“When we speak of the biblical sign gifts, we are referring to miracles like speaking in tongues, visions, healing, raising the dead, and prophesying” (Got Questions) (click to open). There are three major periods of sign gifts or sign miracles. Paul in 1 Corinthians 1:22 noted that “the Jews require a sign.” This has been the history of unbelieving Israel.utterance" (Constitution of Assemblies of God [the largest Pentecostal denomination]).
Read moreCessationism verses Non-cessationism, Part One
Michael Horton, a reformed theologian is a cessationist. A cessationist believes the sign gifts such as healing, prophesying, and speaking in tongues ceased with the passing of the apostles and the closing of the canon of Scripture. Horton corrects Wayne Grudem another reformed theologian who is a non-cessationist. I am posting Horton’s refutation of Grudem in Part One. I will follow up in Part Two with a further explanation of the differences between cessationism and non-cessationism. Michael Horton Refutes Grudem's Continuing Gift of Prophecy in his article Reformed and Charismatic (click to open):
Read moreThe Canon and the Apocrypha
Michael Horton (2011) writes that most of the 27 books of the New Testament in the first century "were already widely recognized and employed regularly in public worship as divinely inspired. In fact, this was one criterion that was used for determining which texts were canonical" (p. 194). This is also why determining which books were inspired and canonical was important. The early believers wanted to know which books to read in their public worship services.
Read moreAttacks on The Canon of Scripture
The Church of the Latter Day Saints believes that the Book of Mormons was inscribed on golden plates in some form of the Egyptian language, described as Reformed Egyptian by Joseph Smith. The golden plates were buried in the hills of Manchester, New York by the last of their prophets, Moroni. Later, Moroni, the prophet returned as an angel and informed the prophet Joseph Smith where the golden plates were located. On September 22, 1827, Joseph Smith started translating the Book of Mormons and three years later the Book of Mormons went on sale.
Read moreThe Doctrine of Propitiation defends Penal Substitution (Part ten)
God bore away our sins in the atonement of Christ
R. Kent Hughes has the following story regarding the conversion of the great 19th-century preacher Charles Simeon - Charles Simeon, one of the greatest preachers of the Church of England, explained his coming to Christ like this: "As I was reading Bishop Wilson on the Lord’s supper, I met with an expression to this effect—“That the Jews knew what they did, when they transferred their sin to the head of their offering.” The thought came into my mind, “What, may I transfer all my guilt to another? Has God provided an Offering for me, that I may lay my sins on His head? Then, God willing, I will not bear them on my own soul one moment longer.” Accordingly I sought to lay my sins upon the sacred head of Jesus". (From Hebrews: an anchor for the soul).
Charles Simeon appropriated what took place on the Day of Atonement in Leviticus 16.
Atonement” in Leviticus 16:6 meant to cover Israel’s sins from God’s wrath on the Day of Atonement for one year. The context of Leviticus 16 is the wrath of God poured out on Nadab and Abihu in 10:1-2 for their disobedience to God.
This wrath could be avoided through the substitution of two animals on the Day of Atonement (16:5). The first animal’s blood was shed typifying Christ shedding his blood for the sins of the world. The second animal, the scapegoat bore away God’s wrath showing how Christ bore our deserved punishment.
The first animal sacrifice
Atonement took place when the blood of the first goat was sprinkled on the “mercy seat” (Leviticus 16:14-15). The mercy seat is used in Hebrews 9:5 as the place of atonement in the Old Testament tabernacle. This exact word for propitiation (ἱλαστήριον [hilasterion]) is used only one other time in Romans 3:25 and is translated as “propitiation.” Paul gives the theological significance of the sprinkled on the mercy seat in Romans 3:25: “Whom [Christ] God has set forth to be a propitiation through faith in his blood.” Christ propitiated or satisfied the wrath and justice of God for our sins with his “blood.”. Wayne Grudem wrote: “Propitiation is a sacrifice that bears the wrath of God against sin and thereby turns God’s wrath into favor.”[1]
The second animal sacrifice
The scapegoat in Leviticus 16:22 bore away [נשׂא nasa] the punishment of sins. In Leviticus 7:18, for a guilty Israelite to “bear [נשׂא nasa], his iniquity” meant to be “cut off” or put to death (7:21). But on the Day of Atonement, the scapegoat bore away the wrath of God on the people’s sins for one year. In Isaiah 53:4, 12 Christ bore away [נשׂא nasa], our sins forever in his penal substitutionary death on the cross: “He has poured out his soul unto death: and he was numbered with the transgressors: and he bore [נשׂא nasa], the sin of many, and made intercession for the transgressors.” The Psalmist rejoiced that our sins have been separated from us as far as the east is from the south (Psalm 103: 12). John the Baptist referred to this great truth when he declared, “Behold the Lamb of God who takes away the sin of the world” (John 1:29). With the songwriter we give praise: “To God be the glory, great things he has done, so loved he the world that he gave us his son, who yielded his life an atonement for sin, and opened the life gate that all may go in.”
[1] Wayne Grudem, Systematic Theology, 575.
Justification: Protestant vs. Catholic
I am borrowing my title from Dr. Gavin Ortlund who presents a very informative YouTube video on the differences and similarities between Protestants and Catholics on the doctrine of justification. He notes some important differences such as Protestants hold to imputed righteousness which is forensic. Imputed righteousness transpires at the moment of faith in Christ and is a completed judicial act. Catholics advocate infused righteousness which is based on observing the sacraments throughout his/her life.
Read moreWho is your favorite theologian and why?
I was once asked “Who is your favorite theologian and why?” Here was my answer.
I have different theologians that I like and use for different reasons. I like Charles C. Ryrie’s Basic Theology for my Bible Doctrine and Systematic Theology students. Ryrie remarks that he did not write Basic Theology for the professional theologian. I find little that I disagree with in Ryrie’s Basic Theology. I know he is not as deep as other theologians but that was not his purpose in Basic Theology. He revealed his scholarship in other writings. He also helps me in communicating doctrines to church members who also are not professional theologians.
Paul Enn’s The Moody Handbook of Theology is also good for my purposes but he covers Biblical, Historical, Systematic, Dogmatic, and Contemporary Theology, which cuts back on the Bible doctrine content.
S. H. Strong (1836 -1921) was the leading Baptist theologian for about one hundred years. Millard Erickson (1932-) replaced him as the premier Baptist theologian.
I also like and use Wayne Grudem’s Systematic Theology to add depth to Ryrie. I like his coverage of the attributes of God. He also has a good argument for baptism by immersion. I disagree with Grudem on a number of issues. Grudem has two editions to his Systematic Theology. He changed some of his views in the second edition.
I like to read Michael Horton’s Christian Faith for even more depth than Ryrie and Grudem. Horton in some of his writings has a strong defense of cessationism and actually refutes Grudem’s continuing gift of prophecy which is powerful coming from a Reformed theologian.
I like Mike Stallard’s journal articles on dispensationalism, eschatology, and theological method (click to open).
Recently I have been reading Matthew Barrett at Credomag.com (click to open). He is the Systematic Theologian at Mid-Western Baptist Theological Seminary in Kansas City, Missouri. Barrett adds Historical Theology to Systematic Theology and addresses current issues in theology. Barrett in his podcast interviews contemporary theologians.
Coming back to Charles Ryrie, in his Dispensationalism in 1995, he gives a scholarly reply to progressive dispensationalism. In his Dispensationalism Today in 1965, he responded to Covenant Theology. Ryrie wrote 32 books which have sold over 1.5 million copies. His study Bible has sold 2.6 million copies. The Ryrie Study Bible, Balancing the Christian Life, and Basic Theology have been best sellers. I mention these facts to show the influence of Ryrie not only in Academia but among rank-and-file Christians who have benefited from his writings put on their level. Of course, he impacted Bible scholars by teaching Systematic theology and serving as dean of doctoral studies at Dallas Theological Seminary. His influence was broad and lasting.
Answers to Twenty-Five Advanced Salvation Questions
Here is the third answer to an advanced salvation question
What is a biblical refutation of annihilationism?
Grudem writes “the idea that there will be eternal conscious punishment of unbelievers has been denied recently even by some evangelical theologians.” He then lists some of these evangelicals in a footnote: “See Philip E. Hughes, The True Image: The Origin and Destiny of Man in Christ (Grand Rapids: Eerdmans, 1989), pp. 405-407; David L. Edwards and John R. W. Stott, Essentials: A Liberal-Evangelical Dialogue (London: Hodder and Stoughton, 1988, pp. 275-76; Clark Pinnock, “The Destruction of the Finally Impenitent,” CthRev 4 (Spring 1990), pp. 243-59).[1]
In addition to the arguments refuting universalism, Jesus’ statement in Matthew 25:46 disproves annihilationism: “And these will go away into eternal punishment, but the righteous into eternal life.” The same Greek word aionios for eternal is used to describe both eternal punishment and eternal life. The annihilationists cannot have an eternal heaven without an eternal lake of fire.
[1] Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994) 1148.
Are we Celebrating Independence or Insurrection on July Fouth (Part Last)
Wayne Grudem lists many examples of Christians positively and significantly influencing government: “Christians influence on government was primarily responsible for outlawing infanticide, child abandonment, and abortion in the Roman Empire in AD 374; outlawing the brutal battles-to-the-death in which thousands of gladiators had died in AD 404….In England, William Wilberforce, a devout Christian, led the successful effort to abolish the slave trade and then slavery itself throughout the British Empire in 1840” (Politics: According to the Bible, pages 49-50).
Read moreAre we Celebrating Independence or Insurrection on July Fourth (Part 4)
Can Evangelism and Politics Mix?
Put bluntly, America is becoming more secular. Albert Mohler identifies the problem: “Recent studies have indicated that the single greatest predictor of voting patterns is the frequency of church attendance. Far fewer Americans now attend church, and a recent study indicated that fully 20% of all Americans identify with no religious preference at all. The secularizing of the electorate will have monumental consequences.” While constitutionally, the church and the state are separate. But practically, the church has an influence on the state even in the outcome of elections.
Read moreThe Sinlessness of Christ
Bruce Ware in his book Bruce A. Ware, The Man Christ Jesus: Theological Questions on the Humanity of Christ (Wheaton: Crossway, 2013) teaches the impeccability of Christ, i.e., that Christ in His humanity could not have sinned because of His deity. Bruce A. Ware says Christ could not sin because His divine nature dominated His human nature but Christ did not sin in His humanity totally depended on the Word, the Holy Spirit, and His Father. This is a departure from the way the impeccability has been defended in the past. Before we examine this new defense of Christ’s inability to sin, let’s ask, “What has this theological debate have to do with my struggle with my particular nagging sin?” I mean, you might be saying, “Just yesterday, I lost again the battle with this sin. Today, I am guilt ridden. I need help not a theological discussion of whether Jesus was peccable or impeccable.” Good point. Let’s back up and get a running start on this problem and make it personal.
Read moreThe imputation of righteousness, not the infusion of righteousness, is the only basis for the Gospel
“So important is eternal life that the Bible gives us many illustrations so that no one will miss the message. To the farmers, Jesus talked about soil and seed. To the shepherds, He talked about sheep. To beggars, He talked about a great feast that God had spread. To lawyers, He talked abut justification. To the housewife, He talked about a coin that had been lost and had to be found. But when you use the word ‘imputation,’ you find God speaking to the banker, because it is a financial term . . .. Our English word ‘imputation’ comes from the Latin word which means ‘to reckon, or credit, to one’s account.’ When you go to the bank or the savings and loan association and deposit money, imputation takes place. They deposit that on your account, and they write it on your record . . .. Right in the middle of that word ‘impute’ you have p-u-t, righteousness put to our account” (Warren Wiersbe, Key Words of the Christian Life, Lincoln: Back to the Bible, 1982, pages 55, 56, 58).
Read moreWhy Do We Baptize By Immersion?
The word “baptize” means to immerse. Lexicons define baptizo to mean to dip, immerge, submerge. “Consider also the testimonies of three non-Baptist who led the Protestant Reformation. John Calvin, founder of Presbyterianism, declared, ‘The word baptize itself signifies immerse, and it is certain that the rite of immersion was observed by the ancient church.’ In commenting on Romans 6:3-5, John Wesley, founder of Methodism, said, ‘Buried with Him, alluding to the ancient manner of baptism by immersion.’ In speaking of the meaning of baptism, Martin Luther, founder of Lutheranism, said, ‘They ought to be entirely immersed, and immediately drawn out. For this the etymology of the name seems to demand.’ I have always appreciated Luther’s practical theology when he advised the pastor to immediately draw out the person being immersed.
Read moreHow to Resist the Devil (Ephesians 6:10-20)
A pastor tells an amusing story about a man who was on his way to attend a costume party one Sunday evening. He was wearing a red suit with a tail and a skintight mask with horns. He looked like the false, but widely accepted picture of the devil. As he hurried along, he was caught in a sudden rainstorm, so he took shelter in a church where the service was just ending. As he entered the building, he shocked the members who thought he was the real thing. A flash of lightning and a clap of thunder added to the illusion. The congregation panicked and rushed for the exits. The intruder thought thchurch had been struck by lightning and was on fire, so he raced after them. Everyone got out except an elderly lady. Turning in fear, she stretched out her hands and pleaded for mercy, “Oh, devil, please don’t hurt me. I know I’ve been a member of this church for 30 years, but I’ve really been on your side all the time.Sadly, many church members have no more insight as to who their greatest enemy is. There are certainly extreme views on the devil and his demons.
Read moreDoes God Reveal Himself to us Through an "Inner Light?"
John 1:9 is sometimes called 'the Quaker text,' because the early Quakers, based on the verse, believed that sufficient light was offered to every person" (David J. MacLeod. The Creation of the Universe by the Word: John 1:6-9. Bib Sac 160 July-Sept 2003: 305-320). Some Quakers refer to the “inner light” as an internal revelation if appropriately responded to can save. They use John 1:9 as the proof text: “[That] was the true Light, which lights every man that comes into the world.”
Read more4th of July: Are We Celebrating Independence or Insurrection? (Part Last)
What are the Responsibilities of Believers Regarding Government?
1. Christians can Influence those in Government
Wayne Grudem lists many examples of Christians positively and significantly influencing government: “Christians influence on government was primarily responsible for outlawing infanticide, child abandonment, and abortion in the Roman Empire in AD 374; outlawing the brutal battles-to-the-death in which thousands of gladiators had died in AD 404….In England, William Wilberforce, a devout Christian, led the successful effort to abolish the slave trade and the slavery itself throughout the British Empire in 1840” (Politics: According to the Bible, pages 49-50).
Read more4th of July: Are We Celebrating Independence or Insurrection? (Part 4)
Can Evangelism and Politics Mix?
Put bluntly, America is becoming more secular. Albert Mohler identifies the problem: “Recent studies have indicated that the single greatest predictor of voting patterns is the frequency of church attendance. Far fewer Americans now attend church, and a recent study indicated that fully 20% of all Americans identify with no religious preference at all. The secularizing of the electorate will have monumental consequences.”
Read moreThe process and result of Fuller Theological Seminary abandoning their doctrinal statement
Fuller Theological Seminary illustrates the effect of a Christian institution or local church abandoning a solid doctrinal statement. The Domino Effect took place at Fuller Theological Seminary which was founded in 1947 by Charles Fuller.
Read more