Archives For Theology

AugustineMany Christians recognize the name of Augustine of Hippo from his valiant defense of the biblical doctrine of divine sovereignty against the man-centered heresy of the British monk Pelagius. And we know that the Reformers made exceedingly frequent references to Augustine’s work as they fought against the man-centeredness of the Roman Catholic Church. But what many don’t know about Augustine was his consistent emphasis on the centrality of the affections—and particularly joy—in the believer’s life. In fact, he even defined love for God in terms of enjoying Him: 

“I call [love to God] the motion of the soul toward the enjoyment of God for his own sake, and the enjoyment of one’s self and of one’s neighbor for the sake of God.” [1]

It was this pursuit of his own pleasure—indeed, his own pleasure in God Himself—that strengthened Augustine to engage in the many debates and altercations of the Pelagian controversy. When a friend asked him why he even bothered with the polemical disputes, he answered:

“First and foremost because no subject gives me greater pleasure. For what ought to be more attractive to us sick men, than grace, grace by which we are healed; for us lazy men, than grace, grace by which we are stirred up; for us men longing to act, than grace, by which we are helped?” [2]

For Augustine, there was no dichotomy of “enjoying sovereign grace” on the one hand and “fighting for sovereign grace” on the other. The latter was fueled by the former. The joy of the Lord was his strength (Neh 8:10).

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Yesterday I explained that spiritual gifts were God’s way of uniting believers in the church and advancing the gospel through the church. Every believer uses their spiritual gifts when they serve the church for the purpose of building up each other (1 Cor 10:23-24, 1 Cor 12:7).

cessation.001

But there is an obvious exception to these principles: the sign gifts. By sign gifts I mean the gift of languages, interpretation, the gift of healing, the gift of apostleship, and the gift of miracles. These gifts were not merely examples of people serving the church, but instead they had a much more immediate role: they validated the ministry of the Apostles. This is exactly why Paul called them “sign” gifts (2 Cor 12:12).

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Last week, we considered Paul’s command to conduct ourselves in a manner worthy of the Gospel. We saw how an implication of that command is that our fight for holiness is to be fueled by Gospel grace. But how does the Gospel directly shape and direct your pursuit of holiness? How do we practically bring the Gospel to bear on the various facets of our lives, so that we might conduct our lives in a manner worthy of the Gospel?

Gospel Driven

Today, I want to try to answer those questions by considering 12 different biblical virtues, and showing how the Gospel draws a straight line to each of them.

 

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kingdom_comeIs Revelation 6:9–11 a proof text for amillennialism?

A few months ago, Sam Storms wrote a blog article explaining that, unlike many of his fellow amillennialists, he came to embrace amillennialism because of Revelation 20, not in spite of it. According to Storms, the evidence in Revelation 20 is altogether persuasive that the millennial reign of the saints is “a reference to the experience of co-regency on the part of those believers who are now in the intermediate state with Christ.” For this reason, in contrast to the premillennial view that the thousand years of Revelation 20 will take place after the Second Coming, Storms believes “the millennium is a current phenomenon, in heaven, spanning the age between the two advents of Jesus Christ.”

In the remainder of the article, Storms offers ten reasons why Revelation 20 itself persuades him that amillennialism is true, all of which were also articulated in his recent book, Kingdom Come. In the fifth reason, Storms appeals to “the obvious parallel” between Revelation 20:1–6 and Revelation 6:9–11 (also see Kingdom Come, 457–58). Continue Reading…

“Only conduct yourselves in a manner worthy of the gospel of Christ.”
– Philippians 1:27 –

Phil 1;27This little phrase is the very heart of Paul’s letter to the Philippians. Paul’s preeminent concern in his letter to the church of Philippi is that they would bring the practice of their lives into conformity with the position they enjoy as sharers in the Gospel of Christ. In reflecting on this command, two implications become immediately apparent.

Sanctification is the Necessary Fruit of Justification

The first implication of this text is that sanctification is the necessary fruit of justification. The one who has been justified by grace through faith in Christ alone—the one who has been declared righteous in his position before God—will grow and progress with respect to practical righteousness in his life.

This is the consistent testimony of the New Testament, and especially throughout Paul’s letters.

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Who is church history’s most notorious false teacher?

It might not be possible to answer that question definitively. But if we were to create a top-ten “most wanted” list, the name Arius would undoubtedly be near the top.

In ancient times, Arius’s teachings presented the foremost threat to orthodox Christianity — which is why historians like Alexander Mackay have labeled him “the greatest heretic of antiquity.” None other than Martin Luther said this about Arius:

The heretic Arius [denied] that Christ is true God. He did much harm with his false doctrine throughout Christendom, and it took four hundred years after his death to combat its injurious influence, yea, it is not even yet fully eradicated. In the death of this man the Lord God exalted His honor in a marvelous manner.

In case his name doesn’t sound familiar, Arius was a famous fourth-century false teacher who taught that the Son of God was a created being. Consequently, Arius denied Christ’s equality with God the Father, and along with it, the doctrine of the Trinity. Essentially, he was the Continue Reading…

August 26, 2014

The First Seminary

by Nathan Busenitz

Today is the first day of classes for the fall semester at The Master’s Seminary. Hence the topic of today’s post. Paul_teaching A biblical justification for seminary education might be made from a number of passages, from Matthew 28:19 (and its emphasis on teaching disciples) to 2 Timothy 2:2 (and its emphasis on leadership training) to Titus 1:9 (and its emphasis on elders being equipped to articulate and defend the faith).

But there is a short passage in Acts that, I believe, provides a biblical precedent for seminary education in a particularly insightful way. These verses, which at first glance may not seem overly significant, show the apostle Paul starting a theological training school in the city of Ephesus. As one commentator explains: “In Ephesus, Paul opened a school of theology to train future leaders for the developing church in the province of Asia” (Simon J. Kistemaker, Acts, NTC, 684).

I doubt Paul called it Ephesus Theological Seminary (not to be confused with the modern ETS), but in essence that is exactly what it was. Continue Reading…

August 15, 2014

Law and Grace

by Wyatt Graham

Schütte_&_Pöppe_Fabrik_hauswirtschaftlicher_Maschinen_Hannover-Linden_Rechnung_1909-01-16_Rückseite_Detail_IIIIIIIIIIBalancing God’s grace with his commands can overload even the most sincere Christian. And it’s not only lay believers who struggle with this balance. Recently, Christian leaders vigorously debated how to balance law and grace in the Christian’s life. Some argued that Christians should live their life solely by grace, while others advocated that both grace and law should guide a person’s life.

You’ve probably experienced the practical side to the debate in your life. Recall sinful behavior that you struggle with, and which you want to overcome. Perhaps you struggle with pornography, recurring anger, or even slothfulness. Whatever your struggle is, you’ve probably tried many different ways to overcome it. Do you rely on grace and turn to God’s commands in the Bible or create a system of rules that guide your eyes away from your ailing sin? Or, do you turn solely to God’s grace to overcome this sin? Put another way, do try to find some command in the Bible to tell you what to do, or do you rely on God’s grace even if you accidentally do something against God’s will?

I have seen both tactics take place in lives of people around me. I have observed people struggling with bitterness run to Scripture and locate all of the verses that directly apply to that area and hang them around the house, and start to memorize them. These verses often are commands to put off, followed by a command towards the opposite godly trait. After creating these “rules”, grief and remorse can often roll down upon them and refuse to leave—taunting them that they the uttermost sinner who will only ever wallow in this sin and never conquer it.  Continue Reading…

***Update from August 11 – In the light of the meltdown that this post has caused, and in response to a friend who gave me a little “what for” with regards to this post, I’ve gone through and attempted to edit it and soften my responses as much as possible.  This is a touchy subject matter and I didn’t treat either John Piper or Justin Taylor with the respect that they deserve.  We’re all works in progress…some with more room for progress than others…sigh***

A few days ago, I had an article passed on to me called Nine Reasons We Can Be Confident Christians Won’t Be Raptured Before The Tribulation from Justin Taylor’s blog, in which he was summarizing/re-blogging an article by John Piper.  A bunch of folks got worked up (on the internet?  What?), but my superiors asked me to respond and so I agreed to write a response.  Now I’m no stranger to disagreement and my various theological positions that have essentially made me the sweaty asthmatic nerd on the playground of Evangelicalism (nobody likes an outspoken cessationist who is Calvinistic and dispensational), so I’ve basically got nothing to lose!

Nerd

Justin Taylor linked to this article by John Piper and delivers nine reasons why he finds the concept of the pre-tribulational rapture problematic.  Let’s take a look at each one in full, and I’ll post my responses in green: Continue Reading…

Heb 1;3The Old Testament had much to say about the presence of God. Throughout the history of Israel, God’s presence was mediated through fire (Exod 3:6; Deut 5:4), through blazing light (Exod 33:18–23), through visions (Ezek 1:28) and angels (Jdg 6:21–22; cf. 13:21–22), through the temple worship (Pss 27:4; 63:1–2), and even through God’s own Word (1 Sam 3:21). But with the coming of Jesus and the New Covenant era, the glory of God’s presence is now uniquely and supremely manifested “in the face of Christ” (2 Cor 4:6). This makes sense, of course, because Christ is the perfect “image of God” (2 Cor 4:4).

This is precisely the testimony of the opening verses of the Book of Hebrews. Though God had revealed Himself by speaking to the fathers in the prophets in many portions and in many ways, in these last days He has spoken finally and decisively in His Son (Heb 1:1). Christ is therefore the radiance of the Father’s glory (1:3)—the manifestation of the very presence of God, the “effulgence of the divine glory,” as one commentator colorfully puts it.

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