osborne and his genuine attempt to encourage Salvationists to live a life that demonstrates Christ's love for others, but when we use these lyrics as the crux of our sacramental theology, we have a significant exegetical problem.

Couchman goes on to say

The positive aspect of the Salvation Army's current position is it's (sic) emphasis upon the potentiality of every moment in life being sacramental...The negative aspect is that our position now explicitly states that every moment can be sacramental, except for those two ceremonies. They are banned in Salvation Army worship."

Couchman proposes that the Salvation Army continue to maintain their emphasis on the gospel but not on the "preservation of a position that was adopted for the purpose of the Gospel". He says,

"Wouldn't it be better if, rather than worrying, for example, whether I have water too close to a dedication (which is explicitly stated in the dedication ceremony by the way) and refocused our attention back onto the Gospel? What would that mean in countries that are crying out for the reintroduction of the sacraments for the sake of the Gospel? Would it mean more people actually hearing the gospel message? I think it would..."

This short study on the Salvation Army and the sacraments was an interesting one. Couchman makes some very astute points concerning the nature of swearing-in ceremonies and baby dedications (example here) to which I could not help but note that the sacraments, the Lord's Supper and baptism, are gospel ordinances. They point people to the gospel and strengthen the faith of believers. The Heidelberg Catechism puts it this way

"The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz., that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross" (Question 66).

The Westminster Larger Catechism puts it this way

"A sacrament is a holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without" (Question 162).

Although the sacraments are not necessary for salvation, I believe that the Salvation Army would do well to consider the idea that the sacraments are covenantal in nature, are used of God to strengthen and increase the faith of believers, and are used to focus people on the necessity of faith in Christ for salvation. Although the sacraments have other functions, I mention these in particular ...

Since Couchman, and probably others, have pointed out that their sacraments are covenantal in nature.
The Salvation Army emphasizes that they do not observe the sacraments (Lord's Supper and baptism) because they are unnecessary for salvation, but would do well to consider that the sacraments are "useful" for Christian sanctification.
Though the Salvation Army correctly points out that the sacraments are not necessary for salvation (they are not used as instrumental causes of salvation either), the sacraments are intended to point people to faith in Christ for salvation and are used to focus believers on the gospel as well. God is pleased to use the preaching of the gospel to save people (this is His ordained ordinary means). However, God is pleased to use visual representations to communicate the benefits of salvation to His elect.

Presbyterian Church in America Statistics

2011-12-15T18:00:00.000-06:00

This is my version of the Presbyterian Church in America's statistics found at the Administrative Committee's website. I like statistics so I could not help but put these statistics in graph form.

To begin, the number of professions of faith by adults and children have been going down, but slightly.

Next, the total membership is somewhat stagnant. However, in 2008 there was a noticeable decrease.

Since 2007 the number of infant baptisms has decreased. This could be due to families having fewer children as a result of the downturn in the economy. In 2008, the number of adult baptisms significantly decreased.

In spite of fewer baptisms and professions of faith the number of churches and missions are increasing.

In 2009 there was a noticeable decrease in congregation benevolence giving. Assembly cause giving decreased significantly in 2009. However, presbytery cause giving has been increasing most years.

In 2009 the per capita giving and per capita benevolences giving decreased noticeably.

Sunday school attendance has been going down. There was a sharp decline in 2009.

The number of family units in the PCA significantly decreased in 2008. In 2010 the number of family units began to increase.

These statistics suggest that a major event beginning in 2008, possibly in 2007, resulted in fewer family units, less giving, per capita, fewer members, and even in fewer adult baptisms. The decrease in Sunday school attendance suggests that communicant members have been giving birth to fewer children. The statistics suggest that growth in the PCA is increasingly due to transfer growth rather than increasing conversions.

How Christians Should Not To Treat Muslims

2011-12-13T12:00:00.000-06:00

It never occurred to me that I should be wary of Muslims much less to not be concerned for their welfare, but some people would beg to differ with me. I was informed recently that some Christians in my area are fearful of Muslims and some even seem to despise them. and I suppose that this is the case nationwide, or even worldwide. Last night I stumbled upon this video of Christians attempting to engage a Muslim in all the wrong ways. They were concerned enough to do something but did not go about it in a profitable way to say the least!

Would not we Christians be offended if Muslims did something like this to us when we prayed in public? Here we see Christians waving Jewish flags, even holding a sign concerning 9-11, shouting repeatedly "Jesus! Jesus!", praying over the man loudly, and asking mocking questions like "What kind of God would tell you to kill somebody because you don't believe in their God?" This is no way to earn a hearing for the gospel.

Stay-At-Home Daughters?

2011-12-13T11:46:00.000-06:00

While I perused Vision Forum's books for girls I noticed that there were several books that emphasized the father-daughter relationship. This is part and parcel of the Christian patriarchy movement which Vision Forum promotes. This emphasis on the father-daughter relationship apparently has some people encouraging daughters to stay at home until they get married. I understand that in and of itself staying at home is not necessarily a negative thing. I did so out of necessity. It is the worldview behind the stay-at-home daughter movement where the problem lies. Women are not allowed to be independent at any point in their lives since they must be under the authority of a man at all times. Some fathers announce that they are transferring authority to the groom during their daughter's marriage ceremony (read here). So as weird and creepy as this video is I wonder if there is some truth to it.

Understanding Covenant Theology

2011-12-11T18:18:00.001-06:00

Nathan Pitchford, of Psalm 45 Publications, wrote Dispensationalism and Covenant Theology (2010). Covenant theology is difficult to understand for many Christians, so Pitchford's summary of may prove helpful.

So in the end, although the Bible is a richly diverse book, its basic message is surprisingly simple: God decided to display his glorious nature by creating mankind, who would reign over the world in display of the divine image, and enjoy covenantal fellowship with God, in the manner of the inter-Triune fellowship of love. When man failed in this first covenant relationship [covenant of works], God graciously promised to send a Redeemer [covenant of grace], who would undertake the covenant obligations in man's behalf, and win for mankind (all whom the Father had chosen to give him) the blessings that the first covenant held forth on a condition. The rest of the Bible is all about how God enters human history to choose out a people and accomplish this intention-all to his glory alone. The blessed end and eternal triumph of this design finally reaches its ultimate fruition when the great effects of Christ's great redemption change the earth to a place of eternal fruitfulness, inhabited by an eternally-saved people, fellowshipping in joy with God in their midst. The Bible begins with man losing the joy of fellowship with God. It ends, most appropriately, like this:

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcomes shall inherit all things; and I will be his God, and he shall be my son (Revelation 21:1-7).

How does all this come about? Well, my friend, the story rides upon the establishment and ultimate fulfillment of several divine covenants. Upon these covenants, all redemptive history hangs.

"I Will Trust in the Lord"

2011-12-11T11:00:00.000-06:00

One of the challenges of following Christ is trusting in His guidance. God often does things that do not make sense. There are even times when the Lord leads someone to do something that seems contrary to what they think is the best course of action. When that happens it is profitable to remind yourself that the Lord is primarily concerned with your sanctification. He desires that you to trust Him no matter what. I was reflecting on some of the things that the Lord did when I was a new believer and realized that those instances were all lessons on trusting Him. But when I was a new believer I was preoccupied with the idea that God was going to "do something great" with me. God condescended to me many times in those "early days" to teach me to strengthen my trust in Him, but I missed that and thought I was somebody special. Fast forward about nine years and I am just one of the many college graduates in the United States that cannot find a job in the sour economy. I cannot even get a job where I say, "Do you want fries with that?"

The first time that the Lord condescended to me in a rather unusual way was shortly after my conversion. He had already been convicting me that my desire to become a veterinarian was not His will for me. It was such a strong conviction that I could not ignore it. Finally, God began to call me to the specific ministry He had for me through dreams, of which, the last got my attention. In the dream, seeking the Lord's direction I opened my Bible and highlighted with light were the words, "Preach the Lord to everyone". I did not recognize the 'verse' even though I regularly read the Bible. Startled, I flipped again as if the message was not for me. Again the message was, "Preach the Lord to everyone". Soon, I was flipping repeatedly only to read, "Preach the Lord to everyone". Knowing that the Lord could read my thoughts, I thought, "But I am a girl!" One of the first things I learned as a Christian was that women were limited in ministry options. Preaching was one of those things that only men do. I could not help but point this out to God. However, the message did not change.

After that, I experienced one of the three times in my entire Christian life so far that spiritual warfare was particularly strong. It was as if the powers of darkness were throwing many fiery darts in my direction in order to get me to doubt the call. By the time school started that fall I almost forgot about the call.

When school started, I was overwhelmed by my studies to the point that I no longer had time to study the Bible. Frustrated that I could not nurture my relationship with God by reading the Bible, I set aside my homework and began reading the Bible. My mom was angry with me for setting aside my school work and an argument ensued. Then I went to bed in tears and asked the Lord, "What am I to do?" The Lord graciously condescended to me again through giving me another dream. Along with four or five other missionaries, I was going across the Rio Grande River into Mexico. We were going across a "ferry" and in front of me was a woman. Her head was lowered and her hands were clasped together and she was hunched over as if she wanted to disappear. I could still see the expression on her face; one of pure misery. Looking into her eyes, though lowered, only intensified my sorrow in beholding her. There she was without Christ, living in misery, not having hope, empty, spiritually dead, wishing she vanished from this planet to escape the pain. The color of her dress was a dark brown, her shawl a beige color which reflected the lifelessness of the wearer. God was calling me to be a missionary.

After that I strove to do all I could to become a missionary. But God was beginning to teach me that His way of doing things may make no sense but that I am to trust Him anyway. The Lord graciously gave me another dream. I had a dream about going to Mexico when disaster struck. All the preparatory details were taken care of and I went on the bus thinking that nothing could go wrong. I was going across a large bridge over the Rio Grande and I saw Mexican soil for the first time. My eyes were glued to the other side in anticipation. Then out of nowhere, the bridge began to wobble and all the drivers began to turn around and speed off the bridge. With each passing second the bridge waved forcefully. The bus was so large that the driver struggled to go in reverse off the ramp. In the nick of time we made it off. Shocked from the unexpected turn of events I hurried off the bus. Once the initial shock wore off I sang the words repeatedly, "I will trust in the Lord".

I woke up at a loss for what God was trying to say to me. I had no plans for going to Mexico anytime soon. It was just another day at school until I went to my final class, Spanish. My Spanish teacher proceeded to tell us about a trip to Mexico during spring break and I nearly fell out of my chair. It was either going on a mission trip to San Antonio with my church and attending a retreat at my mom's Catholic Church or going to Mexico. Ignorantly, I thought it might be God's will for me to go to Mexico. After all, I was called to be a missionary to Mexico.

That night, I had a dream that God, in the form of a strong chaotic wind, saying twice, "Don't go". I disobeyed by proceeding to go to Mexico but later repented and turned back. Later in the dream I joined up with some people and ended up having a good time with them.

I went to San Antonio and served a seminary by doing something as simple as painting their dorms. I met a few students that were originally from Mexico who shared with me and others about the spiritual destitution of Mexico. While at the Catholic retreat (of all places) the Lord was beginning to work in me to give me the courage to speak up for Him. I was a shy person so that was a big deal at the time. So I went to my Baptist church on Sunday prepared for something else the Lord had me to do. Before I could even step inside my Sunday school class, a friend came up to me and told me that she did not want to tell about the trip to San Antonio in front of the entire church. She obviously was scared to death that someone would expect her to do such a thing. Initially, I was puzzled that she would even think that I would do it in her place. But God was prompting me to do it. I never felt so confident in my life so I accepted it. The Holy Spirit's conviction was unmistakable. My friend was not expecting that so I said, "God will put the words in my mouth". The Lord did not fail me when I proceeded to tell the church about what happened in San Antonio.

The Lord graciously gave me a few dreams to guide me in what work He had me to do but He was doing something else that I failed to notice, teaching me to trust Him. Looking back at those instances I could see it so clearly. I cannot do anything without Him. Yet I spent the next six years running around like a chicken with my head cut off doing what I thought was wise in order to prepare for the mission field. I effectively made an idol out of serving with the Southern Baptist Convention's International Mission Board. My life revolved around meeting its missionary candidate requirements. Oh how I regret not trusting Him enough! And I regret not using those instances when He spoke to me in an uncommon way to delight in Him more rather than think that all He wanted from me were the things He did with me. Those were the years of my spiritual pit experience. But that ended when the Lord graciously pulled me out of the pit!

Fast forward a few years and I am just one of the many college graduates that does not even have a job. I am not even a missionary. I only went on a few short term mission trips to Mexico, and even one to Liberia I never even gained some of the skills that the IMB wants of its missionary candidates, such as being able to teach a class of some sort. It was not for lack of trying either. I do not have much leadership experience either. For the most part I did not even fit in at the churches I attended. People even gossiped about me and called me names. A minister, upon meeting me for the first time said, "God damned Indians" under his breath (pardon that). A pastor of a Hispanic congregation told me that I will never learn Spanish and discouraged me in other ways. There is not even a chance in the world that I could ever be a Southern Baptist missionary. It seems that my self Bible study got the best of me since I ended up finding out that my way of reading the Bible was not consisent with being a Baptist. It turned out that I believed in several tenets of covenant theology. It was hard for me to realize that covenant theology, in the traditional sense, is not consistent with being a Baptist. I did not even agree with New Covenant Theology's view of Jeremiah 31! But I am trusting that even those things are part of His plan to refine me like gold and draw me closer to Himself.

It is humbling to realize that those instances when God gave me such convicting dreams is not normative in the Christian life. But the Lord saw it fit to teach me to trust in Him, His providence, His wisdom, His ability to use even me (for I am mere dust), and His desire that I would delight only in knowing and loving Him through them. I regret not learning that lesson sooner but our Lord is gracious to continue the good work He began in me (Phil 1:6).

Songs That Made an Impact

2011-12-10T12:00:00.000-06:00

While listening to songs both old and new I began thinking about favorite songs that reflected where I was in my walk with Christ. The Lord saved me in 2002 and I wanted nothing more than to love and glorify Him. Even more, I desired to know Him more...

2002: In the Secret

2003: I Wanna Be Moved by Ginny Owens, Song of Love

2004: Be Thou My Vision, Awesome God, Come Together by Third Day

2005: Voice of Truth, In Christ by Big Daddy Weave, Living For Jesus, Nothing at All.

2006: Who You Are by Caedmon's Call, In Christ Alone, Only Hope

2007: Preach the Word, Hallelujah to the Lamb, Love Is Still a Worthy Cause

2008: If It Takes a Valley, By Your Grace and For Your Glory, We Will Be Changed by the Perrys

2009: O Love That Will Not Let Me Go

2010: It's Gotta Be God by Brian, Free & Assurance

2011: Doxology, The One Thing I Know

As a new believer I wanted to know the Lord more and was eager to serve Him. As a young and idealistic believer I longed to experience the Church "come together" in service and adoration of the Lord. By 2005, I had sunk into a spiritual pit and was discouraged by my expectations being dashed. I had to constantly encourage myself by listening to the Voice of Truth. When I got upset due to people being unwelcoming at church, gossiping about me, or calling me names I listened to Nothing at All by Third Day. I was determined to live for Jesus in spite of how frustrating it was sometimes, which Living For Jesus reflects. 2006 was the most difficult year of my Christian life. My close brother had committed suicide and I was devastated by it. Who You Are, In Christ Alone, and Only Hope are meaningful to me since they blessed both me and my brother. We both heard Who You Are when we were new believers but my brother made a comment about liking this one in particular. He also mentioned to me how much he liked listening to In Christ Alone during Sunday school once. In 2007, God blessed me with my best friend while I was still grieving. Without my brother and not experiencing fellowship at church, I was extremely lonely. My friend introduced me to southern gospel music and to the song Preach the Word by Gold City. I was called to the mission field shortly after my conversion in 2002 and in 2007 I was preparing to serve as a missionary by going on a mission trip to Mexico to do evangelism. I also loved the song Hallelujah to the Lamb, which was my favorite song sung at a church I went to, which expresses my desire to share the gospel. Love is Still a Worthy Cause was encouraging to me since I felt like a "defeated Christian" and longed to serve God aright. 2008 was the year that God pulled me out of my spiritual pit. It all began when I no longer could put up with a lack of fellowship at church. So I began to study the different denominations and think about what I believed the Bible says. I ultimately came to an understanding of law and gospel and later affirmed the doctrines of grace. I joyfully anticipated God sanctifying me more and rested in His sovereignty. O Love That Will Not Let Me Go was sung often at my new church as well as at Reformed University Fellowship. It's Gotta Be God is a good summary of what God has been doing in my life. It also makes the great point that we mature spiritually as we trust in Christ. Though simple, there is comfort in singing the Doxology. God is most worthy of praise and adoration and I love to sing it thinking about all He has done for me in Christ. I also redisovered an old song I liked as a new believer, The One Thing I Know by Sara Groves. It expresses the fact that God is faithful to complete the "good work" He began in me. He will not let me go and promises to always be my God and I His daughter. What songs has God used for your encouragement over the years?

Difficult Questions to Ask the PCA Pastor

2011-12-09T12:00:00.000-06:00

It was time that I think hard about some questions to ask the pastor of a PCA church my husband and I are interested in joining. The pastor has made it known that he welcomes questions. So I must take advantage of this rare opportunity, since not only do I like to ask questions, but should know what I am getting myself into if I want to join a PCA congregation. So I took a stab at doing just that:

How does the PCA view missionary work?

How does this particular congregation view missionary work?

What are the requirements for serving as missionaries with this particular church?

Does the PCA allow for missionaries being sent by individual churches or do all have to go through the PCA's mission board?

Does this particular church allow credobaptist believers to join?

Can credobaptists serve in the church, even if they do not seek to be deacons or elders?

Are missionaries considered to be deacons in this church?

Are all believers that join expected to be "strict Sabbatarians"?

What is the church's view on cooperating with Christians from other denominations to serve our neighbor?

What is the church's view on cooperating with Christians from other denominations to witness to the lost?

What is the the PCA's view of the "true church"?
If we have children, will we be expected to baptize them?
What is this congregation's view of women serving in the church? The PCA's view?
What are "unnecessary private visits on the Lord's Day" (Book of Church Order 63-5)?
What are the limits, if any, of "individuals and congregations in laboring through other agencies in fulfilling the Great Commission" (BCO14-1)?
Sessions (elders) can ask members about their daily lives (BCO 12-5)?
Do PCA congregations discipline married couples for deciding to never have children? This one is just for fun, but I do not think I would ask it anyway! If I never am able to use my civil engineering degree to pay off a lot of debt we may not be able to ever financially afford children.

After much thought that is my list of questions to ask concerning membership in a PCA congregation. What do you think? I probably did not think of some things even though I thought long and hard about it!

Thomas Watson on Keeping the Sabbath

2011-12-09T09:39:00.000-06:00

It is no secret that Sabbath keeping is a controversial issue that Christians get up in arms about whether they affirm it or not. For the longest time I believed that Sabbath keeping was abolished in the New Testament. That was the only thing I heard taught concerning Sabbath keeping when I was a church member in the Southern Baptist Convention. However, there are also those in the SBC that affirm the Sabbath. In various denominations there are those that say that the Sabbath was abolished, those that affirm Sabbath keeping, and even those that are called "strict Sabbatarians". Whether or not we agree with Sabbath keeping, Thomas Watson gives us something to consider in his book The Ten Commandments

"This commandment [fourth commandment] was engraven in stone by God's own finger, and it will be our comfort to have it engraven in our hearts".

"On the blessed Sabbath, God intends to have sweet communion with you; he seems to say to you, as Christ to Zacchaeus, 'Make haste and come down, for this day I must abide at thy house'". Luke 19:5.

"This is the day wherein Christ carries the soul into the house of wine, and displays the banner of love over it, now the dew of the Spirit falls on the soul, whereby it is revived and comforted".

"When the sunshine of Christ's electing love is once risen upon the soul, it never finally sets. Death may take away our life from us, but not Christ's love. Behold here a rare subject for meditation on a Sabbath morning. The meditation of Christ's wonderful love in redeeming us would work in us a Sabbath - frame of heart".

"The very heathen, by the light of nature, set apart a whole day in honour of false gods; and Scaevola, a high priest of theirs, affirms that the willful transgression of that day could have no expiation or pardon. If anyone robs any part of the Christian Sabbath for servile work or recreation, Scaevola, the high priest of the heathenish gods, shall rise up in judgment to condemn him".

"We are to count the Sabbath honourable, because God has honoured it. All the persons in the Trinity have honoured it. God the Father blessed it, God the Son rose upon it, God the Holy Ghost descended on it".

"Again, a conscientious keeping of the Sabbath seasons the heart for God's service all the week after. Christian the more holy thou art on a Sabbath, the more holy thou wilt be on the week following".

If you do not affirm Sabbath keeping consider the possibility that God may in fact desire you to. Perhaps He will make this day a great blessing in your life far above and beyond what it is currently. It is my conviction that He would. If you affirm Sabbath keeping consider being more careful to focus on delighting in God through hearing His word, prayer, and serving Him. This would be profitable for those of you who do not affirm the Sabbath for even you attend church (or I hope that you do). We may not agree with everything Watson says. For instance, I believe that some "recreation" could foster focusing on the Lord and worship even. I enjoyed taking walks with my husband in the park after church on Sundays. With the beauty of the trees and flowers with the light shining through them I could not help but think of my Lord and praise Him for His goodness to us. On the other hand, I have found the last quote to be true in my life. While I was busy going to school, working on my thesis, and working, it was hard to devote the entire Sunday to attending church, prayer, Bible reading, and other such activities. But it made me more diligent during the week to pray and read the Bible even while I was very busy. So whether you affirm Sabbath keeping or not I believe that you will be blessed if you decide to set aside this Sabbath for rest for both body and soul through attending church, Bible reading, prayer, and even blessing others if they are in need of a blessing.

PCA Membership Vow #5 - What Did I Say When I Joined the Church?

2011-12-08T15:13:00.001-06:00

"Do you submit yourselves to the government and discipline of the Church, and promise to further its purity and peace?"

This final vow that prospective PCA church members make is unique to Presbyterian churches. For example, it is my understanding that other reformed churches, such as United Reformed Churches in North America, do not have a Presbyterian form of church government. According to the URCNA Church Order (4th Edition) their form of church government is "presbyterial"

"The Lord gave no permanent universal, national or regional offices to His church. The office of elder (presbyter/ episkopos) is clearly local in authority and function; thus, Reformed church government is presbyterial, since the church is governed by elders, not by broader assemblies" (emphasis mine).

Presbyterian churches, on the other hand, have three levels of government: the session (elders), Presbyteries, and the General Assembly. Glen McClung goes into detail about this final vow in his book What Did I Say When I Joined the Church? McClung notes that leaders (elders) are elected by the people, but are not "bound by the will of the people". Since Jesus Christ is the head of the church leaders are obligated to "see that the body obeys its Head regardless of what the body may want to do". McClung also makes the astute point that authority is given to the office, not the individual. This means that those in a ruling position have no authority at all except as

He exercises authority JOINTLY with others who are also called and ordained to govern...
And, as they together seek to do the will of the Head of the body rather than the will of the body itself

McClung makes the case for the Presbyterian form of church government by appealing to both Old and New Testament passages. He points out that each Old Testament congregation had its elders and over them were the Sanhedrin...chief priests and elders in Jerusalem. We also see in the book of Acts that something of the same system was being carried over in to the New Testament Church. In Acts 14:23 we read about ordained elders in every church. In Acts 15:4-6 we read about Paul and others going to Jerusalem to examine the issue of whether or not to circumcise Gentile Christians. The passage mentions that the "apostles and the elders were gathered together to consider this matter" (Acts 15:6).

In Presbyterian churches there are two types of elders, the teaching elders and the ruling elders, and that these are distinct from deacons. Elders have various responsibilities including spiritual oversight and administering church discipline. Elders admonish believers (Phil 4) and even excommunicate people at times (1 Cor 5:1-7, 1 Cor 5:13, 1 Cor 4:18-21, II Cor 13:1-3, II Cor 13:9-10). As serious as excommunication is it is to be done "unto edification" and "not unto destruction".

Finally, all believers (whether elder or not) are to further the Church's purity and peace. McClung points out several passages that command believers to seek the purity of the Church (1 Pet 1:15-16, 1 Tim 5:22, II Pet 2:1-3, II Cor 6:14-17, Rom 6:14-17). All believers are to further peace in the Church by resisting temptation to sow discord, allowing a root of bitterness to take root in the Church, by putting off malice, anger, wrath, strife, jealousy, and hatred, and by putting on love (Col 3:12-15). We are all called to "crucify the flesh with its affections and lusts" and are to walk in the Spirit and keep "the unity of the Spirit in the bond of peace". McClung notes that "the bond of peace is the love of Jesus dwelling in us". We are to take comfort in knowing that the source of purity and peace is Jesus Christ Himself. In addition, McClung warns us that "the day that He [Jesus] ceases to govern His Church, it will lose both its purity and its peace...and with it will lose the effectiveness of its witness to the world".

Other posts in this series
PCA Membership Vows Introduction
Vow #1
Vow #2
Vow #3
Vow #4

PCA Membership Vow #4 - What Did I Say When I Joined the Church?

2011-12-07T13:30:00.001-06:00

"Do you promise to support the Church in its worship and work to the best of your ability?"

This is the fourth of five membership vows that prospective members make when joining a PCA congregation. Glen McClung goes into detail on this and the other four membership vows in the book What Did I Say When I Joined the Church?

First, Christians are called to be servants of the Lord. Jesus set us free from sin so that we might serve Him. It is both a duty and a privilege to serve our loving God. I want to note that McClung says that the Church is Jesus' Church and thus God's purpose for the Church is therefore to be the Christian's purpose. That is why Christians promise to serve God in His Church by supporting and participating in its worship and work to the best of our ability when joining a PCA congregation.

McClung points out that Christians often associate "support" with giving money to the church and that some do so in order to escape from the things that "really support the church", such as using our talents, abilities, and time. McClung also makes the case for why Christians are to participate in the church's worship and work by citing 1 Corinthians 12:26

"If one member suffers, all suffer together; if one member is honored, all rejoice together".

Glen asks "What kind of church would my church be, if everybody in it were just like me?"

In my attendance
In my giving
In my witness
In my prayer life
In my study of the word of God
In my obedience to the word of God

"Frightening?"

We also vow to participate in the church's worship. McClung points out that the world judges our love for the Lord on the basis of our love for His Church. He reminds us that Jesus loved the Church and gave Himself for it. McClung says that Jesus lives in it, promises to be present every time it meets, and that we should want to be there because He's going to be there if for no other reason. What about not participating in the church's worship? Christians will "die" since we need fellowship. After all, we need other members of the body and they need us. And we all need Him who is the head of the Church. And we are to participate in the work of the Church together which is primarily the Great Commission.

We are to serve to the best of our ability remembering "For as in one body we have many members, and the members do not all have the same function" (Rom 12:4). We all have different gifts that are to be used for the common good (1 Cor 12:12-14, Rom 12:6). McClung points out that what "God has equipped us to do, He expects us to do...He expects me to fulfill my particular function in the Body of Christ according to my ability". As we serve we must remember that the ability is not ours, but His. God is the one who will make it fruitful, for "it is God who works in you, both to will and to work his good pleasure" (Phil 2:13). Sometimes we think that we do not have much to offer Him so McClung encourages us with:

"Perhaps what I have doesn't seem like much...but when whatever I have is given over to Him...it can become the source of miracles".

Other posts in this series
PCA Membership Vows Introduction
Vow #1
Vow #2
Vow #3

PCA Membership Vow #3 - What Did I Say When I Joined the Church?

2011-12-06T18:00:00.000-06:00

"Do you now resolve and promise, in humble reliance upon the grace of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?"

This is the third of five vows that prospective members make before the congregation as part of church membership. As Christians we are called to live in a manner befitting of our profession. We are called to be like Jesus (Rom 8:29). Thus, we are to be holy (1 Pet 2:9), harmless (Phil 2:12-16), undefiled (1 Pet 1:18, 1 Pet 1:23, 1 Cor 15:51-54, etc), and be separate from sinners (II Cor 6:14-18). Glen McClung explains in his book What Did I Say When I Joined the Church? that this could be costly:

We could lose our popularity (Matt 10:22, Jn 15:18)

We could lose our friends and even family (Matt 10:37-39, Lk 14:25-33)

It will cost us our lives because the cross means death to self and to our self will. It can mean losing our lives in a physical sense too. It is worth it because of all that Christ did and promises to do for us. As Christians we are free to serve and glorify God...to have obedience rooted in love. This vow is a promise that we will live for Jesus. But there's a catch- We cannot live for Jesus! We are sinners and are unable in and of ourselves to obey God. The only source of the life God wants us to live is God himself. Thus we are called to be willing to die (be living sacrifices), ask Jesus to fill the vacancy, and yield control to him (humanly speaking). Jesus will produce that which only He can produce, the fruits of the Spirit. This is why we promise to endeavor to live as becomes the followers of Christ in "humble reliance upon the grace of the Holy Spirit". McClung puts it this way

"It is a promise made in faith that God will produce the results as I surrender and yield myself to Him".

Other posts in this series

PCA Membership Vows Introduction
PCA Membership Vow #1
PCA Membership Vow #2

Becoming Godly Men and Women Out of Thankfulness to Christ

2011-12-05T16:57:00.001-06:00

I recently searched Vision Forum's website for resources recommended for girls and was a bit disappointed to say the least. So I wrote about it in my post, Commentary on Vision Forum's Books For Girls*. The resources were heavy on the law, which are those things that God requires of His people, and light on doctrine and the gospel, those things that God has done for His people in Christ. In particular, the books seemed heavy on topics that concern the third use of the law, or the "normative use". Subjects such as becoming a godly woman and/or daughter and building good character relate to the third use of the law. The third use of the law is for "those who trust in Christ and have been saved through faith apart from works" (explained here). Those who are in Christ are to obey Him out of thankfulness. This includes seeking to become godly women (and men) for His glory. The Westminster Larger Catechism expresses this in Question 97, "What special use is there of the moral law to the regenerate?"

"Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them: How much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience".

The moral law is summed up in the ten commandments and believers are to seek to obey them out of thankfulness to the Lord. The Heidelberg Catechism puts it this way

Question 86 "Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works? Answer. Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our gratitude to God for his blessings, and that he may be praised by us; also, that every one may be assured in himself of his faith, by the fruits thereof; and that, by our godly conversation others may be gained to Christ".

Notice that the duty of the Christian to obey the Lord in all things is to be done in light of what Christ has done for them. If we are honest with ourselves we would admit that we do not measure up to God's law. Even when it comes to becoming godly men and women, the "best of us" fall short. Even Michelle Duggar who recently received the "Mother of the Year Award" at Vision Forum sponsored Baby Conference fails to obey God's moral law. If we break one commandment we are considered law-breakers. I say all this to make the point that even on our best days we are dependent on Christ. Jesus not only took the penalty for our sins, He fulfilled the entire law of God for us. And believers are clothed with His righteousness...His righteousness has been imputed to them. We are pleasing to God on account of Christ. We even pray to God in Jesus' name, because we trust that we can come to God on account of what Christ did for us. And Jesus is currently interceding for us! We are called to serve Him out of our thankfulness for everything He has done, is doing, and will do for us.

I wonder if the books recommended by Vision Forum teach the gospel along with the law. I hope and pray that they do or else the books would be teaching mere morality, promote works righteousness, encourage self-righteousness, or even cause people to despair over their own inability to live up to the standard of the law. May all Christians joyfully serve the Lord out of thankfulness and faith.

*This post has been linked to on the blog Rethinking Vision Forum (here) so I feel it necessary to give more detail as to why I wrote it.

PCA Membership Vow #2 - What Did I Say When I Joined the Church?

2011-12-05T11:03:00.001-06:00

"Do you believe in the Lord Jesus Christ as the Son of God, and Saviour of Sinners, and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?"

This is the second vow prospective members make before the congregation in the Presbyterian Church in America (PCA). Glen McClung explains the five membership vows in his book, What Did I Say When I Joined the Church?

First, in spite of what people have been saying about Jesus for centuries (that He is a mere teacher or prophet, He is an angel, etc), the truth is that Jesus is both Son of Man and Son of God. Jesus' life reveals His humanity and His divinity. In addition, the Scriptures reveal Jesus' humanity and divinity. Bible prophecy reveals it (Isa 9:6, Isa 7:14, Jer 23:6, Dan 7:13, Mic 5:2, Zech 12:10, Mal 3:1). The gospel of John reveals it (Jn 17:1-5, Jn 1:1-3). God the Father Himself confirmed it during Jesus' baptism and transfiguration. Jesus Himself affirms it (John 14:8-11). The rest of the New Testament affirms it (Heb 1, Col 1:15-19, etc).

Second, McClung goes into detail about what Jesus did. Jesus came to save sinners from their predicament. This salvation involves a number of things

Redemption - Jesus paid a ransom for sinners' release from the hand of the enemy and the law of sin and death. Those who trust in Him are set free in order to serve Him.
Reconciliation - People are sinful by nature and separated from God, but Jesus made atonement for sins in order to reconcile sinners to God. Jesus came to make peace.
Substitution - God's justice demands payment for sin and the wages of sin is death and the soul that sins shall die. Everyone deserves death. But, "God's love tempered His justice so that in order to save us from the penalty, God provided a substitute". The Substitute was foreshadowed in the Old Testament and culminated in the gift of Jesus Christ.
Satisfaction - God's holiness demanded a perfect sacrifice. Jesus lived a perfect life for us. "If His death was for us...His life was for us too!" When we invite Jesus to live in us as Savior and Lord, we are made acceptable in Him (Eph 1:6), we are justified "in Him", and all that we need to stand before God is supplied in Him (we are clothed with Jesus' righteousness and we have the benefits of Christ's life and death).
Cleansing - Jesus came to cleanse us from all sin.
Covering - God saw our nakedness and shame and provided a covering: "The covering is the righteousness of His Son, revealed in His separation from the world and His obedience unto death, "even the death on the cross"'. An important aspect to emphasize is that this requires the shedding of blood.

Third, we are to rest upon Jesus alone for salvation as He is offered in the gospel. (Rom 6:23) There is no trusting in our own righteousness or in the standing of someone else. The good news is that there is deliverance from the penalty, power, and presence of sin. The gospel is that Jesus was crucified, has risen from the dead, and is coming again (1 Cor 15:1-4, 1 Cor 15:23). Salvation is a gift that is offered to sinners...and must be accepted.

Previous posts in this series
PCA Membership Vows Introduction
PCA Membership Vow #1 - What Did I Say When I Joined the Church?

PCA Membership Vow #1 - What Did I Say When I Joined the Church?

2011-12-03T16:52:00.001-06:00

"Do you acknowledge yourself (yourselves) to be (a) sinners in the sight of God, justly deserving His displeasure, and without hope save in His sovereign mercy?"

This is the first vow that prospective members make before the congregation in the Presbyterian Church in America (PCA). Glen McClung goes into detail concerning this and the other four vows in his book, What Did I Say When I Joined the Church? I will mention a few of McClung's points in this post.

First, McClung mentions the fact that these are vows made before God (as well as the congregation). Thus, Christians are to take these vows seriously since God takes vows seriously.

Concerning human nature, Christians recognize the fact that they are sinners. We sin by "commission", doing things that God forbids, and by "omission", not doing things that God wants us to do. Not only do we sin, we are sinners by nature. The consequences of sin are broken fellowship with God, spiritual death, physical death, among other consequences. God is holy and just. However, God is also a God of love. So God made a way to satisfy His holiness, justice, and love, all at once. God the Son entered the world in human flesh. Jesus never sinned (since He is God). He died for our sins by taking our place so that "we who deserve death might have life". Glen also mentions that God shows sinners "sovereign mercy" and quotes II Thessalonians 2:12-14 and John 6:44. Christians are to consider the doctrines of election and predestination.

In conclusion, God in his sovereignty declares that people must respond to the gospel by acknowledging that they are lost, repent, and "taking it to the cross and leaving it there".

PCA Membership Vows Introduction

2011-12-02T10:24:00.001-06:00

There are five vows that people seeking communicant membership in the PCA church make before the congregation.

Do you acknowledge yourself (yourselves) to be (a) sinners in the sight of God, justly deserving His displeasure, and without hope save in His sovereign mercy?

Do you believe in the Lord Jesus Christ as the Son of God, and Savior of Sinners, and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?

Do you now resolve and promise, in humble reliance upon the grace of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?

Do you promise to support the Church in its worship and work to the best of your ability?

Do you submit yourselves to the government and discipline of the Church, and promise to further its purity and peace?

Prior to making the vows those seeking membership go through a membership class and are interviewed by the elders. During the interview, those seeking membership share their Christian experience and understanding of the faith. I appreciate that the church is diligent in ensuring that those seeking membership know what they are getting themselves into. The vows are serious and it is fitting that the one making them is aware of that*. I also appreciate the diligence taking in making sure that those seeking communicant membership are true Christians (although God only knows all those who are His). In future posts I will summarize the book I am going through with the PCA church I am seeking membership in being used to inform me about the vows, What Did I Say When I Joined the Church?

* I want to add that just a few years ago I would not even think about joining a church with elders and/or membership covenants. I had this picture in mind of elders waving around the membership covenant if I dared to bail on the church if false doctrine was being preached. But my previous church taught me that elders are essential in the church and many do not wish to be domineering and teach false doctrine! However, if will still bail if false doctrine was being taught :). And I believe that in the PCA members can make formal complaints if false doctrine was being taught.

Thomas Watson on Idolatry and Trials

2011-12-01T11:02:00.001-06:00

I am enjoying Thomas Watson's The Ten Commandments. Watson presents law and gospel well and one could tell that he truly loved the Lord. He has a way with words so you will enjoy these quotes concerning the sin of idolatry and trials.

"Search through the whole book of God, and you shall find no sin he has followed with more plagues than idolatry".

"The Papists say they worship God by the image; which is a great absurdity, for if it be absurd to fall down to the picture of a king when the king himself is present, much more to bow down to the image of God when God himself is present".

"God's people have no writ of ease granted them, no charter of exemption from trouble in this life".

"To love God in heaven, is no trouble, but to love him when he chastises us, discovers sincerity".

"Affliction is God's flail to thresh off our husks; it is a means God uses to purge out sloth, luxury, and love of the world."

"The holiness of the saints will not excuse them from sufferings. Christ was the holy one of God, yet he was in the iron furnace. His spouse is a lily among thorns. Cant 2:2. Though his sheep have the ear-mark of election upon them, yet they may have their wool fleeced off."

"We are apt to judge and censure those who are in an afflicted state. When the barbarians saw the viper on Paul's hand, they said, 'No doubt this man is a murderer.' Acts 28:4. So, when we see the viper of affliction fasten upon the godly, we are apt to censure them, and say, these are greater sinners than others, and God hates them; but this rash censuring is for want of wisdom. Were not Israel in the house of bondage? Was not Jeremiah in the dungeon, and Paul a night and day in the deep? God's afflicting is so far from evidencing hatred, that his not afflicting does."

"They cannot be unhappy who have God's powerful presence in supporting, and his gracious presence in sanctifying, their affliction."

"He sometimes delivers his people in the very way which they think will destroy".

Commentary on Vision Forum's Books For Girls

2011-11-30T09:59:00.001-06:00

I was browsing through Vision Forum's devotionals catalogue for girls and noticed that a good portion of them were related to "character". This is not necessarily a bad thing but I wondered if law and gospel is being presented in these books. The devotionals catalogue is but one subsection of Vision Forum's personal growth products for girls. The other two subsections were "Fiction" and "Womanhood Preparation". The fiction books seemed to teach moral lessons and the womanhood preparation books taught on subjects like modesty, motherhood, father-daughter relationships, and how to be a godly daughter. So I wondered where the books are on Christian doctrine and spiritual growth were. I searched the website but came up with many more books on womanhood, how to be a godly daughter, and only a few that were what I would call "meaty" doctrinally. The meatier books in the "Church" section of the website for girls seemed to all be written by people that affirmed the doctrines of grace, which is commendable. Affirming the doctrines of grace is beneficial to ones spiritual growth, or at least that was the case with me. Overall, the products were more focused on godly womanhood and character than on anything else. That concerns me since the Christian faith is much more than godly womanhood (or manhood). So I wondered what I would deem beneficial to raising girls in the fear and admonition of the Lord. So I had a little fun with that and came up with:

The Bible
Heidelberg Catechism, so they can learn the doctrines of the faith. I love this catechism since it is clearly Christ centered and I would want my daughters to focus their attention on Him.
Westminster Shorter and Larger Catechisms, depending on their age
The Ten Commandments by Thomas Watson, so they will understand law and gospel
Teach them how law and gospel relates to practical issues
The Christian Life by Sinclair Ferguson, this book discusses major doctrines of the faith relating to Christians of all maturity levels.
Recovering Biblical Manhood and Womanhood by John Piper and Wayne Grudem, since they seem to have well reasoned and balanced views on the matter
Like Vision Forum, I would introduce girls to missionaries through books like Bruchko, Peace Child, and End of the Spear
Teach them biblical hermeneutics so they can study the Bible well on their own
Teach them how to be discerning Christians and identify false teachings

I'm sure there are other things worth using but that's what I came up with so far. I definitely would not get focused on godly womanhood, although that is an important topic, because being focused on Christ and His gospel is of utmost importance.

12/6/2011 - Since this post is so popular I wrote another post concerning the necessity of proper law and gospel teaching as it relates to godly manhood and womanhood, Becoming Godly Men and Women Out of Thankfulness to Christ

Church Search Yields a Church To Go To!

2011-11-28T09:43:00.001-06:00

There was not a burning bush experience or some writing on the wall but my husband and I choose a church to attend. After some prayer and discussion we concluded that it would be God honoring to go to either church. However, I preferred one over the other and my husband did not have a preference. So in the end we decided to simply attend the church that happened to be the one that I preferred. The church is close to us, is faithful to the Bible and to the Lord, does care about missions and outreach, small enough to get connected with people quickly, friendly, theological even, has a group of elders that care about sound doctrine, has a pastor that personally gets to know the members, among other things. Our plan is to attend, make the most of it, and see what happens. And I am looking forward to being a part of a church again! I loved my former church but it is time to move on.

We went to the church yesterday. We had good discussion in Sunday school, the pastor gave us membership information, attended the church service, and went to the potluck. We are going to go through a five week class even though we may be the only ones seeking membership during the holiday season. (I think that the last official membership was in October). We are going to go through the book, What Did I Say When I Joined the Church? by Glen McClung. There are five vows ones makes when joining a PCA church and this book goes into detail about each one of them. This is new to me since my previous church membership processes, which were all for Southern Baptist churches, were rather short:

At my first church I walked down the aisle with my parents and brother and we told the church that we (my brother and I) wanted to join by profession of faith. We talked to the pastor about our being believers and promptly scheduled our baptisms.
My second church membership process involved transferring membership from our previous church.
I do not remember all the details about my membership at my third church since I do not remember talking to the pastor personally about it. I was not able to attend church the Sunday that all new members were to stand up front and be introduced to the watching congregation.
My fourth church involved attending a luncheon with the pastor and elders. The pastor asked some questions concerning my church background. When I told him that I once attended a Catholic church he asked me if I believed that we are saved by grace through faith in Christ alone. I said that I believed that and the pastor gave me and another attendee the opportunity to sign the membership covenant. I happily did so and joined the church.

Looking through the membership book that the pastor gave me and my husband I noticed that I would be able to give testimony of my Christian faith (which I like to do!). We will also have ample opportunity to pepper the pastor with questions. The pastor welcomes questions and even told me once that he says some things in sermons to get people to ask him questions. So I am going to think long and hard about questions to ask!

I am also glad that my husband and I got to talk to a few members and enjoy the potluck lunch with them. We had interesting conversations about their Christian walks, their ministries, even the benefits of seminaries having accountability to various churches and denominations, even a false teacher at a seminary, a child that showed amazing faith in the midst of his terminal illness, among other things. It was a good Sunday and I look forward to getting involved. There is a prayer meeting with family that is involved with Church Without Walls this Friday. Based on what is in the church bulletin the meeting involves praying for Muslims. Sounds like something I should consider checking out!

Ever Wonder How Some Unbelievers Pray?

2011-11-25T15:30:00.000-06:00

I was introduced to prayer when I was in foster care. My foster mom would occasionally get a break from me and my siblings and we would stay at a friends house. Unlike my foster mom who only went to the Catholic church to play Bingo on Mondays this friend actually went to Mass. I recounted

"One afternoon, there was a garage sale at a Catholic church. Virginia took us along and I marveled at all the things present there. At one table, there were a variety of beaded necklaces with crosses attached to them. I had seen them before. One Sunday, Virginia took us to the same church for Mass. We arrived early and people were scattered in the pews praying with their faces toward the altar. Ahead of me was a woman whose face was buried in her hands as she fervently prayed. To my right was a woman reciting a repetitive prayer while holding one of these necklaces. I remember wanting to be like them; devout and fervent. They seemed to know God and I wanted that. I remember folding my hands, bowing my head, and praying after watching them. Now here I was seeing all these necklaces that seemed to be the key to knowing God. Suddenly, someone interrupted my thoughts by asking me if I wanted one. I pointed out some "necklaces" and told him they were very pretty, but I did not have money. He informed me that they were called rosaries and gave me free glow in the dark rosaries as a gift. Matthew* and Gerald* were glad to receive the free gift. I was especially happy to get something that may help me know God. From that day forward, I prayed every night.

"Most of the time my prayers were misdirected since I thought of God as a most powerful genie a bottle. He had the power to give me anything and I concluded my prayers with, "In the name of the Father, Son, and Holy Spirit" treating it as an incantation obliging God to do my bidding. To conclude my prayers appropriately and with the rosary made my petitions more powerful. I even tried wearing it to make my requests even more pronounced. My prayers often centered on the most important goal of my life, my own glory." (Written 2009)

I did not understand how to pray the rosary so I said anything that came to mind. Most of my prayers were attempts to get God to make other people tell how great I was at this or that. I relished all the attention I was getting for my art and athleticism. Some people were jealous of me and that made me feel even better about myself. As a Christian I look back at that and marvel at the fact that I thought such prayers were good works! I am thankful that God opened my eyes to see what a wretch I was and for drawing me to the Savior Jesus Christ.

A year after my conversion I was still concluding my prayers with the "In the name of the Father, Son, and Holy Spirit" because my prayers felt incomplete without it. I think I still blessed myself when I prayed too! Later I concluded my prayers with "In Jesus's name. Amen." And years later, thanks to the Westminster Shorter Catechism I could keep this in mind about prayer,

"Prayer is an offering up of our desires unto God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies" (Q 98).

C. I. Williamson says this about praying praying in Jesus's name

"To pray in Jesus' name means that we come to God-and ask of God- in utter dependence upon the work of Jesus Christ. It means that we come to Him consciously on the basis of what Christ has done for us" (pg. 313, The Westminster Shorter Catechism - For Study).

Now that changed how I prayed! And it brings out the fact that being able to simply come to God in prayer is an amazing gift and I praise Him for it! During my spiritual pit experience I used to pray timidly and bemoan how unworthy I was to even say anything to God. I even shed tears about it. I felt like I was not pleasing to Him at all and hoped that God would listen even to me. I now come to God in prayer aware that God does indeed listen for Christ's sake and what a joyful thing that is!

* Name changed

The House Church Plan

2011-11-23T09:47:00.001-06:00

Some Christians look down at other Christians that have left the "institutional" church in order to be part of a house church. Although I prefer to go to a more "formal" church I understand that some Christians think it is best to be in a house church. There was a time when I thought about starting a house church. I recounted my experience of attending a megachurch for about two years and not making any friends. Like at my previous churches, I was not fitting in at all at this one.

"I continued to be lonely and began to wonder why I even went to Sunday school. Eventually, I began to think about leaving the church (formal) completely, but the only thing that kept me from doing that was the fact that I was called to be a missionary, and missionaries need the church and its support. My situation was as dismal as it could get for a future missionary. I constantly asked myself, "I've been here for two years and people barely notice my existence in Sunday school. How could I ever be able to voice my concern for the lost souls in Mexico?" The International Mission Board's requirement of being involved in a Southern Baptist church for at least two years was always in the back of my mind. I thought, "If I ever were to serve at this church people must first know that I want to serve, care about what I stand for, and help me". Instead, my message was as ignored as I was and I was back to square one. There were lost souls in Mexico and I felt powerless to reach them without the churches support. Next, I wondered if God wanted me to take a great leap of faith and become part of another church, even a house church-that's not Southern Baptist. It meant giving up any hope of having the backing of a church that had adequate infrastructure to support me as a missionary. I quickly dismissed the idea and instead thought of organizing a weekly Christian gathering consisting of people that were truly my church; my best friend Miriam*, her parents, and other people that were in her church that craved the same kind of fellowship and love that I did. When Miriam* said that the thought crossed her mind, I took it to be more than just a mere idea but something to really pray about.

"No longer would we be hindered from serving the Lord again, since there would be no leaders to try running us out of our churches or ministries. But as I thought about the plan, I realized that we all had similar gifts and we all know what the Bible says about that! We just wanted to serve and if no one was going to acknowledge that and nurture that we felt we had no choice but have our own "church" apart from what we experienced on Sundays. I wanted it so badly I was thinking about risking the safety, financial, prayer, and other backing of my future missions work." (Written sometime in 2008-2009)

It was downright depressing to go to another church where I was unwelcome. I had to force myself to go most Sundays and I would leave more depressed than I was before I went! I look back at that and wonder why I did not start the house church.

*Named changed

Ideas For Discipling New Christians

2011-11-22T11:16:00.001-06:00

New believers that had little to no church background may have a hard time fitting in at church much less have a handle on how to use their spiritual gifts, skills and abilities to serve other Christians. Service is an important component of Christian discipleship that is often neglected by churches. I was about fourteen years old before I began going to church regularly. I spent about a year in the Catholic Church before I went to a Southern Baptist church. So when I became a Christian when I was almost sixteen I had no clue what to do in terms of service. Ten years later I barely have a clue what to do. I do not think it should be like this for me or for any other Christians. And it was not for lack of trying to get involved. I attempted everything from children's ministry to evangelism to ESL to visiting a nursing home to mission trips. I became more competent in evangelism and mission trips but I would not feel comfortable leading other Christians to do these ministries. Many of the things I attempted were done without any church oversight or support so oftentimes I would get discouraged and quit! I felt like my peers that grew up in church were getting prayed for and guided while I was left to figure out everything myself. So I wonder what could be done to help new believers so that they do not relive what I went through. If I had the opportunity I thought about being extra diligent to identify new believers in whatever church I was attending and use what I know to guide them. I thought of doing the following:

Introducing them to Christian catechisms. I would use the Westminster and Heidelberg Catechisms. They will be introduced to essential doctrines, law and gospel, what it means to serve the Lord and others, how to pray, etc.
Beginning a Bible study that incorporates learning the catechisms. The emphasis will be on the Bible passage. They will learn how to study the Bible on their own and will learn sound doctrine (hopefully!). This will be a bit tricky since I am a woman and not all of the new believers would be women or girls. This will take a committed and able man to teach the men.
Introducing them to various types of ministries. They will learn what service is all about. We will meet together regularly in order to meet some need in the church or to reach out to people outside of the church. The types of tasks could be anything from visiting nursing homes, serving at a soup kitchen, helping elderly members of the church with household chores, mowing the church's lawn, helping the pastor and/or elders with their tasks, etc. Believers should also be given opportunities to gain competence in those tasks so that they will someday be able to lead other believers to do them.
Giving guidance to believers as they mature to gain more competence in handling the Scriptures and for serving. Some may be called to be pastors, teachers, or even missionaries and need someone to point them in the right direction with regards to education and ministry training. Giving believers greater responsibilities when it comes to completing service tasks would help them gain leadership skills and competence. I think it is important that all Christians learn to teach and do evangelism with some degree of competence. That way they will be prepared to serve when needs arise.
Being personally involved with their lives. It is encouraging to know that someone really cares about you, appreciates you, and is praying for you. Even if it seems aggravating at the time, it would be good to know that someone is keeping you accountable.

The list probably needs some tweaking but it shows what I believe to be essential in Christian discipleship. Christians should be well instructed in doctrine, taught what it means to serve, taught how to teach other Christians and to witness to unbelievers, and given adequate guidance on using their spiritual gifts. It is also important to keep in mind that I thought about this list because Sunday school teachers, pastors, and others often have proven to be unable to provide new believers this type of guidance. So what do you think?

Local Church Outreach Coalition Strategy

2011-11-18T18:00:00.000-06:00

Being someone that is interested in missions and evangelism, I sometimes think about ways in which churches could reach people with the gospel more effectively. One of my latest ideas involves coming up with a local church outreach coalition strategy. Having just moved to a new area and looking for a church, I began thinking of a "coalition strategy". While exploring my area it was apparent that it was very diverse. Entire streets would be lined with buildings that had signs in some Asian language, one could eat at the Lebanese restaurant east of them or enjoy some Indian food at the restaurant around the corner, one could do their grocery shopping at the nearby Fiesta or Randalls or even buy halal meats at the farmers market. However, the churches I visited were not very diverse. It got me thinking about the possibility that some of these churches may be located in a diverse area but are not reaching the people with the gospel for one reason or another. In an area as populous as mine it would be impossible for a single church to effectively reach all segments of the population. However, I believe that when working in conjunction with other local churches outreach efforts could be maximized to ensure that more segments could be reached.

The strategy involves a church doing the following. Note that this is a work in progress:

Gathering information about churches in a given radius such as denominational affiliation, beliefs, types of outreach ministries, who is benefiting from the ministries, etc.
In my opinion it is best if the churches are in agreement on doctrinal issues for the most part. Of those churches assess their ministries, who is benefiting, if the ministries are similar or different, etc.
Gather demographic information about the area such as racial diversity, affluence, and age groups.
Based on local church ministry information and demographic information brainstorm on what could be done to more effectively reach people in the area. This could mean any number of things: Partnering with another church doing a similar ministry instead of reinventing the wheel, deciding not to do the single mom outreach since another church is already effectively meeting that need and beginning an immigrant outreach instead, partnering with another church (or churches) to begin a more resource intensive ministry that otherwise would not happen such as starting a soup kitchen, and the list goes on.
Talk to leaders in the churches and ask whether or not they would consider being in the coalition. Lay out the ideas from the brainstorming session to make the case and ask for their input.
With churches that agree to be part of the coalition, carefully lay out which church is doing what to contribute to reaching a specified group, how churches would partner with each other in some ministries, etc.
Begin doing ministry and have periodic meetings with leadership from other churches to get updated on progress, rework strategy, pray together, and other necessary actions.

I did a little research concerning the area around a small PCA church nearby. I could not tell for sure if it was the case driving around but the Census 2010 statistics reveal that there is a significant Hispanic and Latino population in the immediate vicinity. The pastor indicated to me that he would like to reach Hispanics in the area but would do even better if he considered partnering with another PCA church that is in the immediate vicinity of a very sizable Hispanic population. The small PCA is close to a large Asian population. Age statistics indicate that there are more people beginning or already working in a career in the area as opposed to attending college. There are more people aged 65 and older than people in their early twenties. Only a quarter of the population is comprised of people less than 18 years of age while 43 percent is composed of 25-50 year olds. This could mean that there are a lot of singles in the area, couples that do not have children, career minded professionals, etc.

There are other PCA churches and a Baptist church, that is likeminded on several doctrinal issues, that are somewhat out of the area but may consider partnering with one another to meet any major needs. For instance, the small PCA church is close enough to two other PCA churches that they could consider partnering with one another to reach out to the population near all three of the churches. Since another PCA is located in an area where it could more easily reach out to the Hispanic population than the other two churches, the two other churches may consider using some of their resources to help the church reach out to the Hispanics. The possibilities are endless.

The Gospel For Those in the Patriarchy and Quiverfull Movements

2011-11-17T16:29:00.000-06:00

My introduction to the world of family focused related legalism in the Church came via this video:

7 Reasons to Come to the 2011 Father and Daughter Retreat from Douglas Phillips on Vimeo.

I was shocked to see girls shaving their father's beards and I could not help but notice that this retreat was training all girls to follow some standard of femininity. While researching Vision Forum found out about the Patriarchy (P) and Quiverfull (QF) movements (for lack of a better term). The leaders of these movements want to be faithful to the Scriptures when it comes to the family, but good intentions do not always mean fidelity to the Bible. The thing that seems to get buried in these movements is the gospel. Faithfulness to biblical manhood and womanhood seems to have greater importance than God demonstrating His love for sinners by sending His Son to live a perfectly sinless life and to take their punishment by dying on the cross and rising from the dead on the third day. Godliness seems to be equated with how well one fits the biblical profile for manhood or womanhood than with one's trust in Christ and with any works that flow out of that trust in Christ. I came across story after story of people raised in P/QF families or swallowed up by these movements and could not help but have compassion on them. Some were so beaten down by the requirements that they were driven away from Christ, others are in long recoveries, women are trying to escape spiritual and physical abuse, suitors are being driven away by unruly fathers, and I could go on.

Legalism has the tendency to stifle spiritual growth, encourages despair, and could even promote more sin. As for legalistic unbelievers it has the tendency to produce sin in abundance. Tess Willoughby was swallowed up by a movement in college that shares characteristics of both the Quiverfull and Patriarchy movements. She ended up marrying an abusive man that stressed that wives must submit no matter what, have a lot of children, not use any form of birth control, that compels obedience by physical force, women must be under a man at all times, and other erroneous beliefs. The man failed to assist her when she fell down the stairs while pregnant because he was mad at her, was lazy and would not get a job for a while, tried to force her to permanently cut off her relationship with her parents since they did not agree with his beliefs, instead of helping her after giving birth he made her nurse the baby so he could sleep and body slammed her when the baby would not get quiet, would not let her sing in church since women must be "silent", destroyed her garden since he knew it was the only thing she took refuge in, he had an affair with another woman, belittled her for everything including her relationship with God, and threatened her with legal action when she wanted out and carried out his threats, etc. Tess' story is found at the No Longer Quivering website, which is run by Vyckie Garrison, whom I believe is not a Christian. Unbelief is one of the consequences of legalism, and every Christian ought to pray for people that were driven away from the true God as a result. Real people get hurt from legalism. It is not something that Christians can ignore.

One of the main things to look for in any movement is whether or not there is a proper distinction between law and gospel in the teaching. The law is a term used to describe what God requires of us. The law is properly used in three ways: to restrain sin, to show us of our need for Christ's saving work, and to show believers how they must live. The gospel is a term used to describe what Christ has done for us which includes His obedience to the law. The law condemns us but the gospel gives people the "strength" to obey the law. Thomas Watson puts it this way in The Ten Commandments: "The moral law requires obedience, but gives no strength (as Pharaoh required brick, but gave no straw), but the gospel gives strength; it bestows faith on the elect; it sweetens the law; it makes us serve God with delight". Many Christians are withering under the weight of law preaching and teaching. This includes those who are caught up in the P/QF movements. However, the standards put forth by leaders in these movements are sometimes not biblical at all. One of the hallmarks of legalism is imposing unbiblical requirements for conduct on people. The emphasis of the teaching seems to be on the family and not on the gospel. As a result, the gospel gets buried and people either strive to meet the standards and become self righteous or they despair since they cannot measure up. But Christians need a steady diet of the gospel. We cannot measure up to God's standard even on our best days. However, the gospel is our constant encouragement to continue trusting in Christ and His work done on our behalf and to keep on serving Him even if we stumble and fall.

Suffering For Christ's Sake and His Gospel is Not in Vain

2011-11-17T10:37:00.001-06:00

Our suffering for the gospel is not without its reward. Additionally, it will never be in vain since the word of God is not bound (2 Tim 2:9). God will most certainly grant faith and repentance through the preaching of the gospel to those to whom He ordained to eternal life. Thus, to be sluggish in sharing the gospel is to doubt in the promises of God. To doubt in His sure reward. Giving our life for the gospel will never be in vain, just as our salvation will be accomplished so will the salvation of those whom believe in Christ through our preaching. This is why the Apostle Paul can say with utmost certainty regarding his suffering for the gospel, "Therefore I endure everything for the sake of the elect, they they also may obtain the salvation that is in Christ Jesus with eternal glory" (2 Tim 2:10). This is not Paul's only reference to his suffering for the Church. "Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Col 1:24). Paul wrote to Timothy, while in prison, while facing death, "Share in suffering as a good soldier of Christ Jesus" (2 Tim 2:3). Can you believe that? What? Share in suffering? Yet, "The saying is trustworthy, for: if we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he will also deny us; if we are faithless, he remains faithful-for he cannot deny himself" (2 Tim 2:11-13).

"If we have died with him, we will also live with him". This is echoed in Romans 6:5-8, which begins with, "For is we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his".

"If we endure, we will also reign with him". Paul commends the Thessalonian church for their steadfastness and faith in the midst of the persecutions and afflictions they endured, "This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering" (2 Thess 1:4-5).

"If we deny him, he will also deny us". Jesus says, "whoever denies me before men, I also will deny before my Father is in heaven" (Matt 10:33).

"If we are faithless, he remains faithful". The purposes of God cannot be thwarted. What about the Jews who were given the oracles of God? "What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar" (Rom 3:3-4 ). Paul then goes on to say that Jew and Gentile alike are justified by faith in Christ, which has always been His plan and purpose.

"For he cannot deny himself". Paul reiterates much of the same argument that the promises of God will certainly be fulfilled at the beginning of his letter to Titus, by saying that he is an apostle "for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began..." (Titus 1:1-3). Numbers 23:19 states that God accomplishes all His promises.

With such promises from our faithful God, how can we not devote our lives to Him and the gospel? The words of our Lord and Savior Jesus Christ ring true, "If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it" (Mark 8:34-35).

We have the promises of God, who is faithful. Our suffering for His sake and the gospel will not be in vain.

Original post 1/2/2010, with some edits.

Westminster Catechism Rap

2011-11-15T09:38:00.001-06:00

The Westminster Catechism is used by both Presbyterian and Reformed churches for doctrinal instruction for young and old alike. There is the Shorter Catechism and the Larger Catechism and both are laid out in question and answer format.

For example, the Shorter Catechism says the following about the doctrine of justification

Q 33 "What is justification?" A: "Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone". Scripture references include Ephesians 1:4, 2 Corinthians 5:21, Romans 5:19, and Galatians 2:16.

Concerning the benefits that Christians enjoy in this life, the Larger Catechism says

Q 83: "What is the communion in glory with Christ which the members of the invisible church enjoy in this life?" A: "The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he fully possessed of; and, as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death".

Charles Spurgeon Rap

2011-11-15T09:22:00.001-06:00

Charles Spurgeon made the most of his relatively short life. Not only was he a gifted preacher, Spurgeon defended the truth in the midst of the downgrade controversy, in which liberalism was taking root in some churches. It is a rare thing that preachers remain faithful to the Scriptures but it is even rarer that they would do so at a cost. Spurgeon's Metropolitan Tabernacle was disaffiliated from the Baptist Union as a result of his stand against the new theology. Unlike other preachers of his day, Christians of all stripes remember this man of God. Here is a modern take on Spurgeon's life:

I Was A Defective Baptist

2011-11-14T13:00:00.000-06:00

Prior to affirming reformed theology, I was a diehard Southern Baptist that strove to become a top missionary candidate for serving with the International Mission Board (IMB). The SBC's IMB is probably the largest mission board in the world and has strict requirements for prospective missionaries to meet. Due to the requirements, I have only attended SBC churches in all the nine years that I have been a Christian. In spite of my diligence in making sure I affirmed every iota of the Baptist Faith & Message and even the unofficial requirements for missionary service, it turned out that I was "wired" to be reformed rather than a Baptist.

The road to accepting reformed theology was long, beginning in my earliest days as a Christian. Three years ago, I discovered that I believed in monergistic salvation as opposed to the synergistic salvation typically taught in Southern Baptist churches. I was shocked to know that a long held belief of mine was not accepted by most others in the convention. I later affirmed the five points of Calvinism. Almost simultaneously I recognized the importance of a proper distinction between law and gospel in understanding and applying the Scriptures. God used this to pull me out the spiritual pit I was in and draw me closer to Himself.

About a year ago, I became aware of covenant theology. That began when my Sunday school teacher talked about the covenant of redemption. That piqued my interest. Since the time I read through the Bible as a new believer (in 2003) I believed that the promise "I will be your God and you will be my people" is the supreme promise of God for all that trust in Christ. It is revealed from Genesis to Revelation and all believers are to take comfort in this promise. I also believed in what I called the "everlasting covenant" and that Jesus Christ is the focal point of this covenant. I also thought that the Abrahamic Covenant was related to this everlasting covenant. This sort of thinking got me a shouting from a lady in a Sunday school class when I told everyone what I believed the "Israel of God" meant in Galatians 6:16. It I remember correctly one of my earliest discussions about "covenant theology" had to do with discussing what Presbyterians believed in contrast to Baptists. After listening to some background as to why Presbyterians baptize infants, I said "I could see why they think that".

I later found out that I believed in several tenets of something called "covenant theology". Covenant theology is a way of Bible interpretation and it is the foundation of reformed theology. Due to my undeveloped views, I began to study the differences between covenant theology, dispensationalism, and new covenant theology. I became more and more convinced that covenant theology was the most biblical. I wrestled with it since holding to covenant theology involved affirming infant baptism and keeping the Sabbath. I hoped to be convinced by new covenant theology, which is consistent with being a Baptist. But I was not. So I remained an inconsistent Baptist which affirmed covenant theology. I believed that covenant theology did not "necessarily" necessitate affirming infant baptism. But I started to get more and more convicted about changing my conviction on that. I found myself saying that I was a Baptist but thinking of myself as a "Presbyterian". There was a point that I was so convicted that I would pray and say with tears "Lord, the Baptist church is all I know". I even dreamt a few times about affirming reformed theology and wake up thinking, 'But I'm a Baptist!' I was beginning to be convinced that affirming covenant theology meant giving up being a Baptist, much less an SBC missionary, which meant giving up everything I worked toward for nine years. However, God's promises are so important to me that I could not in good conscience put covenant theology aside and not affirm reformed theology. So I officially put my stamp of approval on the Heidelberg Catechism, Canons of Dordt, and lastly, the Westminster Confession (after more hesitation!).

So approximately nine years after I began forming my views relating to covenant theology, it finally caught up with me! So I was a defective Baptist almost the entire time I was in the SBC in spite of having every incentive to be a loyal Southern Baptist. But I suppose that sort of thing happens more often than one would think!

Quotes From The Ten Commandments by Thomas Watson

2011-11-13T12:00:00.000-06:00

"God sometimes accepts of willingness without the work, but never the work without willingness. Cheerfulness shows that there is love in the duty; and love is to our services what the sun is to fruit; it mellows and ripens them, and makes them come off with a better relish".

"As water that boils over; so the heart must boil over with hot affections in the service of God".

"Not our obedience, but Christ's merits procure acceptance. In every part of worship we must present Christ to God in the arms of our faith. Unless we serve God thus, in hope and confidence of Christ's merits, we rather provoke him than please him".

"Love is an industrious affection; it sets the head studying for God, hands working, feet running in the ways of his commandments".

"He who loves God, desires to be much in his presence..."

"It is hell to be without God. The philosopher says there can be no gold without the influence of the sun; certainly there can be no golden joy in the soul without God's sweet presence and influence".

"True love to God cannot be silent, it will be eloquent in setting forth his renown. There is no better sign of loving God than to make him appear lovely and to draw proselytes to him".

"It is true that every Christian is not a martyr but he has a spirit of martyrdom in him; he has a disposition of mind to suffer, if God call him to it".

"The words sets forth God in his incomparable excellencies; it deciphers and pencils him in all his glory, and a sight of his beauty inflames love."

"The soul is safe, being hid in the promises; hid in the wounds of Christ; hid in God's decree. The soul is the pearl, and heaven is the cabinet where God will lock it up safe". (Believers can trust that God will never let us fall away).

"God is an infinite ocean of blessedness, and there is enough in him to fill us: as if a thousand vessels were thrown into the sea, there is enough in the sea to fill them".

"But it cannot be said to a believer, that his God is taken away; He may lose all things else, but cannot lose his God. God is ours from everlasting in election, and to everlasting in glory".

"To say God is ours, is more than to say heaven is ours, for heaven would not be heaven without him".

Thomas Watson On God Being Our God

2011-11-12T18:00:00.000-06:00

Thomas Watson explains the preface of the Ten Commandments where God says "I am the Lord thy God". The "thy God" implies the goodness of God in that

"Had he called himself Jehovah only, it might have terrified us, and made us flee from him; but when he says, 'thy God,' it allures and draws us to him. This, though a preface to the law, is pure gospel...'I am thy God,' not only by creation, but by election. This word, 'thy God,' though it was spoken to Israel, is a charter which belongs to all the saints".

Watson goes on to explain how God comes to be our God,

"Through Jesus Christ. Christ is the middle person in the Trinity. He is Emmanuel, 'God with us.' He brings two different parties together: makes our nature lovely to God, and God's nature lovely to us; by his death, causes friendship, yea, union; and brings us within the verge of the covenant, and thus God becomes our God".

But what is implied by God being our God? In summary, "God is our strong tower; our fountain of living water; our salvation. More particularly, being our God implies the sweetest relations". God being our (believers) God implies:

The relation of a father: "If God be our God, we have a Father in heaven that never dies".
It imports the relation of a husband: "If God be our husband, he esteems us precious to him, as the apple of his eye".

How can we know if God is our God? Watson replies:

By having his grace planted in us: Faith "the grace of union, by which we may spell out our interest in God. Faith does not, as the mariner, cast its anchor downwards, but upwards; it trusts in the mercy and blood of God, and trusting in God, engages him to be our God".
By having the earnest of his Spirit in our hearts: "Where God gives his Spirit for an earnest, there he gives himself for a portion".
If he has given us the hearts of children: "A true saint is like the flower of the sun, which opens and shuts with the sun: he opens to God, and shuts to sin".
If we have an interest in him, and stand up for his interest: "We shall appear in his cause and vindicate his truth, wherein his glory is so much concerned".
By having his interest in us: "If God be our God by way of donation, we are his by way of dedication; we live to him, and are more his than we are our own".

The privileges of God being our God are numerous:

Though we may feel the stroke of evil, yet not the sting: "He must needs be happy who is in such a condition, that nothing can hurt him".
Our soul is safe: "The soul is safe, being hid in the promises; hid in the wounds of Christ; hid in God's decree. The soul is the pearl, and heaven is the cabinet where God will lock it up safe".
All that is in God is ours: "God is an infinite ocean of blessedness, and there is enough in him to fill us: as if a thousand vessels were thrown into the sea, there is enough in the sea to fill them".
God will entirely love us: "He calls his covenanted saints, Jediduth Naphshi, 'The dearly beloved of my soul.' Jer 12:7. He rejoiceth over them with joy, and rests in his love. Zeph 3:17. They are his refined silver (Zech 13:9); his jewels (Mal 3:17); his royal diadem (Isa 62:3). He gives them the cream and flower of his love. He not only opens his hand and fills them, but opens his heart and fills them. Psa 145:16."
God will do more for us than all the world besides can: "The world can give a crown of gold, but that crown has thorns in it and death in it; but God will give you a crown of glory that fadeth not away. 1 Pet 5:4".
God will bear with many infirmities: "He will not see sin in his people so as to destroy them, but their sins so as to pity them".
God is our God forever: "But it cannot be said to a believer, that his God is taken away; He way lose all things else, but cannot lose his God. God is ours from everlasting in election, and to everlasting in glory".
We shall enjoy all our godly relations with God in heaven: "...if God be ours, with the enjoyment of God we shall enjoy all our pious relations in glory".

Thomas Watson on Law and Gospel

2011-11-11T18:00:00.000-06:00

Thomas Watson (1620-1686) explains the difference between law and gospel in The Ten Commandments. An understanding of law and gospel is essential for Christian sanctification. As someone that was once beaten down by the law I could attest to the fact that "all law and no (or little) gospel" preaching and teaching can sap any assurance and zeal out of a Christian in no time*. Watson sums up the difference between law and gospel as

"(1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives no strength (as Pharaoh required brick, but gave no straw), but the gospel gives strength; it bestows faith on the elect; it sweetens the law; it makes us serve God with delight".

The moral law, which consists of the Ten Commandments, requires not only outward actions but also inward affections. Since Christians still struggle with the sinful nature, we cannot keep God's law. We still need the gospel which proclaims that Christ our Surety has fulfilled the law on our behalf (Matt 5:17). He is our Mediator that makes continual intercession to God on our behalf (Rom 8:34). Christians can be encouraged that God "has in the new covenant, promised to work that in us which he requires. 'I will cause you to walk in my statues.' Ezek 36:27". Though we may be discouraged that our love for the Lord is inadequate, "God has promised to circumcise our hearts, that we may love him. Deut 30:6". Watson reminds us that the "gospel remits the severity of the moral law" in that "God for Christ's sake will mitigate the rigour of the law, and accept of something less than he requires". For even our best works are tainted with sin. He goes on to say

"Wherein our personal obedience comes short, God will be pleased to accept us in our Surety. 'He has made us accepted in the Beloved.' Eph 1:6. Though our obedience be imperfect, yet, through Christ our Surety, God looks upon it as perfect. That very service which God's law might condemn, his mercy is pleased to crown, by virtue of the blood of our Mediator".

The gospel gives Christians reason to serve the Lord out of thankfulness.

"I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Rom 12:1).

*After believing the lie that I had to do more and more to be accepted by God I eventually was in a pit so deep that I wondered if I lost my salvation: Is "Once Saved, Always Saved" True?. I expended a lot energy trying to do more and more but my love for the Lord had cooled. Instead of serving out of joy and thankfulness I strove with frustration, bitterness, and anger.

The Lord Graciously Assured Me of His Love

2011-11-10T18:00:00.000-06:00

"The members of the invisible church have communicated to them in this life firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory..." (Westminster Larger Catechism 83)

After partaking of the Lord's Supper when I visited a church about a month ago I was particularly assured of the Lord's love for me. This assurance brought joy to my soul for days on end. Simply receiving the bread and the wine and hearing about my Lord Jesus demonstrating His love for me by dying on the cross for my sins gave me great assurance of His love. All glory to Jesus for His abundant and everlasting love for His people! It amazes me that God would assure me of His love so freely. I did nothing to deserve such encouragement. It made me thirst for the Lord more and desire to worship Him as He deserves. I know that even my best works are tainted with sin yet He graciously receives me for Christ's sake. And it also made me look forward to taking the Lord's Supper again!

There was another time when I was encouraged by taking the Lord's Supper. It was early in 2005, which was during the time that I was spiritually caving. It was interesting to read my journal entries before and after that time. Before that I wrote about my being discouraged in preparing for missionary service and felt like the Lord did not hear my prayers about it. Later in 2005 I wrote "trust in God and obedience is all I can do". I had all these preparations to do and I believed that I was failing the Lord. But the Lord graciously encouraged me during that time of discouragment through the Lord's Supper.

Last Sunday, I took the Lord's Supper again and rejoiced knowing that God loves me and will never let me go. Our God is gracious and freely expresses His love for His people. When I was new to the faith, I came to the Lord in prayer with joy and eagerness with many words. But after being beaten down by the law so long (I thought I had to do more and more to be accepted by God), for years I would timidly come to the Lord in prayer and worship. "How could the Lord accept this?" I thought. So my words would be few and my time alone with the Lord would be short. I still struggle with this tendency to come to God as if He were not gracious and would receive me for Christ's sake. But the Lord is patient and is drawing me closer to Himself by assuring me of His love.

J.V. Fesko on the Federal Vision Rejection of the Traditional Understanding of the Covenant of Works

2011-11-09T13:59:00.000-06:00

J.V. Fesko, minister in the OPC and professor and dean at Reformed Theological Seminary, wrote an essay concerning the Federal Vision (FV) view of the covenant of works, "The Federal Vision and the Covenant of Works" (2004). I found this essay while on my quest to gain a better understanding of the issues surrounding the FV controversy and it is worthwhile to pass on to you. This paper makes it plain that the FV is an entirely different system of doctrine than that of reformed theology. The FV not only has issues with the traditional understanding of the imputation of Christ's righteousness to believing sinners but also with the traditional understanding of the covenant of works (CoW). The covenant of works is described in the Westminster Confession: "The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience" (WCF 7.2).

Fesko focuses his essay primarily on the views of James Jordan and Rich Lusk. Lusk believes that the traditional understanding of the CoW could be attributed to Peter Ramus who "developed an alternative to Aristotelian logic, based on a dichotomizing method that arranged ideas into two's". Jordan believes that the traditional reformed view is due to a confusion of merit and works.

Jordan's understanding of the concept of covenant is at odds with Scripture. Jordan erroneously believes that covenant is part of the ontology of the Trinity in that covenant is the bond that joins the three persons of God in community. Ralph Smith, another FV proponent, believes that Adam's state is based upon love and faithfulness, not merit. In other words, Smith believes that the traditional understanding of the covenant of works is incorrect. This idea is how FVs introduce the idea of "covenant faithfulness" as mentioned in another post, "What Is the Federal Vision?". Jordan gives some details for why he rejects the idea of "work" and "merit" as it relates to Adam in the garden

"What is set before Adam is a choice. He is free to eat of every tree, including the special Tree of Life. He is forbidden to eat of the Tree of Knowledge. Approaching in the garden's center, he must choose which of the Trees to eat first. If he rejects the Tree of Knowledge and partakes of the Tree of Life, he will enter into a process of further life that will eventuate in eternal life. Having obeyed God in faith at the outset, he will set himself on a road of further faithful obedience. If, however, he chooses to eat of the Tree of Knowledge first, he will die and not move any further down the road to eternal life. We notice that there is nothing of "merit" or "work" here".

Jordan goes on to say that God would eventually give Adam permission to eat of the Tree of Knowledge, and that he would die on that day. According to Jordan, the tree of knowledge would end Adam's first phase of life. Thus the FV understanding is that Adam was in a covenantal relationship with God that was conditioned by his need for maturity, which when reached, God would give him permission to eat of the tree of knowledge, Adam would die, and later be raised to a higher state of eschatological life. I want to point out that all this is mere speculation! And the traditional view of covenant is one of both relationship and agreement. Not to mention, Fesko points out that the view expressed by Jordan (and Lusk) introduces death apart from sin, suggests that Adam's sin was not in eating from the tree of knowledge but not in waiting until he matured, and suggests that there was an ontological deficiency in Adam.

Wilhelmous a Brackel, a 17th century Dutch reformed theologian, wrote this concerning the covenant of works

"Acquaintance with this covenant is a of great importance, for whoever errs here or denies the existence of the covenant of works, will not understand the covenant of grace, and will readily err concerning the mediatorship of the Lord Jesus. Such a person will very readily deny that Christ by His active obedience has merited a right to eternal life for the elect".

Federal Visionists that deny the covenant of works are not an exception since they change the meaning of the cross of Christ. For Lusk, Jesus' mission was essentially the same as Adams. In addition, Lusk believes that believers have no need of the imputation of Christ's righteousness since everything the believer requires comes through union with the Savior. This is in contrast to the traditional understanding of the work of Christ: that Jesus is the second Adam who fulfills the obligations of the law and it is His obedience that is imputed to believers by faith. Jordan, though he affirms double imputation, says that the sins of the believer are imputed to Christ but that Christ's glory is imputed to the believer. This leaves the door open to the false doctrine that works somehow play into someone's salvation. Norman Shepherd, another FV proponent, verifies this concern by saying that a "justifying faith is not only a penitent faith but also an obedient faith". Lusk also implies that works somehow play into our salvation

"Biblically, judgment according to works comes at the end of history, not the beginning. Only after we have had the time to mature into fruit bearers does God give a full evaluation of our covenant fidelity. Judgment according to works is eschatological, not protological".

With works coming into play, one has to wonder how the FVs view Christ's sacrifice! For some reason it reminds me of what the Roman Catholic Church teaches about the meaning of Christ's sacrifice. If I remember correctly, the RCC teaches that Christ lived, died, and rose again to open the way of salvation via the sacrament of baptism. However, one must receive other sacraments, refrain from mortal sin which kills the grace of baptism, and avoid committing venial sins so as to not be more susceptible to committing mortal sins. Though the Catholic Church teaches that baptism is a sacrament of faith, the believer's salvation really comes down to their works, not Christ's. It seems like the FV theology is similar to the that of the Roman Catholic Church in that they both confuse law and gospel, justification and sanctification, and have deficient views of Christ's sacrifice. I believe that there are so many similarities that I am going to write a post on it!

Four Point Reformation Arminians Unite!

2011-11-08T18:00:00.000-06:00

This is the post that I orginally wanted to write when I began Against the Current the fall of 2008. I had recently heard about what some Calvinists thought of Arminians and I wanted to refute their claims. So here it is, the post that I decided to not post because it was a bit overboard.

Are you called to serve as a pastor? An evangelist? A missionary? A Sunday school teacher? Are you a young, twenty-something "Non-Calvinist" (A.K.A. "Arminian") afraid of being passed over for service by search committees, mission boards, seminary presidents, and other people and groups with power? You are "superficial", "not serious about Bible study and theology", "morally confused", "confused about salvation", "liberal", "secular humanist", or any other label attached to you in spite of evidence to the contrary. I encourage you to keep plowing ahead in your quest to obey the Lord's calling in spite of the opposition, no matter formidable.

I have been a Christian for six years and opposition to obeying the Lord is at every turn. People always find ways to present themselves to be "barriers", knowingly or not. In spite of all the obstacles I faced, God has always proven to be faithful to me, never abandoning me when things get tough. He is my strength, never failing to empower me for service. God is my fortress, always protecting me from any powers that oppose me in my walk with Him. He is my peace, when I am discouraged He fills me with peace knowing that He is in control.

I hear about all these people my age embracing Calvinism. They seem to desire a deeper study of the scriptures and a close walk with Christ. That has to be admired by any committed Christian. However, do not be discouraged when they shout you down in Sunday school for being Arminian. These same people may be one the search committee and mission board when your time for formal service is commenced. But do not give up! Nothing at all could prevent us from fulfilling God's call, unless we choose not to obey Him (humor intended)!

I plan on remaining to have a close walk with Jesus and living to bring Him glory. So all you committed Arminians that simply want to bring glory to Christ, who is worthy of our infinite praise, keep at it and do not grow weary!

Committed Christian

I want to note that I later found out that Calvinists were usually on the defensive when it comes to serving in the Southern Baptist Convention. However there are the Calvinists that are well known in the SBC that seem to want to rid it of Arminianism. The labels that Calvinists gave for Arminians were from actual Calvinists although I did not retain the sources for those labels. I commented on my desire to serve the Lord and how people have discouraged me over the years. I even mentioned something that I was taught six years prior by my first youth pastor. Namely, that the only thing that could prevent God's will from being done in my life was if I chose not to obey Him (which I believe is a confusion of God's sovereign and prescriptive wills). I had also recently heard about the Young, Restless, and Reformed crowd, and even after embracing the doctrines of grace later on, I do not consider myself to be one of the YYR. And finally, I believed that I was a "Reformation Arminian", otherwise known as a "Reformed Arminian".

But while I was doing some research on Arminianism and Calvinism I heard about this site called monergism.com that was popular to the Calvinists. Arminians have a site that reportedly wanted to become like monergism.com, but for Arminians (Society of Evangelical Arminians). After much hesitation I looked at this monergism.com. I read their definition of "monergism" and I actually agreed with it! I also read a book by a Free Will Baptist that compared Calvinism with Arminianism. I believed that faith was also a gift from God and was surprised to find out that the Calvinists believed that, but not the Arminians. And that made me question my Arminianism and I later embraced the doctrines of grace.

And finally, I want my readers to know that I do not look down on Arminians or anyone else for that matter.

Charts on Covenant Theology, New Covenant Theology, and Dispensationalism

2011-11-07T18:00:00.000-06:00

Covenant theology, new covenant theology, and dispensationalism are all systems of Bible interpretation. Since it is time consuming and oftentimes very confusing to read through pages upon pages of material concerning these systems of interpretation, I scoured the internet for charts describing the three systems. Some Christians are unaware that there are different systems of interpretation out there (I was until a few years ago) as well as those that are struggling to figure out which is the most biblical. This post is for you. These charts will inform you on the major differences between the systems which is useful for determining where you stand on this issue. Though I show the charts on this post, I encourage you to follow the links to the original source for each chart.

The covenant theology (which is held by Reformed and Presbyterian Christians) position is described on this chart (click to enlarge) provided on the Outpost Reformed Ministries Website.

New covenant theology (which is held by some Reformed Baptists) is described on this chart provided by Shane Becker, of the Christ My Covenant website.

Dispensationalism (which is held by evangelicals, some Calvinistic Baptists, and others) is described on this chart provided by PreteristArchive.com, which is the dispensationalism I encountered in the SBC.

The Sacred Cow of Dispensational Theology

2011-11-06T20:26:00.000-06:00

"What about the passage that says that not all Israel is Israel?" I asked puzzled by what the others in the Sunday school class were talking about. I had just listened to one person after another insisting that "Israel" in Galatians 6:16 "And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God" is only referring to the physical descendants of Israel. That was confusing to me since I understood it to be referring to the spiritual people of Israel, the Church of God composed of the Old and New Testament saints. I was even more confused when a woman shouted at me telling me that I was wrong. I did not realize that I encountered the sacred cow of dispensational theology. Dispensational theology is popular in the Southern Baptist Convention and other denominations. It is a system of Bible interpretation that has a rather colorful history. Daniel Hyde, pastor of Oceanside United Reformed Church, gives some pertinent details about dispensational theology in his article "Why Is Dispensational Theology So Popular?"

Dispensational theology, or dispensationalism, teaches a radical distinction between Israel and the Church and that God has a different plan for Israel and the Church. Dispensationalism began with John Nelson Darby (1800-82), who was a deacon in the Church of Ireland and left it for the Plymouth Brethren movement. Darby developed dispensationalism as a means to promote the "Plymouth Brethren's idiosyncratic ecclesiology by strictly dividing between the Old and New Testaments". He also saw dispensationalism as a means to protect the Calvinistic doctrines of grace. But oddly enough none of the dispensationalists I know personally believe in the doctrines of grace. (But John MacArthur, whom I personally do not know, is a dispensationalist). Contrary to Darby's attempt to change the Church's ecclesiology, the American church turned dispensationalism into a system of eschatology.

Dispensationalism became popular due to a number of factors:

D.L. Moody's use of dispensationalism to get people excited about evangelism.
Prolific dispensational writers like C.I. Scofield. Scofield is a name I heard here and there in the Southern Baptist churches I attended. There are many in the SBC (the denomination I am most acquainted with) that are proud owners of the Scofield Reference Bible.
Louis Sperry Chafer, a four point Calvinist and dispensationalist, founded Evangelical Theological College (later known as Dallas Theological Seminary). The seminary produced several well-known dispensationalists such as Hal Lindsey.
Several sociological events (evolution and Higher Biblical Criticism, the First and Second World Wars, etc) all contributed to a more pessimistic outlook in the general culture and in the Church. The idea was that the end times were near and dispensational theology was more consistent with this outlook.

So there's a brief summary of the history of dispensationalism. And I still believe that the "Israel of God" is referring to the entire Church of God.

E. Calvin Beisner on the Federal Vision

2011-11-05T08:00:00.000-05:00

E. Calvin Beisner points out the major problems with Federal Vision teaching in Chapter 23 of, "Some Broad Observations on the Federal Vision". Though the chapter can be read in its entirety online, I summarize it here.

The FV has a faulty view of covenant theology which has implications for salvation, personal and corporate spirituality and piety, the use and understanding of the sacraments, and conduct and theology and Biblical studies in general. The underlying problems are in its nontraditional use of traditional terms, view of assurance and the objectivity of the covenant, apostasy, structural failures in arguments, and most importantly rejection of the universal application of logic to theology.

The use of nontraditional use of traditional terms is revealed by the fact that FVs often do not make their definitions for terms clear.

FVs, such as Steve Wilkins, point people to their baptism for assurance of salvation. Wilkins even says that everyone baptized is in the covenant and that everyone in the covenant has every spiritual blessing in Christ (Eph 1:3). Thus, it is difficult to not infer that Wilkins believes "no baptized person will end up in hell". John Barach even says "...those people are in Christ who have been baptized into Christ...every baptized person is in covenant with God and is in union with Christ and the Triune God. The Bible doesn't know about a distinction between being internally in the covenant, really in the covenant, and being only externally in the covenant...Every baptized person is truly a member of God's covenant...every baptized person is in Christ and therefore shares in his new life,...and still receives, not only the covenant promises, but also the covenant's demands and the covenant warnings". Beisner points out that FVs need to prove that baptized "denotes a liturgical application of water and not inward baptism, of the heart, by the Spirit and not by the letter, made without hands". And I want to point out that Barach implies that the covenant is a conditional covenant, which reveals that they are operating with a different covenantal system than what Reformed Christians have traditionally affirmed. The FV scheme seems to put the covenant of works and the covenant of grace into one conditional covenant.

This leads Beisner to point out the inconsistency in the FV teaching in that they affirm that all baptized people have all the spiritual blessings in Christ (which biblically includes glorification) as well as the possibility of a baptized person committing apostasy. The reasons that FVs give for defending the possibility of apostasy for those who are truly in Christ ignore the fact that "abiding in Christ" means having faith in Him and the words of the gospel. Beisner notes that it is not the physical eating of the Supper or baptism that unite one to Christ, but faith.

There are also structural problems in FV arguments. Beisner notes that FVs may use a single term in their arguments , such as the term "election", but change the sense of the term mid argument.

Beisner says that the root problem with the FV teaching is that FVs tend to object to their statements being subjected to logical critique and logical inferences. Some FVs embrace Van Til's epistemology and apologetic, "an important element of which is reticence as to (or perhaps even hostility to) the use of logic in theology". This would not be in keeping with the traditionally high view of logic in Reformed circles. Calvin affirmed the importance of logic to proper exegesis and theology. The Westminster Divines believed that logic could help ministers and others by preventing them from affirming mutually contradictory interpretations of Bible passages. Douglas Wilson appeals to using "levels of discourse" when talking about the mutually contradictory affirmations of the FV, such as 'all baptized people have all the spiritual blessings and can apostatize'. But this is none other than the type of thinking that Francis Schaeffer warned about*, a sort of upper-story/lower-story dualism. Beisner comments, "No one will spend eternity blessed in heaven in one "level of discourse" and cursed in hell in another". Since proponents of the FV resist the universal application of logic to theology the FV will continue to be "unstable" and "plagued with error".

* Francis Schaeffer points out in his book, The God Who Is There (1968), that the "new theology", though in the process of development at that time, has the position (pg.78):

Faith (which has no rationality, i.e. contact with the cosmos (science) or history)

All rationality - including scientific evidence and history

That is, the new theology has a two tiered system in which each compartment is water-tight, or at least that is what the new theology strove toward. This type of thinking is inconsistent with biblical Christianity which presents a gospel that is based on historical facts and calls people to repentence and faith in an actual crucified and risen Savior. That is, Christianity does not separate the concept of faith from that which is rational.

What Is a Strict Sabbatarian?

2011-11-04T11:49:00.000-05:00

A member of the church made it known to me that the pastor is a "strict Sabbatarian" and I did not know what to say. I thought, "Well good thing that the pastor recognizes the need to keep the Sabbath". It was refreshing to know that because I was taught the erroneous belief that Jesus abolished the Sabbath. But there is more to it than that. Daniel makes it plain in a post concerning strict Sabbatarianism that they insist that "not only must one day out of seven be set aside for the Lord, we are to focus the entire day on either reading the Bible, worshipping God, serving in the church, and nothing else besides". And we are not to go out to eat because that would support others in violating the Sabbath. I'm thinking that as long as the pastor is not legalistic about it I'm fine with his believing that. I did often wonder about the rightness in going out to eat on the Sabbath, so I understand that point. Even when I was enormously busy in school it was profitable spiritually to do all I could to reserve Sunday for primarily reading God's word and prayer. It was also easy to crash in the middle of the busy week if I did not get the rest I needed.

Dr. Joseph (Joey) Pipa seems to be at least somewhat acquainted to the pastor since he came to his ordination a few years ago. So it was interesting to find out what some of his views on the Sabbath are. Pipa gave a lecture at Greenville Presbyterian Theological Seminary in 2002 and spoke on the necessity of Sabbath observance for communion with God. Pipa made the astute point that the Sabbath is mentioned in every genre of both the Old and New Testaments, something that I failed to notice before. He mentioned that we are free from other activities so that we can spend the day in private and public worship. Concerning going out to eat or flying home on the Sabbath, Pipa admonishes us to change our practice because we would be involving people in unnecessary work and deprive them of a blessing. Pipa also stated that the Sabbath was instituted to commemorate creation and to point forward to the redemption to come. Concerning the belief that the Sabbath no longer applies in the New Testament, Pipa makes note that it is part of the moral law for "there is no violation of ceremonial law that led to death". Pipa said "The Sabbath was appointed to be a great means of grace" and later says "The Sabbath helps us to conform us to the image of Christ. The Sabbath reminds us that this is a day of communion".

That made me look forward to Jesus' second return for that is when the 'eternal Sabbath' will begin!

Against the Current

Spiritual Gifts in the Bible

"Thou Shalt Not Kill" - Thomas Watson on the Sixth Commandment

Hope for Your House - Chapter 7, Covenants: God's Way With His People

A Seal For the Promise - Chapter 6, Covenants: God's Way With His People

Believers Have Sure Hope Because God Will Always Love Us - Romans 8

False Teachings Can Cripple Sanctification

Federal Vision View of Covenant and Biblical History

"I Promise Unto Death" - Chapter 5, Covenants: God's Way With His People

Introducing The Federal Vision and Covenant Theology - Guy Prentiss Waters

Preservation for Salvation - Chapter 4, Covenants: God's Way With His People

Putting Up the Bond - Chapter 3, Covenants: God's Way With His People

Covenantal Blessings - Chapter 2, Covenants: God's Way With His People

The Covenant: A Bond in Blood - Chapter 1, Covenants: God's Way With His People

Deceived and Receiving Antichrists?

Presbyterians and Spiritual Gifts

Top Ten Posts of 2011

Chris Rosebrough on the Federal Vision

God is the Fountain of Living Waters

Offering My Two Fish and Five Loaves To God

God's Steadfast Love - Isaiah 55:3

The Salvation Army and the Sacraments

Presbyterian Church in America Statistics

How Christians Should Not To Treat Muslims

Stay-At-Home Daughters?

Understanding Covenant Theology

"I Will Trust in the Lord"

Songs That Made an Impact

Difficult Questions to Ask the PCA Pastor

Thomas Watson on Keeping the Sabbath

PCA Membership Vow #5 - What Did I Say When I Joined the Church?

PCA Membership Vow #4 - What Did I Say When I Joined the Church?

PCA Membership Vow #3 - What Did I Say When I Joined the Church?

Becoming Godly Men and Women Out of Thankfulness to Christ

PCA Membership Vow #2 - What Did I Say When I Joined the Church?

PCA Membership Vow #1 - What Did I Say When I Joined the Church?

PCA Membership Vows Introduction

Thomas Watson on Idolatry and Trials

Commentary on Vision Forum's Books For Girls

Church Search Yields a Church To Go To!

Ever Wonder How Some Unbelievers Pray?

The House Church Plan

Ideas For Discipling New Christians

Local Church Outreach Coalition Strategy

The Gospel For Those in the Patriarchy and Quiverfull Movements

Suffering For Christ's Sake and His Gospel is Not in Vain

Westminster Catechism Rap

Charles Spurgeon Rap

I Was A Defective Baptist

Quotes From The Ten Commandments by Thomas Watson

Thomas Watson On God Being Our God

Thomas Watson on Law and Gospel

The Lord Graciously Assured Me of His Love

J.V. Fesko on the Federal Vision Rejection of the Traditional Understanding of the Covenant of Works

Four Point Reformation Arminians Unite!

Charts on Covenant Theology, New Covenant Theology, and Dispensationalism

The Sacred Cow of Dispensational Theology

E. Calvin Beisner on the Federal Vision

What Is a Strict Sabbatarian?