Christian Living from The Covenant Communicator

Report of Session Meeting 21 June 2007

Todd Cobb — Sat, 23 Jun 2007 20:11:46 GMT

The Session of Beal Heights Presbyterian Church met in a Stated Meeting on Thursday, 21 June 2007, in the Sunday School Annex. Present for the meeting were the Moderator, Teaching Elder John Butler; the Clerk of Session, Ruling Elder Mike Rogers and RE Todd Cobb. None were absent. Also present was Deacon Michael Rogers. The meeting was called to order at 6:55 P.M. and was opened with prayer by DE Mike Rogers. In the area of Administration and Pastoral concerns, the session discussed and approved the request from TE John Butler for vacation leave from 31 July 2007 to 14 Aug 2007. The session discussed the need for pulpit supply for the Lord’s Day on 5 Aug 07 and for 12 Aug 07. The session approved TE Shawn Young, Associate Pastor from Heritage Presbyterian Church in Oklahoma City to cover pulpit supply for the 5th and Chaplain (MAJ) Kenneth Hurst to cover pulpit supply on the 12th. Additionally, the session approved RE Todd Cobb to cover the Wednesday Night Prayer Meeting leadership for 1 Aug 07 and RE Mike Rogers to cover Wednesday Night Prayer Meeting leadership on 8 Aug 07. We pray that God would grant rest and travel mercies for the Butler family during their vacation and provide grace to those who will replace TE John Butler in pulpit supply during his absence. The session discussed matters concerning pastoral care in their under-shepherding groups. Items of concern were discussed and decisions were made regarding counseling, shepherding, and mercy needs for members with in our congregation. Of matter of concern to the session was the poor attendance on the Sunday evening worship services. The elders have committed to encouraging the members of the congregation to avail themselves of the public means of grace at both the morning and evening worship services on the Lord's Day. We ask God to give us wisdom and strength to continue to apply God’s Word in the ministry of our congregation. In the area of Ministry Reports, the session read and approved the Mercy Fund Financial Report for the month of May 2007. We praise God for his providence in continuing to provide the resources to care for those who are in need. The session also discussed the progress of the Soup Kitchen Ministry and the Youth Recreational Outreach Ministry which begin this month. It is our prayer that God would bless the work of these ministries and that it would provide opportunities for the furthering of the gospel and the Glory of Lord and Savior Jesus Christ. In the area of Ministry Plans, Operations and Training, the session discussed the dinner honoring Ruling Elder Emeritus CD Turner at the July Family Night Supper. The session approved funds for the cost of the meal and for the plaque for presentation during the dinner. The session also approved conducting the 100th Anniversary of BHPC during the Family Night Supper in September. At that time a video from the 90th Anniversary celebration, along with new materials, will be shown followed up with a time of prayer. The session also approved to hold the 2nd night of our “Celebrate Our New Piano Night” during the August Family Night Supper. The session discussed future study opportunities for Women in the Church (WIC) and has requested that WIC meet to discuss changes in format, teaching responsibilities, and subjects for study during WIC meetings and to report back to the session with recommendations. It is our prayer that God would bless the WIC program at BHPC and that their time spent together would be refreshing, encouraging, and a glory to our Father in Heaven. The session discussed the 4th of July Neighborhood Block Party Outreach and approved funds in the amount of $500 dollars to support this ministry. The session also discussed and scheduled a time for door-to-door distribution of invitations for this event, to take place on Saturday, June 30, 2007, at 10:00 A.M. In the area of Ministry Support, the session read and approved the Treasurer’s Report for May 2007. Those interested in reviewing the report can do so by checking the bulletin board located in the hall next to the secretary’s office. The next meeting of the Session was set for July 19th at 7:00 P.M. at the Pastor’s Study. Minutes of the called meetings conducted on May 27th and June 20th, 2007 were read and approved by common consent. It was moved and carried at 9:01 P.M. to adjourn the meeting, and the meeting was closed with prayer by TE John Butler. May God bless the work of His Church here at Beal Heights; that we may glorify Him in all that we do.

First Night Of Neighborhood Youth Recreational Outreach

Tue, 12 Jun 2007 03:43:07 GMT

The neighborhood in which our congregation's facilities is located is in the second-poorest area of Lawton, according to Census Bureau data. We have lots of drug and gang activity; we also have tons of children with little or nothing to do who are running the streets. They are young lambs without a shepherd.

After taking turns watching concrete dry (literally) until midnight after a new sidewalk was poured to keep kids or gang members from scratching stuff into the pour, those of us on the watch compared notes. One thing we all commented on: the number of children in the neighborhood who are given little or no supervision.

We hit on the idea of having a neighborhood youth recreational outreach on Monday evenings. We purchased a couple of roll-away goals, basketballs and footballs. Then we gave out some flyers to neighborhood kids. And prayed. Tonight was our first night.

We had one 18 year old, a couple of junior high kids, and four elementary age children come by to play. We gave the elementary age kids copies of the First Catechism.

An elder and a deacon and seven other adult members of the congregation were there tonight to help. I think we had as much fun as the children did, and we pray that the seed sown tonight will continue for God's glory.

PCA News

Wed, 06 Jun 2007 11:46:51 GMT

BYFAITHONLINE NEWSLETTER
THE NEWSLETTER OF AND FOR THE PRESBYTERIAN CHURCH IN AMERICA

IN THIS ISSUE:

• Registration for 35th PCA General Assembly Still Open
• Watch the 35th PCA General Assembly on Live Webcast
• RBI – MTW Joint Letter Regarding Changes in Retirement Plan
• Gatherings at the 35th PCA General Assembly
• Called Home to Glory
• PCA Book and Music Notes
• PCA People in the News
• Scholarship Awards for the WTS Texas Campus
• 2007 Women in the Word Conference WTS
• Preview of MTW’s HIV/AIDS Ministry in Ethiopia

Registration for 35th PCA General Assembly Still Open
The 35th PCA General Assembly will be held in Memphis, Tenn., next week, June 12-15, 2007. Registration is still open and can be completed online or commissioners can register at the GA. For more information about registration and costs, go to http://pcaac.org/2007GeneralAssembly/07registration.htm

Watch the 35th PCA General Assembly on Live Webcast
The 35th PCA General Assembly will be webcast live from the Cook Convention Center in Memphis. The webcast will begin on June 12 at 7:30 p.m. (Central time). If you cannot watch the GA live, each session will be archived and available to view at any time. To watch the GA, go to http://pcaga.com

RBI – MTW Joint Letter Regarding Changes in Retirement Plan
Retirement Benefits, Inc. and Mission to the World have issued a joint letter explaining changes in MTW’s retirement program. To read the letter, go to http://tinyurl.com/26qjk9

Gatherings at the 35th PCA GA
World Harvest Mission luncheon on June 13 at Ballroom C at the Memphis Cook Convention Center. Speakers Hunter Dockery, Senior Pastor of Redeemer PCA in Winston-Salem, N.C. and Craig Brown, Senior Pastor of City Church in Nashville, Tenn. Attendees will receive a free copy of Restoring Broken Things, by Steven Curtis Chapman and Scotty Smith. Purchase tickets in advance at http://whm.org/store for $20.

Called Home to Glory
TE Frederick Sanders Campbell, 89, a member of Tennessee Valley Presbytery, died Tuesday, May 22, 2007, in Nashville, Tenn., following a stroke. Sandy was born December 13, 1917, in Syenchun, Korea. He graduated from Wheaton College and Faith Seminary. He was a pastor in North Dakota and Tennessee and a missionary in Kenya, E. Africa for 38 years with his late wife Grace McFadden Campbell. He retired to Bailey Manor in Clinton, S.C., where he was chaplain.

Laura Sheffer, a PCA missionary with African Bible Colleges, died in Kampala, Uganda on May 25, 2007. She is survived by her husband Scott and four children.

PCA Book and Music Notes
Holly Dutton, Worship Director at Trinity Presbyterian Church, Norfolk, Va., has produced a 4- CD volume entitled The Westminster Shorter Catechism Songs, which sets the entire Shorter Catechism to music. To listen to clips and to order, go to http://www.reformedmusic.com.

Walt Mueller, a member of Westminster PCA in Lancaster, Penn., and President of the Center for Parent/Youth Understanding, has released his latest book, Youth Culture 101 (Youth Specialties/Zondervan). Written for youth workers, parents, pastors, and educators, the book offers a realistic, hope-filled, and practical overview of current youth culture trends that are shaping children and teens, along with Biblical analysis and responses to these trends. To order, go to http://www.amazon.com/Youth-Culture-101-Walt-Mueller/dp/0310273137

PCA People in the News
David Tyson, son of TE and Mrs. Bill Tyson of Westminster PCA in Ft. Walton Beach, Fla., graduated first in the Class of 2007 at West Point Military Academy, on May 26, 2007.

Scholarship Awards for the WTS Texas Campus
Westminster Seminary is awarding 10 scholarships for students entering the M.Div. program of study at its Texas Campus in Dallas. The scholarship is for 40 percent of tuition for Fall and Spring semesters. Awards will be made on a rolling basis, starting June 1, 2007 and ending August 15, 2007. For full details on eligibility, application forms, and on online video, go to http://wts.edu and click “Deadlines/Applications.”

2007 Women in the Word Conference WTS
Women of Westminster Seminary will sponsor its second annual Women in the Word: A Workshop October 19-20, 2007, at the Glenside, Pennsylvania campus. This program is designed to help develop biblically skillful, theologically discerning women Bible teachers. Dr. Karen Jobes, a Westminster Ph.D. graduate, will be the plenary speaker. Registration for the event includes dinner and lunch. Enrollment is by application only (June 30 deadline) and is limited. Go to http://www.wts.edu/news/WomenBro4.pdf for the brochure.

Preview of MTW’s HIV/AIDS Ministry in Ethiopia
TE Steve Smallman, Jr., associate pastor of New Song PCA in Baltimore, Md., was recently in Addis Ababa, Ethiopia to observe the MTW/SIM work there among those living with HIV/AIDS. It is bringing the hope of the gospel to those who are hopeless. He has provided a 3 minute version of the story; it is also available in a 12 minute format. To view the video, go to http://my.videoegg.com/video/dhCPrZ

Byfaithonline – The Web Magazine of the PCA
Make sure to visit www.byfaithonline.com regularly to read articles and news for and about the PCA. To subscribe to the print edition of the byFaith magazine go to https://giving.christianity.com/donatenow/pca/offers.php.

Dominic Aquila, Editor
Byfaithonline Newsletter
daquila@byfaithonline.com
http://www.byfaithonline.com

NOTE: Links to Internet sites are provided for informational purposes only and do not imply endorsement of the content of those sites or organizations by the Presbyterian Church in America or byFaith.

BHPC Bulletin for 6/10/07

Tue, 05 Jun 2007 18:04:43 GMT

The Lord's Day June 10, 2007 Welcome to Beal Heights Presbyterian Church 614 SW Park Avenue, Lawton, Oklahoma 73501 (580) 3554702 www.bealheights.org / info@bealheights.org Elders: John O. Butler, Pastor / Mike Rogers, Clerk / Todd Cobb C.D.Turner (Emeritus) / Bob Nauman (Emeritus) Deacon: Michael R. Rogers A Few Notes About Our Services

Beal Heights observes the Lord's Supper each Sunday. We invite all professing Christians whose membership is in good standing with an evangelical, Bible believing congregation to join with us at the Lord's Table. If you are visiting with us today, please meet with our elder in the foyer for a quick interview to be admitted to the Lord's Table. When the prelude begins, please curtail conversation and prepare your hearts for worship. Please make sure electronic devices are off or using silent mode. If you are visiting with us today, please help us to get to know you by filling out one of the blue cards in the pew racks and placing it in the offering plate when the offering is collected. We love children in our worship services! For our parents, there is a Cry Room in the back of the sanctuary for calming children in order to return to the worship service. We also offer a Visitors' Nursery for children 3 and under. If you wish to utilize it. Please speak with the greeters for directions. Hearing assistance devices are available at the taping table. If you should need assistance in any way, please speak with our greeters. Announcements for June 10, 2007

The Session has started a recreational youth outreach to the children of our neighborhood, on Monday evenings from 6-9 PM, starting Monday, June 11th. If you'd like to help with this recreational and evangelistic work, please see one of our elders. Our Weekly Prayer Meeting & Bible Study will meet Wednesday at 7:00 PM in the Chapel. The Lord's Day June 10, 2007 Beal Heights Presbyterian Church The Morning Worship Service 10:45 AM The Prelude Welcome and Announcements Sharing of Praises and Prayer Requests We silently prepare our hearts for worship The call to worship Almighty God Hymn 302 “Come, Christians, Join To Sing” A Prayer of Adoration, Praise, and Invocation, with The Lord's Prayer Old Testament Reading:Exodus 24 Hymn 37 “All That I Am I Owe To Thee” New Testament Reading: 1 Corinthians 15 Confession of Sin (Unison) Almighty God, we are unworthy to come into your presence, because of our many sins. We do not deserve any grace or mercy from you, if you dealt with us as we deserve. We have sinned against you, O Lord, and we have offended you. And yet, O Lord, as we acknowledge our sins and offenses, so also do we acknowledge you to be a merciful God, a loving and favorable Father, to all who turn to you. And so we humbly ask you, for the sake of Christ your son, to show mercy to us, and forgive us all our offenses. Forgive the sins of our youth, and the sins of our old age. By your Spirit, O God, take possession of our hearts, so that, not only the actions of our life, but also the words of our mouths, and the smallest thought of our minds, may be guided and governed by you. Through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be all honor and glory, n now and forever. Amen. The Promise of God's Pardoning Grace: I Peter 1:18-19 Prayer of Intercession and Thanksgiving Sermon: "How Can God Condemn if We Can't Resist His Will? Text: Romans 9:18-21 We pray for grace to apply what we have learned The Sacrament of the Lord's Supper (All those who have been previously approved by our elders are invited to partake of the Supper. Others are invited to watch and pray) Hymn 688 “Have Thine Own Way, Lord” The Words of Institution Fencing the Table A Prayer of Consecration Distribution of the Supper A Prayer of Thanksgiving The Offering The Doxology Prayer Hymn 109 “Lord, My Weak Thought In Vain Would Climb” Benediction Silent Prayer (Seated) The Postlude: We go forth to glorify God. THE EVENING WORSHIP SERVICE June 10, 2007, 6:00 PM The Call to Worship Invocation Hymn 697 “Wonderful Words Of Life” Reading of God's Word: Ezekiel 41 & Matthew 24 Reading of God's Law: Inside cover of hymnal (Unison) Confession of Sin (Unison) Almighty and most merciful Father; we have erred and strayed from Your ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against Your holy laws. We have left undone those things which we ought to have done; and we have done those things which we ought not to have done; and there is no health in us. But, O Lord, have mercy upon us, miserable offenders. Spare those, O God, who confess their faults. Restore those who are penitent; according to Your promises declared unto mankind in Christ Jesus our Lord. And grant, O most merciful Father, for His sake; that we may hereafter live a godly, righteous, and sober life; to the glory of Your holy name. Amen. The Promise of God's Pardoning Grace: 1 John 1:9 Exhortation to Walk in Obedience Affirmation of Faith: The Confession of Faith, 1.9, Hymnal, p. 849 Intercessory Prayers Hymn 36 “Lord, Thou Hast Searched Me” Prayer of Illumination The Sermon: "The Efficiency Of God's Word" Text: Isaiah 55:8-13 Hymn 136 “Thy Word Have I Hid In My Heart” Closing Prayer Benediction

Forgetting the Source of All

Tue, 05 Jun 2007 11:19:49 GMT

11 “Take care lest you forget the Lord your God by not keeping his commandments and his rules and his statutes, which I command you today, 12 lest, when you have eaten and are full and have built good houses and live in them, 13 and when your herds and flocks multiply and your silver and gold is multiplied and all that you have is multiplied, 14 then your heart be lifted up, and you forget the Lord your God, who brought you out of the land of Egypt, out of the house of slavery, 15 who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock, 16 who fed you in the wilderness with manna that your fathers did not know, that he might humble you and test you, to do you good in the end. 17 Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ 18 You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. (Deut 8:11-18, ESV)

A solemn warning is given the Israelites as they enter the land of promise, here in the 8th chapter of Deuteronomy. Take care, the LORD says, not to forget Him. To forget God, in this context, is to forget His commandments and not to keep them - to be disobedient children. This is the God who brought them out of Egypt, provided for them in the wilderness and gave them the Law (v. 14-16)- note how frequently this is brought as a charge against Israel; the God they forget is the one who rescued them from the life of death they had in bondage. The reason for the warning is their bounty... (v. 12-13) 1) when they have eaten and are full 2) when their herds and flocks multiply 3) when silver, gold and all they have is multiplied This is the danger - their great wealth and physical comfort that God promised them and gave them. What is the threat? End of verse 16: "that he might humble you and test you." If and when Israel forgot God, failed to uphold His commandments, and enjoyed the gifts rather than the giver of gifts, they would be humbled - brought low - because ultimately they considered themselves the source of all they had (v. 17). Today, we are a wealthy nation. Our silver and gold are multiplied and we have eaten and are full. We are in a state of sad neglect of the LORD who provides all, as we sit in a crass, hyper-sexualized and materialistic culture, in which society is fascinated with itself, and in which Jehovah God is shoved aside in favor of things that tickle the senses. It is a woeful situation fit only for grieving. I am also reminded today of my own forgetting of God's hand in all that I have, and this passage gives me pause to think of how I am forgetting God in disobeying him. Why does sin still get the better of me? Why is it so easy to be lazy and fail in obedience? Have I forgotten the source of all my earthly (and ultimately, spiritual) provision?

The Five Points of Calvinism - Part Five

Fri, 01 Jun 2007 20:35:06 GMT

THE FIVE POINTS OF CALVINISM by R. L. Dabney (1820-1898) Part Five V. PERSEVERANCE OF THE SAINTS. Our Confession, in Chapter XVII., Sections i and ii., states this doctrine thus: "They whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved." "This perseverance of the saints depends not upon their own their own will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace from all which ariseth also the certainty and infallibility thereof." I beg the reader to weigh these statements with candor and close attention. He will find that we do not ascribe this stability of grace in the believer to any excellence in his own soul, even regenerate, as source and cause, but we ascribe it to the unchangeable purpose and efficacious grace of God dwelling and operating in them. All the angels, and Adam, received from their Creator holy natures; yet our first father and the fallen angels show that they could totally fall away into sin. No one in himself is absolutely incapable of sinning, except the unchangeable God. Converted men, who still have indwelling sin, must certainly be as capable of falling as Adam, who had none. We believe that the saints will certainly stand, because the God who chose them will certainly hold them up. We do not believe that all professed believers and church members will certainly preserve and reach heaven. It is to be feared that many such, even plausible pretenders, "have but a name to have while they are dead.'' They fall fatally be cause they never had true grace to fall from. We do not teach that any man is entitled to believe that he is justified, and therefore shall not come again in condemnation on the proposition "once in grace always in grace,'' although he be now living in intentional, willful sin. This falsehood of Satan we abhor. We say, the fact that this deluded man can live in willful sin is the strongest possible proof that he never was justified, and never had any grace to fall from. And, once for all, no intelligent believer can possibly abuse this doctrine into a pretext for carnal security. It promises to true believers a perseverance in holiness. Who, except an idiot, could in infer from that promise the privilege to be unholy? Once more. We do not teach that genuine believers are secure from backsliding, but if they become unwatchful and prayerless, they may fall for a time into temptations, sins, and loss of hope and comfort, which may cause them much misery and shame, and out of which a covenant-keeping God will recover them by sharp chastisements and deep contrition. Hence, so far as lawful self-interests can be a proper motive for Christian effort, this will operate on the Presbyterian under this doctrinal perseverance, more than on the Arminian with his doctrine of falling from grace. The former cannot say, I need not be alarmed though I be backslidden; for if he is a true believer he has to be brought back by grievous and perhaps by terrible afflictions; he had better be alarm at these! But further, an enlightened self-love will alarm him more pungently than the Arminians' will. Here is an Arminian who finds himself backslidden. Does he feel a wholesome alarm, saying to himself, "Ah, me, I was in the right road to heaven, but I have gotten out of it; I must get back in to it?" Well, the Presbyterian similarly backslidden is taught by his doctrine to say: I thought I was in the right road to heaven, but now I see I was mistaken all the time, because God says, that if I had really been in that right road I could never have left it. Alas! therefore, I must either perish or get back; not to that old deceitful road in which I was, but into a new one, essentially different, narrower and straighter. Which of the two men has the more pungent motive to strive? As I have taken the definition of the doctrine from our Confession, I will take thence the heads of its Proofs : (a), The immutability of God's election proves it. How came this given sinner to be now truly converted? Because God had elected him to salvation. But God says,''my purpose shall stand, and I will do all my pleasure." Since God is changeless and almighty, this purpose to save him must certainly succeed. But no man can be saved in his sins, therefore this man will certainly be made to persevere in grace. (b), The doctrine follows from the fact that God's election is sovereign and unconditional, not grounded in any foreseen merit in the sinner elected. God knew there was none in him to foresee. But God did foresee all the disobedience, unthankfulness, and provocation which that unworthy sinner was ever to perpetrate. Therefore, the future disclosure of this unthankfulness, disobedience, and provocation by this poor sinner, cannot become a motive with God to revoke his election of him. God knew all about it just as well when he first elected him, and yet, moved by his own motives of love, mercy, and wisdom, he did elect him, foreknowing all his possible meanness. (c), The same conclusion follows from God's covenant of redemption with his Son the Messiah. This was a compact made from eternity between the Father and the Son. In this the Son freely bound himself to die for the sins of the world and to fulfill his other offices as Mediator for the redemption of God's people. God covenanted on this condition to give his Son this redeemed people as his recompense. In this covenant of redemption Christ furnished and fulfilled the whole conditions; his redeemed people none. So, when Christ died, saying "It is finished," the compact was finally closed; there is no room, without unfaithfulness in the Father, for the final falling away of a single star out of our Savior's purchased crown; read John xvii. It is "an everlasting covenant, ordered in all things, and is sure." (2 Sam. xxiii. 5.) (d), We must infer the same blessed truth from Christ's love in dying for his people while sinners, from the supreme merits of his imputed righteousness, and the power of his intercession: "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.'' (Rom. v. 8-10.) "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. viii. 32.) Of Christ, the Intercessor, it is said: "Him the Father heareth always. But see John xvii. 20: "Neither pray I for these alone, but for them also which shall believe on me through their word." If the all-prevailing High Priest prays for all believers, all of them will receive what he asks for. But what and how much does he for them? Some temporary, contingent and mutable grace, contingent on the changeable and fallible human will? See John xvii. 24: " Father, I will that they also whom thou hast given Me be with me where I am; that they may behold my glory, which thou hast given Me." (e), If any man is converted, it is because the Holy Ghost is come into him ; if any sinner lives for a time the divine life, it is because the Holy Ghost is dwelling in him. But the Bible assures us that this Holy Ghost is the abiding seed of spiritual life, the earnest of heaven, and the seal of our redemption. Believers are "born by the word of God, of a living and incorruptible seed, which abideth and liveth forever,'' The Apostle Paul declares that they receive the earnest of the Spirit, and that his indwelling is " the earnest of the purchased possession." The same apostle says (Eph. iv. 30): "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." (See 1 Jn. 3.9). An earnest, or earnest-money, is a smaller sum paid in cash when a contract is finally closed, as an unchangeable pledge that the future payments shall also be made in their due time. A seal is the final imprint added by the contracting parties to their names to signify that the contract is closed and binding. Such is the sanctifying presence of the Holy Spirit in every genuine believer; a deathless principle of perseverance therein, God's advanced pledge of his purpose to give heaven also, God's seal affixed to his covenant of grace. This, then, is the blessed assurance of hope which the true believer is privileged to attain: not only that God is pledged conditionally to give me heaven, provided I continue to stick to my gospel duty in the exercise of my weak, changeable, fallible will. A wretched consolation that to the believer who knows his own heart ! But the full assurance of hope is this: Let the Holy Spirit once touch this dead heart of mine with his quickening light, so that I embrace Christ with a real penitent faith; then I have the blessed certainty that "this God who hath begun the good work in me, will perfect it unto the day of Jesus Christ" (his judgment day), (See Phil. 1.6) that the same divine love will infallibly continue with me notwithstanding subsequent sins and provocations, will chastise, restore, and uphold me, and give me the final victory over sin and death. This is the hope inexpressible and full of glory, a thousand-fold better adapted to stimulate in me obedience, the prayer, the watchfulness, the striving, which are the means of my victory, than the chilling doubts of possible falling from grace. Again, the Scriptures are our best argument. I append a few texts among many: See Jer. xxxii. 40: "And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from Me." My Sheep never perish, and none shall pluck them out of my hand (Jn.10.27 ff). 2 Tim. ii. 19:" The foundation of God standeth sure, having this seal, the Lord knoweth them that are his.'' Christ himself implies that it is not possible to deceive his elect. 1 Peter I. 5 : Believers " are kept by the power of God through faith unto salvation." The same apostle thus explains the apostasy of final backsliders. 2 Peter ii. 22: "The sow that was washed returns to her wallowing in the mire.'' She is a sow still in her nature, though with the outer surface washed, but never changed into a lamb; for if she had been, she would never have chosen the mire. The apostle (1 John ii. 19) explains final back slidings in the same way, and in words which simply close the debate: "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us." My affirmative argument virtually refutes all objections. But there are two to which I will give a word. Arminians urge always an objection drawn from their false philosophy. They say that if God's grace in regeneration were efficient, certainly determining the convert's will away from sin to gospel duty, it would destroy his free agency. Then there would be no moral nor deserving quality in his subsequent evangelical obedience to please God, any more than in the natural color of his hair, which he could not help. My answer is, that their philosophy is false. The presence and operation of a right principle in a man, certainly determining him to right feelings and actions, does not infringe his free-agency but rather is essential to all right free-agency. My proofs are, that if this spurious philosophy were true, the saints and elect angels in heaven could not have any free-agency or praise-worthy character or conduct. For they are certain and forever determined to holiness. The man Jesus could not have had any free-agency or merit, for his human will was absolutely determined to holiness. God himself could not have had any freedom or praiseworthy holiness. He least of all! for his will is eternally, unchangeably, and necessarily determined to absolute holiness, If there is anything approaching blasphemy in this, take notice, it is not mine. I put this kind of philosophy from me with abhorrence. It is objected, again, that the Bible is full of warnings to believers to watch against apostasy, like this in I Cor. x. 12: "Let him that thinketh he standeth take heed lest he fall." The sophism is, that if believers cannot fall from grace all these warnings are absurd. I reply, they are reasonable, because believers could fall from grace if were left to their own natural powers. In this sense, they naturally might fall, and therefore watchfulness is reasonably urged upon them, because God's unchangeable purpose of grace towards them is effectuated in them, not as if they were stocks or stones, or dumb beasts, but rational free agents, to be guided and governed by the almighty Spirit through the means of rational motives. Therefore, when we see God plying believers with these rational motives not to back slide, it is not to be inferred that he secretly intends to let them backslide fatally, but rather just the contrary. I will close with a little parable: I watch a wise, intelligent, watchful, and loving mother, who is busy about her household work. There is a bright little girl playing about the room, the mother's darling. I hear her say, "take care, baby dear, don't go near that bright fire, for you might get burned." Do I argue thus? Hear that woman's words ! I infer from them that that woman's mind is made up to let that darling child burn itself to death unless its own watchfulness shall suffice to keep it away from the fire, the caution of an ignorant, impulsive, fickle little child. What a heartless mother! But I do not infer thus, unless I am a heartless fool. I know that this mother knows the child is a rational creature, and that rational cautions are one species of means for keeping it at a safe distance from the fire; therefore she does right to address such cautions to the child; she would not speak thus if she thought it were a mere kitten or puppy dog, and would rely on nothing short of tying it by the neck to the table leg. But I also know that that watchful mother's mind is fully made up that the darling child shall not burn itself at this fire. If the little one's impulsiveness and short memory cause it to neglect the maternal cautions, I know that I shall see that good woman instantly drop her instruments of labor and draw back her child with physical force from that fire, and then most rationally renew her cautions to the child as a reasonable agent with more emphasis. And if the little one proves still heedless and willful, I shall see her again rescued by physical force, and at last I shall see the mother impressing her cautions on the child's mind more effectually, perhaps by passionate caresses, or perhaps by a good switching, both alike the expressions of faithful love. Such is the Bible system of grace which men call Calvinism, so often in disparagement. Its least merit is that it corresponds exactly with experience, common sense, and true philosophy. Its grand evidence is that it corresponds with Scripture. "Let God be true, and every man a liar." This doctrine exalts God, his power, his sovereign, unbought love and mercy. They are entitled to be supremely exalted. This doctrine humbles man in the dust. He ought to be humbled; he is a guilty, lost sinner, the sole, yet the certain architect of his own ruin. Helpless, yet guilty of all that makes him helpless, he ought to take his place in the deepest contrition, and give all the glory of his redemption to God. This doctrine, while it lays man's pride low, gives him an anchor of hope, sure and steadfast, drawing him to heaven; for his hope is founded not in the weakness, folly, and fickleness of his human will, but in the eternal love, wisdom, and power of almighty God. "O Israel, who is like unto thee, O people saved by the Lord!" "The eternal God is thy refuge, and underneath are the everlasting arms." (Deut. xxxiii. 29, 27.) [end of series]

Soul Depths & Soul Heights

Fri, 25 May 2007 05:26:56 GMT

In recent years this author has become one of my favorites. Octavius Winslow (1808-1878) has a devotional style that just melts my pride and inflames my passion. He has been a welcome addition to my bookshelf.

It is interesting to pick up a Winslow book and find a blurb by Spurgeon on the back (courtesy of Banner of Truth). Winslow was a contemporary of Charles Spurgeon and actually spoke at the opening of the Tabernacle in London.

In this book, Soul Depths & Soul Heights, Winslow walks us through the 130th Psalm. The book is a series of sermons on the text that he himself preached. When you think of Winslow you think of sweet affection to Christ and sweet perservernence in trials. And one does indeed feed the other. This is fitting then with the text at hand.

In the chapter entitled Contrition and Confession Winslow pastors us with this exhortation:

Why is it that so many of God’s saints travel all their days with their heads bowed like a bulrush? Why so few attain to the high standard of an assured interest in Christ? Why so many walk in the spirit of legal bondage, knowing little or nothing of their pardon, adoption, and acceptance? May it not, to a great degree, be traced to their lax habit of confession of sin to God? It is because they go day by day, and week by week, bearing along their lonely, dusty road, the burden of conscious sin and uncleansed guilt. Oh, the great secret of a pure, holy, and happy walk is in living close by God’s confessional- is in going with the slightest aberration of the mind, with the faintest consciousness of guilt, and at once, with the eye upon the blood, unveiling and acknowledging it, without the slightest concealment or mental reservation, to God! So long as this holy privilege is neglected, guilt, like a corroding poison, an inflamed wound, a festering sore, eats as a canker into the very vitals of our peace and joy and hope.

What makes Jesus so precious? Oh, it is the daily, the constant habit of confession. We must ever remember that the Paschal Lamb was eaten with bitter herbs, and that those bitter herbs imparted a sweetness to the sacrificial offering. And thus it is that, the bitter herbs of repentance, blended with a holy confession of sin at the cross, imparts a higher estimation of the Atonement, an additional sweetness to the blood, and renders the Savior more precious to the heart. Oh the peace, the repose, the light, which springs from the confession of sin to God, no imagination can conceive or words express!

I could go on and on quoting the book; I just loved it. In addition to the chapter entitled Contrition and Confession, I also particularly enjoyed Soul-Depths, and Hoping in the Lord.

This book is great to recommend to someone who is encountering a trial. Recommend the book along with a meditative contemplation of the 130th Psalm. It is also a great book to read for training in view of the possible, potential, promised and certain trials of life (Phil. 1.29; Jam. 1.3; 2 Tim. 3.12).

Soul Depths & Soul Heights is short (146 pages), easy to understand, and very beneficial to the Christian heart.

You may find the book at Banner of Truth’s online store.
Price: $ 12.00
ISBN#: 9780851519357
Binding: Paperback
Page Count : 144

New Outreach: Recreational Youth Ministry

John Butler — Fri, 25 May 2007 05:26:56 GMT

You've probably noticed all the kids in the neighborhood of BHPC's facilities. So have your elders. We've just approved an outreach and evangelism concept to them: basketball. We're purchasing a couple of roll away goals and backboards and balls; we need you to help-out on Monday evenings from 6-9, starting June 11th. If you want to help or have questions about this outreach, please contact the church at info@bealheights.org.

The Five Points of Calvinism, Part 4

Fri, 25 May 2007 05:26:56 GMT

THE FIVE POINTS OF CALVINISM by R. L. Dabney (1820-1898) Part Four IV. PARTICULAR REDEMPTION. "Did Christ die for the elect only, or for all men?" The answer has been much prejudiced by ambiguous terms, such as particular atonement, limited atonement; or general atonement, unlimited atonement, indefinite atonement. What do they mean by atonement? The word (at-one-ment) is used but once in the New Testament (Rom. v. 11), and there it means expressly and exactly reconciliation. This is proved thus: the same Greek word in the next verse, carrying the very same meaning, is translated reconciliation. Now, people continually mix two ideas when they say atonement: One is, that of the expiation for guilt provided in Christ's sacrifice. The other is, the individual reconciliation of a believer with his God, grounded on that sacrifice made by Christ once for all, but actually effectuated only when the sinner believes and by faith. The last is the true meaning of atonement, and in that sense every atonement (at-one-ment). Reconciliation, must be individual, particular, and limited to this sinner who now believes. There have already been just as many atonements as there are true believers in heaven and earth, each one individual. But sacrifice, expiation, is one--the single, glorious, indivisible act of the divine Redeemer, infinite and inexhaustible in merit. Had there been but one sinner, Seth, elected of God, this whole divine sacrifice would have been needed to expiate his guilt. Had every sinner of Adam's race been elected, the same one sacrifice would be sufficient for all. We must absolutely get rid of the mistake that expiation is an aggregate of gifts to be divided and distributed out, one piece to each receiver, like pieces of money out of a bag to a multitude of paupers. Were the crowd of paupers greater, the bottom of the bag would be reached before every pauper got his alms, and more money would have to be provided. I repeat, this notion is utterly false as applied to Christ's expiation, because it is a divine act. It is indivisible, inexhaustible, sufficient in itself to cover the guilt of all the sins that will ever be committed on earth. This is the blessed sense in which the Apostle John says (1st Epistle ii. 2): "Christ is the propitiation (the same word as expiation) for the sins of the whole world." But the question will be pressed, "Is Christ's sacrifice limited by the purpose and design of the Trinity"? The best answer for Presbyterians to make is this: In the purpose and design of the Godhead, Christ's sacrifice was intended to effect just the results, and all the results, which would be found flowing from it in the history of redemption. I say this is exactly the answer for us Presbyterians to make, because we believe in God's universal predestination as certain and efficacious; so that the whole final outcome of his plan must be the exact interpretation of what his plan was at first. And this statement the Arminian also is bound to adopt, unless he means to charge God with ignorance, weakness, or fickleness. Search and see. Well, then, the realized results of Christ's sacrifice are not one, but many and various: 1. It makes a display of God's general benevolence and pity towards all lost sinners,' to the glory of his infinite grace. For, blessed be his name, he says, "I have no pleasure in the death of him that dieth." 2. Christ's sacrifice has certainly purchased for the whole human race a merciful postponement of the doom incurred by our sins, including all the temporal blessings of our earthly life, all the gospel restraints upon human depravity, and the sincere offer of heaven to all. For, but for Christ, man's doom would have followed instantly after his sin, as that of the fallen angels did. 3. Christ's sacrifice, wilfully rejected by men, sets the stubbornness, wickedness and guilt of their nature in a much stronger light, to the glory of God's final justice. 4. Christ's sacrifice has purchased and provided for the effectual calling of the elect, with all the graces which insure their faith, repentance, justification, perseverance, and glorification. Now, since the sacrifice actually results in all these different consequences, they are all included in God's design. This view satisfies all those texts quoted against us. But we cannot admit that Christ died as fully and in the same sense for Judas as he did for Saul of Tarsus. Here we are bound to assert that, while the expiation is infinite, redemption is particular. The irrefragable grounds on which we prove that the redemption is particular are these: From the doctrines of unconditional election, and the covenant of grace. (The argument is one, for the covenant of grace is but one aspect of election.) The Scriptures tell us that those who are to be saved in Christ are a number definitely elected and given to him from eternity to be Redeemed by his mediation. How can anything be plainer from this than that there was a purpose in God's expiation, as to them, other than that it was as to the rest of mankind? See Scriptures. The immutability of God's purposes. (Isa. xlvi. 10; 2 Tim. ii. 19.) If God ever intended to save any soul in Christ (and he has a definite intention to save or not to save towards souls), that soul will certainly be saved. (John x. 27, 28; vi. 37-40) Hence, all whom God ever intended to save in Christ will be saved. But some souls will never be saved; therefore some souls God never intended to be saved by Christ's atonement. The strength of this argument can scarcely be overrated. Here it is seen that a limit as to the intention of the expiation must he asserted to rescue God's power, purpose, and wisdom. The same fact is proved by this, that Christ's intercession is limited (See John xvii. 9, 20). We know that Christ's intercession is always prevalent. (Rom. viii. 34; Jn xi. 42.) If he interceded for all, all would be saved. But all will not be saved. Hence, there are some for whom he does not plead the merit of his expiation. But he is the "same yesterday and to-day and forever." Hence, there were some for whom, when he made expiation, he did not intend to plead it. Some sinners (i. e., elect) receive from God gifts of conviction, regeneration, faith, persuading and enabling them to embrace Christ, and thus make his expiation effectual to themselves, while other sinners do not. But these graces are a part of the purchased redemption, and bestowed through Christ. Hence his redemption was intended to effect some as it did not others. (See above.) Experience proves the same. A large part of the human race were already in hell before the expiation was made. Another large part never hear of it. But "faith cometh by hearing" (Rom. x.), and faith is the condition of its application. Since their condition is determined intentionally by God's providence, it could not be his intention that the expiation should avail for them equally with those who hear and believe. This view is destructive, particularly of the Arminian scheme. "Greater love hath no man than this, that a man lay down his life for his friends." But the greater includes the less, whence it follows. That if God the Father and Christ cherished for a given soul the definite electing love which was strong enough to pay the sacrifice of Calvary, it is not credible that this love would then refuse the less costly gifts of effectual calling and sustaining grace. This is the very argument of Rom. v. 10, and viii. 31-39. This inference would not be conclusive if drawn merely from the benevolence of God's nature, sometimes called in Scripture "his love," but in every case of his definite, electing love it is demonstrative. Hence, it is absolutely impossible for us to retain the dogma that Christ in design died equally for all. We are compelled to hold that he died for Peter and Paul in some sense in which he did not for Judas. No consistent mind can hold the Calvinistic creed as to man's total depravity towards God, his inability of will, God's decree, God's immutable attributes of sovereignty and omnipotence over free agents, omniscience and wisdom, and stops short of this conclusion. So much every intelligent opponent admits, and in disputing particular redemption, to this extent at least, he always attacks these connected truths as falling along with the other. In a word, Christ's work or the elect does not merely put them in a salvable state, but purchases for them a complete and assured salvation. To him who knows the depravity and bondage of his own heart, any lees redemption than this would bring no comfort. [To be continued next Friday, Lord willing]

Change in Administration of the Lord's Supper

Thu, 24 May 2007 18:03:30 GMT

Lord's Supper Announcement:

In our denomination's Book of Church Order, 58-4. we find the following direction:

Since, by our Lord's appointment, this sacrament sets forth the communion of the saints, the Minister, at the discretion of the Session, before the observance begins, may either invite all those who profess the true religion, and are communicants in good standing in any evangelical church, to participate in the ordinance; or may invite those who have been approved by the Session, after having given indication of their desire to participate. It is proper also to give a special invitation to non-communicants to remain during the service.

It has been our long practice to "verbally fence" the Lord's Table when we observe the sacrament of the Lord's Supper (the first option of the above-cited portion of the BCO). However, it has been a concern for several years to your elders that many people today are ignorant of the meaning of the Supper and / or lack a proper understanding as to what constitutes an "evangelical" church. After deliberation and prayer, we have come to the conclusion that, in order to best guard the Table against the "leaven of unrighteousness," to move our practice to the latter practice mentioned by our Book of Church Order. This is the second option of the previously mentioned portion of the BCO, that is, that at our times of observance of the sacrament of the Lord's Supper, the minister is to "invite those who have been approved by the Session, after having given indication of their desire to participate."

That was the practice of the Scottish Presbyterian Churches both in the UK and here in North America for centuries.

The PCA's REPORT OF THE AD INTERIM COMMITTEE ON FENCING THE LORD'S TABLE (MGA, 18th General Assembly, 1990,18-78, p. 170.) gives the following counsel:

1. It is the solemn and necessary function of church government committed to the leadership to admit to, or exclude from, the Lord's Table.

The table is the Lord's as the kingdom is His, but He has given the keys of the kingdom to the officers of His church (Matthew 16:18). They are charged to be stewards of the Lord's Word, admitting and excluding according to His commandment. Those who are excluded from the fellowship of the church are excluded from the Lord's Table (Matthew 18:17, 18; 1 Corinthians 5:4, 5, 11; Titus 3:10; 1 Corinthians 16:22; Galatians 1:9). The discipline of the church is maintained by those with gifts for government (Titus 1:5; 1 Corinthians 12:28; Romans 12:8, 1 Timothy 5:17). For those who govern in Christ's church to exercise discipline as Christ has commanded, they must have authority over the sacraments to admit to or exclude from the sacraments, but only in accordance with Christ's Word.

2. Those who are to be admitted to the sacrament of the Lord's Supper must recognize and submit to the order of the church and its administration.

a. Since the supper symbolizes and seals communion with Christ and separation from the world, only those who bear and profess Christ's name have a right to be admitted to it. The cup and the bread signify participation in the blood and body of Christ, and therefore participation in his body, the church (1 Corinthians 10:14-22). The table is reserved for those who are in communion with our one Lord. Those who bear the name of Christ in the world are those who have been baptized into the name of the Father, Son, and the Holy Ghost (Matthew 28:19; 1 Corinthians 1:13). Because baptism symbolizes ingrafting into Christ, it is the outward sign of membership in His body, the church. Those who bear Christ's name are required to profess His name before the world (Romans 10:9, 10; 1 Peter 3:21). The supper of the Lord, therefore, is for baptized believers who have made a public profession of faith.

b. Further, membership in Christ's church requires believers to seek the peace and purity of the church, respecting the order and discipline Christ has appointed.

Paul received from the Lord the institution of the Lord's Supper that he delivered to the church of Corinth (1 Corinthians 11:1-26). He warned against partaking of the supper without discerning the Lord's body, and charged communicants to examine themselves before eating and drinking so as not to be guilty of sinning against the body and blood of the Lord (1 Corinthians 11:22). His apostolic directions for the administration of the supper show that those who partake must recognize the discipline of the church (1 Corinthians 11:33, 34). All baptized, professing Christians are under the discipline of Christ, the discipline that is exercised in his name by his church, and, in particular, by those who are set over them in the Lord (Hebrews 13:17; 1 Peter 5:2).

It is true that the church visible is not identical with the church invisible, the church that God sees, the full number of his elect. Church councils may err, and only God can read the heart. Yet the administration of the sacraments is appointed for the church visible. The church on earth cannot infallibly determine the elect, but it must administer the sacraments as prescribed by Scripture.

3. Since denominational divisions have broken the visible unity of Christ's church, no one denomination can claim to be the church of Christ on earth. The privileges of the Lord's Table should therefore be extended to members in good standing of other communions that maintain the gospel.

The term "evangelical" historically has been used to distinguish Protestant churches from the Roman Catholic Church. But today, not only the Roman Catholic Church but some Protestant denominations do not clearly proclaim the true Gospel. The situation is further complicated by the fact that liberal denominations may have local congregations that continue to present the true faith. How may a Session responsibly determine whether prospective communicants are members of churches that proclaim the Gospel?

If the Session examines the prospective communicants, it may be possible to resolve such questions. If the fencing the table is done only by the minister of the sacrament, a clear warning is needed. No brief warning can possibly encompass the complex denominational situation. The term "evangelical" may be misunderstood. As historically conceived, a church that continued to maintain an evangelical confession of faith would be regarded as such, even if liberal leadership had emerged in it.

The confusion of the current ecclesiastical scene makes the use of the term "evangelical" inadequate, and possibly misleading. We propose to substitute the phrase, "communions that proclaim the gospel". The phrase could refer to particular congregations that are gospel-preaching in denominations under liberal leadership; it is broad enough to describe communions that exhibit the form of the church in their fellowship and discipline, even though their own definitions of their associations appear defective.

If you have been received as a communing member of Beal Heights Presbyterian Church, you need do nothing; you have already been examined and approved by the elders of this congregation. If you are not a member of this congregation, you will need to visit with one of our elders for approval of your participation in the Supper. We will have an elder present at the foyer of the church prior to the morning worship service to conduct a quick, one-time interview with you. We will admit those who are members in good standing of an evangelical church. If you have professed Jesus Christ as Lord and Savior, have been lawfully baptized, and admitted to the Lord's Table as a member of an evangelical church, one that preaches salvation is by God's grace though faith alone in Jesus Christ, and are walking in a manner pleasing to the Lord, trusting in His grace and mercy, you will be approved.

If you are visiting with us for several weeks due to school, military or business purposes and are members of another evangelical church, we'd like to touch base with your home church to let them know you are with us for a little while. If you are going to be here for a more extended period, then we ask that you consider either becoming an associate member of this congregation, retaining your membership in your home church, but being with us in a more formal fashion, or that you would become a communing, full member of this congregation.

This change in our practice will take effect the first Sunday in June. If you have friends or family coming as visitors, you should inform them as to this practice, and we'll be happy to meet with them. We'll have one of our elders stationed at the foyer.

If you have any questions concerning this matter, please feel free to discuss them with any of our elders.

Book: Wayne Grudem's "Evangelical Feminism"

Fri, 18 May 2007 12:07:52 GMT

Wayne Grudem has written a timely book to address a timeless issue. Evangelical Feminism was written to address the specific issue of the contemporary rise of the Egalitarian practices within the evangelical church. However, in broad terms, Grudem is dealing with the same old issue, challenges to the authority of God. Grudem describes this book as “an expression of deep concern about a widespread undermining of the authority of Scripture in the arguments that are frequently used to support feminism. It is also a way of posing a question: can a movement that espouses this many ways of undermining the authority of Scripture possible be right?” The book’s contention is that evangelical feminism sets those who affirm it on a dangerous path leading ultimately to liberalism. Grudem helpfully defines terms for us in understanding exactly who he is aiming at in the book. With reference to evangelical feminism Grudem says that he is referring to “a movement that claims there are no unique leadership roles for men in marriage or in the church.” (also called egalitarianism). With reference to theological liberalism Grudem says he is referring to “a system of thinking that denies the complete truthfulness of the Bible as the Word of God and denies the unique and absolute authority of the Bible in our lives.” The book is extremely helpful in helping you become familiar with the common arguments which are employed promoting the acceptance of women functioning as teachers, elders, and pastors in the local church. Most are familiar with the Apostle Paul’s inspired words in Second Timothy when he wrote: I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (2 Tim. 2.12). Many of the arguments attempt to change the natural meaning of this passage and others like it. Here are some examples: “Paul was Wrong” “Later Developments trump Scripture” “We should ignore the disputed passages” “A pastor’s authority trumps Scripture” “Tradition trumps Scripture” “Experience trumps Scripture” “Calling trumps Scripture” In each case Grudem presents the argument as advanced by evangelical feminists and then answers it from Scripture, history, reason, and or logic. Each chapter closes with a phrase similar to, “Therefore, the argument that Paul was wrong is another step on the path towards liberalism.” A helpful section of this book is the frightening consideration of where evangelical feminism is taking us (part four). The chapters include: “The Next Step: Denial of Anything Uniquely Masculine”, “Another Troubling Step: God our Mother”, “The Final Step: Approval of Homosexuality”. This is truly frightening. If one can make the natural sense of a passage mean something completely opposite (cf. 1 Tim. 2.12) then they can make any passage mean anything they want it to. Therefore, Wayne Grudem serves us well in exposing us to the popular and painfully troubling trend of evangelical feminism and also equipping us to refute its errors and promote that which is true and biblical. Wayne Grudem has written extensively on this topic. Some of his other books include, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism which he co-authored with John Piper. He has written Evangelical Feminism and Biblical Truth: An Analysis of More Than 100 Disputed Questions and then two collections of essays he edited, Biblical Foundations for Manhood and Womanhood and Pastoral Leadership for Manhood and Womanhood.

Free Bible Software

Todd Cobb — Tue, 15 May 2007 12:04:40 GMT

For those who are interested in a great Bible study tool, I recommend going to www.e-sword.net and downloading the latest version of their incredible software package. It is absolutely free! I have paid and used numerous Bible software programs over the last several years and they have normally been bulky and confusing to use. This program, however, has proven to be a great resource for individual study and it is very simple to operate. Additionally, there a large number of resources that can be downloaded and installed as research components for study. The list includes commentaries, maps and diagrams, Bible translations, concordances, and Greek and Hebrew dictionaries just to name a few. According to the web site, distribution of the program and the free resources is encouraged as long as no sale transaction is conducted. This being the case, I can provide a copy of the program along with a large number of free resources at no cost to those interested. If you’re interested, please let me know and I would gladly provide you with this great resource. I recommend you give it a try.

Putting On the Whole Armor of Todd

Todd Cobb — Tue, 15 May 2007 12:04:39 GMT

The title of this short commentary is laughable to say the least. But how true is it? Can we say for certain that we employ the whole armor of God? As I read through Ephesians 6, from which this subject is found, I observe that instead of putting on the biblical elements of the armor of God, we often take a syncretistic approach and muddle God’s elements with characteristics of our own (autonomy). Thus, we often feel unprepared to stand against the wiles of the devil or actively wrestle against the principalities that operate in our world. Paul exhorts us that we are in a spiritual battle. "Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God that you may be able to withstand in the evil day, and having done all, to stand." (Ephesians 6:10-13) Indeed, I often make my stand before these powerful forces with the whole armor of Todd and not the whole armor of God! In light of this observation, is it any wonder why I lack courage? Should I be surprised at my lack of confidence? Should I be shocked at my feelings of defenselessness? By replacing the tools that God has provided for spiritual warfare with that of our own, we will not be able to withstand in the evil day, do all that can be done, and be able to stand. In Ephesians 6:14-18, Paul gives us the elements of the whole armor of God. "Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—" According to scripture, the first element in the armor of God is truth. So what is truth? Is it subjective? Is it absolute? How is truth defined? The answer to this question has been asked and answered in many different ways since the creation of man. Adam and Eve tried to answer this question on their own and ate of the forbidden fruit. The result was the fall of mankind. Since then, mankind has been trying to resolve this philosophical question and the answers they have come up with are too numerous and contradictory to mention. As Christians, we have an answer to this question… the Word of God is truth. The whole council of God, as recorded in His Word, is the absolute truth in all matters of life. There is no alternative. As soon as we begin to define some element of truth without the use of scripture, we fall into relativism, empiricism, or modernism. Doubtlessly, our world and life view will suffer and our knowledge of absolute truth will slowly recede into a convoluted mixture of philosophical ideas and concepts that are not rooted in the Word of God. As a result, our waist will not be girded with the truth necessary to stand against the wiles of the devil. During the trial of our Lord as recorded in the Gospel of John, Jesus was asked by Pilate “Are you a King then?” Jesus’ response to this question must be our own response when asked about the matter of truth. "Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all." (John 18:37-38) Christ is truth! The reason for the birth of Christ and for which He was brought into this world, is that He should bear witness to the truth. And everyone that is “of the truth” hears His voice. Pilate was not of the truth. His response (“What is truth?”) to Christ’s statement is the same response made by those who have not been given the gift of the Holy Spirit and therefore do not hear His voice. As believers, we must not respond as Pilate did. We must guard our knowledge of the truth found in the Word of God from concepts and ideas commonly found in philosophical circles. If we do not, than we have replaced God’s first provision for spiritual warfare (truth) for a lie. The second element of God’s armor is the breastplate of righteousness. It is not a coincidence that righteousness is typified as a breastplate. It is the closest to our heart. It provides immediate defense for the most vital part of our physical and spiritual body. It should withstand the strongest blows from our enemy. It should also provide us the commitment and courage to stand against the wiles of the devil. The strength of the breastplate relies upon the amount of righteousness that is inherent in it. Regretfully, a majority of Christians have been taught that they have some inherent righteousness within themselves to assist Christ in bestowing salvation upon them (Pelagianism, Semi-Pelagianism), or that God allows them the ability to resist His grace and that their salvation is conditional upon continued faith (Arminianism). However, when the Christian considers his true condition (Romans 3:10-18) and fully comprehends that his righteousness is but filthy rags (Isaiah 64:6), only than can he turn to Christ and be assured that his breastplate is strengthened by the righteousness found in Him alone. And what a breastplate it is! Christ’s righteousness is impenetrable. He conquered death and secured salvation for those whom God will give Him. Our breastplate of righteousness is engraved with the words Solus Christus. Indeed, if we make our stand before our enemy with a righteousness that is party our own, we will falter. We will look to ourselves to make the determination whether or not we can make a stand. We will loose confidence in ourselves and we will potentially loose the battle. But, if we rely upon Christ’s righteousness alone, we can have full assurance that He will protect our heart and soul from the enemy. The third element of God’s armor is the shodding of our feet with the preparation of the gospel of peace. As Christians, we are called to labor against the actions and effects of a sinful and perverse generation. We are to be actively involved in mercy ministry, missionary work, and educational programs in an effort to stem the tide of sinful behavior and create change in our society. We are essentially battling for peace. Peace is what we find at the end of conflict. Spiritually, the conflict is between the wiles of the devil (sin) and the holiness of God. The conflict has been raging since the fall of Adam. As we wage war against sin and its effect on society, it is often observed that we labor with the hope that we can effect change by merely providing a service to the community. Are we shodding our feet with our own works? Can we truly change our society by the amount of effort or money that we invest in these programs? According to Paul, the answer is no. As part of God’s armor, we are to use the gospel to bring about peace. The gospel is the only method by which peace can be obtained. Our ministry to society must be accompanied by the gospel. If we rely solely upon our own work to bring about peace and end the suffering due to our sins we will not succeed. Surely we may stem the tide, but we will not end the fight. As Romans 10:15 tells us, “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” The fourth element of God’s armor is the shield of faith. At this point in the list of the elements of God’s armor, we see a shift in emphasis. Paul uses the term “above all” when describing the shield of faith to distinguish this item as more significant then the others just mentioned. It is here also that we notice a definitive purpose in one of the components that make up the armor of God. The purpose of the shield of faith is to defend against the fiery darts of the wicked one. I will not speak specifically on what the fiery darts symbolically represent, but suffice it to say that the reference is to a direct assault on the Christian. Truly, Satan is campaigning and assaulting those whom God has chosen in Christ. Our faith is intended to protect us from these attacks in a way that renders the assault ineffective. But just how strong is our shield (faith)? Can it effectively stop the assault from the wicked one? Well, that would depend of course on what our faith rests in. If it rests in our own works as a way of salvation or our own ability to be justified by God, than we can assume that quite a few darts will get through (and they do from time to time). However, if our faith rests in God alone, our shield will not be damaged and we will be able to defend ourselves in total confidence! In the beginning verses of Romans chapter 5, we see one of many pictures of the use of faith during tribulations (spiritual warfare). "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us." Our shield of faith, when properly fashioned, gives us peace with God, access to grace, and great rejoicing. During tribulations, we can have glory, perseverance, character, and hope. It is essential that our faith rests in God alone. For faith in anything else will not provide us a shield strong enough to repel the assault of the wicked one. If God (alone) is for us, who can be against us (Romans 8:31)! The fifth element in the armor of God is the helmet of salvation. We are identified as Christians by Christ who is our salvation. God has called us to be a people set apart for His glory and we are to adorn ourselves with a helmet signifying this salvation when we make our stand against the wicked one. Although I do not often use Hollywood movies as object lessons, there is one movie where this depiction of our identity can be observed. In the movie Gladiator, Maximus (played by Russell Crow) enters the coliseum in Rome, for the first time, with a new form of identity. Prior to entering into the first battle, he selects a helmet, and this helmet is used to hide his old self from those that might recognize him as a General from the Roman Army. After the battle, the Emperor Claudius asks Maximus his name and to reveal himself. Maximus does not remove his helmet at first, but responds with “I am Gladiator”. Once the gift of salvation is given to us by God, we too assume a new identity. Thus, when asked to reveal ourselves, we must respond with “I am Christian”. "But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness." (Ephesians 4:20-24) Regrettably, some have been taught to believe that salvation can be gained or lost based upon our own works, as with the case of Arminianism. How are we to enter the battle and stand before our enemy without our identity (helmet) in Christ? Have we forgotten to bring this vital object of protection to the battle? Have we lost our helmet along the way? Truth be told, our salvation is secured. It was not ours to take and it is not ours to lose. Jesus is the Good Shepherd, He knows His sheep and His sheep know Him (John 10:14). Jesus is the author and finisher of our faith (Hebrews 12:2). As we wage war against the wicked one, let us not forget that our identity is found in Christ who is our salvation. Let us not be like the itinerant Jews in the 19th chapter of Acts in whom the evil spirits did not recognize. Let us instead be recognized for who we are; we are Christian! "Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” Also there were seven sons of Sceva, a Jewish chief priest, who did so. And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?” Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded." (Acts 19:11-17) The sixth element in the armor of God is the sword of the spirit, which is the word of God. It is here that we find our primary weapon for warfare; the sword. Take note believer that this is a weapon designed to wage war! It is designed to be wielded and used in a manner that inflicts the greatest damage possible against the wicked one. How often do we enter into warfare without this vital instrument? How often do we assemble a few sticks and rocks and then enter into spiritual conflict? When we minister to others, should we use modern psychological principles found in Sigmund Freud, Oprah Winfrey, or Dr. Phil? When we investigate matters dealing with morality, should we follow a secular moral compass? Why would we use such undeveloped and subjective principles to wage warfare when Christ Himself uses the word of God to bring about His glory (Revelations 1:16, 2:12)? We have this double-edged sword available to us. God has given us His word for this very purpose. During the temptation of Christ as recorded in Matthew chapter 4, we see our Lord wielding the sword of God against the wiles of the devil. "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And when He had fasted forty days and forty nights, afterward He was hungry. Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.”But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” Then the devil took Him up into the holy city, set Him on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down. For it is written: ‘ He shall give His angels charge over you,’ and, ‘ In their hands they shall bear you up, Lest you dash your foot against a stone.’” Jesus said to him, “It is written again, ‘You shall not tempt the LORD your God.’”Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory. And he said to Him, “All these things I will give You if You will fall down and worship me.” Then Jesus said to him, “Away with you, Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve.’” Then the devil left Him, and behold, angels came and ministered to Him." Take note Christian that Christ used the word of God in every engagement with Satan. Further, Satan attempted to respond with the word of God himself in an effort to inflict damage on our Lord. This is spiritual warfare. You can almost hear the ringing and clashing of the swords. We must, at all cost, use the sword (word of God) in every area of life. There is no other instrument that can inflict damage on the wicked one. Using anything else is pure folly. Now that we stand arrayed in the whole armor of God, there are two additional elements or tools that Paul exhorts us to utilize during our warfare. The first element is prayer and supplication. Through prayer, we call upon our commander in chief to provide discernment, to grant grace, to encourage us, to strengthen us, and to invoke His blessing on the task at hand. Why would we not call upon our Lord during battle? Why would we not call upon our general and request additional resources? To not call upon our Lord to assists us in our struggle would be simply treason. The second element is vigilance (being watchful). We must always be on our guard so that we will not be surprised by the wiles of the devil. We should also be watchful for opportunities to provide ministry to those who have been afflicted by sin. We may array ourselves with the whole armor of God, and be fully equipped to perform for His glory, but if we are found asleep when time for action is upon us, all preparation will be for naught. So, while we stand adorned with the whole armor of God, we are to continue steadfast in prayer and supplication and we are to be watchful for the call to duty. As Christians, we are to be mindful of our wicked desire to place ourselves above the instruments of God’s design. Our hearts are desperately wicked and we are continually working to supplant the word of God with our own thoughts and actions. God has supplied us with the means of conducting spiritual warfare and it is only His armor that will suffice. We must gird ourselves with the truth found in the word of God alone. We must wear the breastplate that is strengthened by the righteousness that is found in Christ alone. We must shod our feet with the gospel in order to bring peace. We must carry the shield of faith that is not tainted with our merit, but made solid by our faith in Christ alone. We must wear our helmet of salvation with pride and distinction and utilize our sword as our Lord Jesus Christ has shown us. And finally, we must at all cost, pray fervently and be ready and vigilant to do the bidding of our Savior. I can not trust in the whole armor Todd, but I can trust in the whole armor God!

Fridays Q & A

Fri, 11 May 2007 17:18:44 GMT

Most of you have either seen or heard of the debate that aired this past Wednesday on ABC’s Nightline featuring Ray Comfort and Kirk Cameron opposing a couple of atheists. The video for the debate is online at ABC’s website. I watched what was aired on Wednesday and then saw what was played on the web and I just have a few thoughts on the debate.

I want to say upfront that I am thankful for the creativity and zeal by which The Way of the Master (Ray Comfort & Kirk Cameron) go about evangelism.

With this being said, they should never have agreed to this debate. From my understanding Comfort stated that he could prove the existence of God within minutes and without using the Bible. Aside from the apparent arrogance of such a statement (resting on personal wisdom), this apologetics approach does not have Scriptural basis.

Comfort and Cameron conceded to the atheists and were willing to set aside the ultimate authority and try to claim some sort of neutral ground, in this case it was science and reason. The minute they did this they lost. They then pit their wisdom (call it what you want but at the end of the day this is what it is) against the atheists’. If they had won the debate, which is debatable, the victory would have rested on wisdom. Even after the debate the people who were interviewed were not impressed with what Comfort and Cameron presented. The whole tenor of this debate put man in the judgment seat of God and this is never the right posture. God and his word sit in judgment of us, never us in judgment of him.

Ray Comfort’s “three irrefutable evidences of God’s existence” were:

-Creation for it shows the knowledge of a Creator

-Conscience for it brings the knowledge of a need for forgiveness

-Conversion for it brings an experiential knowledge of God

In this section where Comfort used a Coke can to illustrate the existence of God (this was at least a little better than Cameron’s illustrations of transitional animals, which made him look almost as silly as the theory). Comfort then did he did his typical gospel presentation. I applaud Comfort’s effort in bringing the knowledge of sin via the Law; however, he never describes sin in terms of rebellion and depravity. He talks so much about what we do and never gets around to talking about who we are (and this is not just here in this debate where there is a 13 min time limit, but throughout what I have heard from him.)

Furthermore, he never makes justification clear. And frankly the gospel makes no sense if we have not been declared righteous in God’s sight. We have all of this buildup of sin but then no understanding or explanation of the imputation of divine righteousness. It leaves me wanting more, kind of like Mel Gibson’s movie The Passion. He points back to the cross as the basis for forgiveness but that basis is at best unclear without the imputation of divine righteousness and the complete atoning work of Jesus Christ through his substitutionary death upon Calvary.

Kirk Cameron spoke about his hope that people would hear the message and be opened to it through their comments. However, the gospel itself is what brings that power (Rom. 1.16). Therefore, we must be careful to bring out the gospel in clarity.

Consider the Apostle Paul, he was traveling to Corinth and he could have packed wisdom or miracles…for that is what the people wanted…and it is something that he had. However, what did he bring? He brought the gospel in unvarnished clarity. Paul new that though it was foolishness and a stumbling block to some, it was the power of God unto salvation to others, therefore he preached it. If our goal is the conversion of men we must bring out the tools for conversion and these tools have never been well-reasoned arguments, scientific proofs, or silly graphics, they have always been the word of God proclaiming the Son of God to the glory of God (cf. 1 Cor. 1 & 2).

They may still laugh at you and others may not believe (cf. Acts 17.30-34). However, you know that you have been faithful to proclaim that which God has said and that which is the only means by which they might be saved. If we believe this gospel is powerful then the most loving and humble thing to do is preach it!

Compassion for the Compassionate

Tue, 08 May 2007 12:51:16 GMT

Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. Pr 21:13 This proverb seems to be saying, in effect, “what goes around comes around” in terms of hearing the cries of anguish from those in need. If we fail to be compassionate toward those in need, then God will treat us the same way when we find ourselves in need. If we have not answered the cries of the poor, then neither should we anticipate that God will answer our prayers when we cry out to him. Jesus himself was full of compassion: In Matthew 9:36 Jesus tied compassion to prayer himself. He looked upon the multitudes as though they were sheep without a shepherd and was moved with compassion toward them. Then he stated, “The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.” In other words, there seems to be a priority to compassion toward others in Jesus’ thinking and ought to be in our prayers for others. When Christ was moved with compassion, his response was to pray and to stir others to prayer as well. As is always the case, Jesus knew precisely what to pray to the Father to do for those who fainted and were scattered abroad. Jesus was involved in the lives of others, and our compassion will increase for others in direct proportion to our involvement in their lives. As we come to know people, we also come to know what their actual needs are. See the Christian Politics & Statesmanship Blog for May 3rd (the national day of prayer). We may not always have the insight to know how to pray for others as we ought. But we ought always to have the compassion to be praying for others and to be, in whatever sense God has called us to be, laborers for them in the kingdom of God. Thus the Apostle commanded in Colossians 3:12, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering.” The noun that is translated in the AV as “bowels of mercy” is cognate to the verb “moved with compassion” at Matthew 9:36. The command from God is that as the elect of God, as those who are holy and beloved of God, we should “put on” compassion. The first thing that hinders our prayers to God, then, is a lack of compassion for others and especially the poor and needy and those who “faint” or are “being scattered.” The solution when our prayers go unanswered, then, may lie in opening our own ears to those around us who are in need. This does not mean simply “throwing money” at a problem. It means doing what is in our power to help those who genuinely need our help. It may include generosity with our money, at least in the short-term. But more than that, it will likely involve actual work among the poor and needy. Remember from Colossians that this is an imperative; a command. It came from Jesus Christ himself through the Apostles. Thus it is certainly a part of the “great commission,” because Jesus gave a commission not simply to have tent meetings and tell people to walk a “sawdust trail.” Rather, he gave a commission for those who would obey to “teach them to observe all things whatsoever I have commanded.” Thus teaching compassion is an integral part of the great commission as surely as teaching every other area of obedience is.