Our Salvation - God's Idea First

"Baptism reminds us that all of us have been adopted. We call it grace. Once you were not a people, but now you are God's people (1 Peter 2:10). Therefore it is never quite right to say things like, "Since I took Jesus into my heart," or "Since I gave my life to Christ." Our relationship to Jesus is his idea before it is ours. We don't take Jesus anywhere. He takes us places" (William H. Willimon & Stanley Hauerwas, Lord, Teach Us: The Lord's Prayer and the Christian Life, 27).

You Gotta Fight, Fight, Fight (Sometimes), Again

And speaking of war and fighting . . . I've always enjoyed this Vonnegut quote from Hocus Pocus:

If there really had been a Mercutio, and if there really were a Paradise, Mercutio might be hanging out with teenage Vietnam draftee casualties now, talking about what it felt like to die for other people's vanity and foolishness.

Petty squabbles ought to be avoided. The collateral damage, for both petty political wars and petty theological wars, is absolutely brutal.

You Gotta Fight, Fight, Fight (Sometimes)

In a chapter titled The Fight, J. C. Ryle says, "He that would understand the true nature of true holiness must know that the Christian is 'a man of war.' If we would be holy we must fight."

J. C. Ryle is elaborating on Paul's words to Timothy, 'Fight the good fight of faith,' and methinks Ryle provides the proper balance to cultivating a fighter-mentality when he says:

With whom is the Christian soldier meant to fight? Not with other Christians. Wretched indeed is that man's idea of religion who fancies that it consists in perpetual controversy! He who is never satisfied unless he is engaged in some strife between church and church, chapel and chapel, sect and sect, faction and faction, party and party, knows nothing yet as he ought to know. No doubt it may be absolutely needful sometime to appeal to law courts, in order to ascertain the right interpretation of a Church's Articles, and rubrics, and formularies. But, as a general rule, the cause of sin is never so much helped as when Christians waste their strength in quarreling with one another, and spend their time in petty squabbles (J. C. Ryle, Holiness, 52).

There is a danger in calling someone a soldier, i.e., like the young boy who is given his first hammer and sees a world-of-nails, so a Christian when called to be a soldier must remember they are a peacemaker-soldier.

Warfare is real; doctrinal battles need to be fought. We must remember, however, petty squabbles do not constituted legitimate war.

Imprecatory Psalms: For our Faith and Worship

Regarding the imprecatory Psalms: "Yes, these kinds of [imprecatory] prayers are uncomfortable (they are supposed to be!), but they are there, given by God and led by Christ, for us to sing. Curses in the Psalms are not provided for us to sing with relish, but even these hard lines are there for our faith and worship" (Michael LeFebvre, Singing the Songs of Jesus: Revisiting the Psalms, 115).

Happy Reformation Day!

For additional Reformation Day humor, check this out.

WCF. III. Of God's Eternal Decree - 6. Q & A

Blogging through and answering the questions from G. I. Williamson's The Westminster Confession of Faith for Study Classes for personal review and comprehension.

Prior posts for WCF. I. Of the Holy Scriptures - Sections 1-10.

Prior posts for WCF. II. Of God, And of the Holy Trinity - Sections 1-3.

Prior posts WCF. III.

III. Of God's Eternal Decree - 1-2.

III. Of God's Eternal Decree - 3-5.

WCF. III. Of God's Eternal Decree - 6.

1. Read Acts 27:14-44. What divine end was promised by God (v. 24)? What means did the inspired apostle require for attaining this end (v. 31)? Was the end reached? Were the means used as required? Which then was ordained (decreed, or predetermined) by God, the end or the means?

God says in verse 24 that Paul's life will be preserved, because he must be brought to Caesar, and that the lives of "all them that sail with thee" will also be preserved. The means required for preservation were obeying the inspired Apostles command, "Except these abide in the ship, ye cannot be saved" (their lives will be preserved if they remain in the ship and obey Paul's instructions). Yes, the end was reached: verse 44 says, "And so it came to pass, that they escaped all safe to land." Both the end and the means were decreed by God. God predetermined that all would be preserved through the storm and shipwreck, and God predetermined the means would be by listening and obeying Paul's instructions.

2. What is wrong with this popular statement: "If I'm elect then I will be saved no matter what I do?"

This popular statement is wrong and foolish because it denies that God predetermines the end as well as the means, i.e., "Paul links divine predestination (the end) with calling, justification and glorification (means to this end) (Rom. 8:30)" (35). The popular statement above is wrong because it is not a fully Biblical view, since God ordains both the end and the means. In light of Romans 8:30, you cannot say you will be saved (the end) no matter what you do (the means).

3. By what is the plan of God never contradicted?

"The plan of God is never contradicted by the works of God by which the plan is executed" (35). The Godhead is in perfect harmony, therefore, the Godhead's decree (end) and executed plan (means) are in perfect harmony. Their is no contradiction within the Godhead, therefore, there is no contradiction within the Godhead's decrees.

4. Why may we not say that Christ's death was intended for the salvation of all?

Scripture says that not all men will be saved, therefore, Christ's death (the means) cannot be intended for the salvation of all.

Listening to Sermons

"It is a mental exercise, when rightly performed, in which all the faculties of the spiritual man are called into devotional action. Reverent hearing the word [listening to sermons] exercises our humility, instructs our faith, irradiates us with joy, inflames us with love, inspires us with zeal, and lifts us up towards heaven" (C. H. Spurgeon, Lectures To My Students, 53).

Getting a Grip

"But we must come to grips with the fact that to be like Jesus we must pray" (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 66).

Holiness

"There is not a brick nor a stone laid in the work of our sanctification till we go to Christ. Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts, by the Spirit whom He puts within them" (J. C. Ryle, Holiness, 50).

LOL: Snakebite Whiskey

An anecdote I came across today. I laughed-out-loud, naturally.

In one of our Southwestern proverbially dry states a couple of strangers in town asked a man on the street where they could get a drink. "Well," said the man, "in this town they only use whiskey for snake bite. There's only one snake in town, and it's getting kind of late. You'd better hurry down and git in line before it gits exhausted."

Diligence in Theology

Theology is controversial (you are making statements about God, anthropology, origin of the universe, morality and ethics, etc.), such that it is easy to be misunderstood. If you are going to speak-theology, then you need to put forth your best effort to do so with clarity, i.e., as the idiom goes,  you need to wax eloquent. However, if you're going to listen to someone, you too have a duty to be fair and charitable and put forth an effort to understand them in the best light possible.

Theology is controversial and it is hard work (it requires diligence), e.g., one ought to be nuanced when discussing faith and obedience (works).

Needing to speak with clarity regarding faith and obedience can be illustrated in the writings of William Ames, Puritan born in England in the late 1500s. In his writings, Ames emphasized the "will" of the Christian. He was passionate about maintaining the kinship between Christian thought and action. Because of this emphasis on the "will" of Christians, some (i.e., Kuyper, Kendall) argued that Ames departed "from the mainstream of Reformed Theology" (Joel R. Beeke and Mark Jones, A Puritan Theology - Doctrine for Life, 54). This, however, is not an accurate portrayal, as Beeke and Jones contend, Ames was well within the mainstream of Reformed Theology, but to gather this you must consider the covenantal framework within which Ames emphasized the role of the "will" of Christians.

But Ames, as a faithful son of the Reformation, continued to emphasize that "the final dependence of faith, as it designates the act of believing, is on the operation and inner persuasion of the Holy Spirit" ([The Marrow of Theology] 1.3.12.). . . . The key to properly combining sovereign grace with freely given faith and responsible obedience was to be found in the context of God's covenant. Under the covenant of grace, Ames expounded the harmony of faith and obedience, the gospel of Christ and the Ten Commandments, orthodoxy and orthopraxy. Rather than isolating Ames's statements about the will and crying "voluntarism," we must interpret each of his teachings in the light of his whole theology -- a Reformed theology of heart religion and humble obedience" (54-55)

Theological statements never occur within a vacuum - they always occur within a context that also needs to be examined and accounted for in order to understand the theological statements. Understanding a person's theology, like most things worth doing, takes effort and requires hard work. Like the philosopher Spinoza said, "All things excellent are as difficult as they are rare."

Gift

"Our relationship to God - that we can boldly come to God saying "Our Father" - is due to God's choice of us, rather than our choice of God. God's choice of us is a gift that we often speak of in the church as "grace" - amazing grace. It's amazing particularly in a culture in which we are taught to believe that anything important is earned, achieved, worked for. Yet faith in Jesus as Lord can only come as a gift" (William H. Willimon & Stanley Hauerwas, Lord, Teach Us: The Lord's Prayer and the Christian Life, 26).

Begin with Christ

"Would you be holy? Would you become a new creature? Then you must begin with Christ. You will do just nothing at all, and make no progress till you feel your sin and weakness, and flee to Him" (J. C. Ryle, Holiness, 49).

Repentance Leads to Strength

Beautiful, this. George Herbert on repentance and confession of sin, from The Temple - The Church (the 1st and 36th stanza):

Lord, I confess my sin is great;

... 

Fractures well cured make us more strong.

On God Being "Our" Father

"We say 'Our' because of the astounding recognition that this God, the one who created the universe and flung the planets into their courses, the great God of heaven and earth, has willed to become our God. Before we reached out to God, God reached out to us and claimed us, promised to be our God, promised to make us God's people. Thus, not because of what we are or what we have done, but rather because of what God in Jesus Christ has done, we are privileged to say, 'Our Father'" (William H. Willimon & Stanley Hauerwas, Lord, Teach Us: The Lord's Prayer and the Christian Life, 25).

Friday "How To Video" at Tree & The Seed: "How To" Create Demand for and Fund Death/Abortion Quotas

From the Alliance Defending Freedom website:

Abortion generates up to half of all of the income from the services at Planned Parenthood. In 2011 They committed 333,964 abortions which generated a minimum of $150 million. To continue to drive this revenue, they enforce abortion quotas which require all affiliates to conduct abortions. This is why 92% of pregnant women who go to Planned Parenthood get an abortion.

Alliance Defending Freedom is litigating lawsuits to protect the unborn, and restrict Planned Parenthood’s ability to do abortions until we drive them out of the abortion business.

Women

Discussing her personal departure from feminism, Carolyn McCulley, in her book, Radical Womanhood, says:

The light of God's Word showed me truth. What I thought as right and true didn't hold up to Scripture. Human observation and psychology could only point out a problem - proud women spar with men they deem to be weaker and not worthy of respect - but offered no credible solution to the tension between the sexes.

I didn't need to reconcile my pantheon of inner goddesses. I needed to repent of my sin.

As do men.

The kicker is that feminism is partially right. Men do sin. They can diminish women's accomplishments and limit women's freedoms for self-centered reasons. Some men sexually assault women. Some men abuse their wives and children. many men degrade women through pornography. Feminism didn't rise up because of fabricated offenses (25-26).

 So true. Feminism (and her best friend Egalitarianism)  did not rise up due to "fabricated offenses". Sinful men who lord over women are meatheads and blockheads. To rip off the song from The Grinch Who Stole Christmas, "Your brain is full of spiders, you've got garlic in your soul, Mister [Blockhead]. / I wouldn't touch you with a thirty-nine-and-a-half-foot pole."

If you want a high-view of women, then you need look no further than Genesis. Adam is a type of Christ, he is the federal-head that represents all of mankind, and he is placed in a garden-sanctuary. In this garden-sanctuary Adam has prophet-priest-king duties to fulfill. However, it is not good that Adam be alone, so God blesses Adam and gives him Eve. In Genesis 2:18 we learn that Eve was created to sustain Adam by a covenant-of-companionship that would eliminate Adam's loneliness. Eve is Adam's "helpmeet" - although "help" isn't the best translation, since the Hebrew 'ezer kenegdo connotes coming alongside another in order to actively sustain and assist, i.e., "helpmeet" = "sustainer beside him" (see Robert Alter, Genesis, 9). Also, Proverbs 31 describes a woman as a heroic, domestic warrior (see conclusion from sermon notes by Peter Leithart). A woman does much more than "help" - according to the Bible she is much, much more than an auxiliary to man. If you don't have a Biblical view of women, then, as McCulley reminds herself and her readers, you need to repent of your sin.

Bending Our Lives Toward God

"The Lord's Prayer is a lifelong act of bending our lives toward God in the way that God has offered -- "thy will be done, thy kingdom come" (William H. Willimon & Stanley Hauerwas, Lord, Teach Us: The Lord's Prayer and the Christian Life, 22).

Once-for-Allness of Atonement

"It is indeed highly necessary to recognize the continued high priestly activity of Christ in heaven. . . . We must distinguish between the offering of sacrifice and the subsequent activity of the high priest. What the New Testament stresses is the historical once-for-allness of the sacrifice that expiated guilt and reconciled to God (cf. Heb 1:3; 9:12, 25-28). To fail to assess the finality of this once-for-allness is to misconceive what atonement really is" (John Murray, Redemption - Accomplished and Applied, 54).

Puritan Hermeneutics and Exegesis

Excerpt from the conclusion to the second chapter ("Puritan Hermeneutics and Exegesis") in A Puritan Theology: Doctrine for Life by Joel R. Beeke and Mark Jones.

Thus, their [Puritan authors like John Owen, Thomas Goodwin, John Howe, Stephen Charnock, etc.] covenantal reading of the Bible, whereby history is divided into two basic covenants (i.e., works and grace) meant that they were consciously reading the Scriptures with a Christ-centered lens, which was seen in their use of typology and, at times, allegory. They rejected the many "sense" of Scripture (i.e., the so-called quadriga), but their writings certainly show that they were often keen to press home the "fuller sense" of certain passages, which may have multiple layers of meanings and was a legitimate application of the literal meaning (sensus literalis). Their view that the Scriptures were internally consistent and that most theological truths had to be gathered out of more than one place in the Bible made the basic principles of the analogy of faith and "good and necessary consequence" [WCF. I.] an indispensable part of their hermeneutic. These principles of interpretation are important, but if reason alone tries to make sense of the mystery of the gospel, a Christian will forever run into error and heresy. Only a Spirit-wrought, supernatural faith will allow a Christian to believe that God had a Son as old as Himself! And yet to come to formulate such a truth a host of interpretative techniques were required (40).

Atonement of which Scripture Speaks

"Our definition of atonement must be derived from the atonement of which Scripture speaks. And the atonement of which Scripture speaks is the vicarious obedience, expiation, propitiation, reconciliation, and redemption performed by the Lord of glory when, once for all, he purged our sins and sat down at the right hand of the majesty on high" (John Murray, Redemption - Accomplished and Applied, 55).

Blood-Friends: Faith and Works

J. C. Ryle quoting Samuel Rutherford: "Believing and doing are blood-friends" (J. C. Ryle, Holiness, 48).

Psalmody: Meditation and Praise

A lengthy excerpt, but much food-for-thought on the function and design of the Psalms.

And it is my thesis, in this chapter, that in the Psalms, praise is the expected outcome, but meditation is the underlying activity which we undertake in Psalm singing. Unlike modern church songs which are primarily about 'getting right to the point' and declaring praise, the Psalms are designed to help people who don't always feel like praising begin by meditating on the mess the world is in, and only through a full and robust process of meditation, to come out with praise.

Praise is so vital an outcome from psalmody that we use the word 'Psalms' (lit., 'Praises') to describe them. In Hebrew, the volume is called Tehilim, meaning 'praises,' and in Greek it is called Psalmoi, which likewise indicates songs of joy and praise. But even a cursory reading of the Psalms reveals that they are not all hymns of declarative praise. There is a lot of moaning and groaning going on in the Psalms. The book is called 'Praises,' not because each individual hymn contained in it is joyful. The book is called 'Praises' because the nature of the whole collection is to carry us from sorrow to praise.

We use a similar method for naming streets in our culture. I live on the edge of Indianapolis, just south of another city called Lafayette. One of the major north-south routes on my side of Indianapolis is a street called, 'Lafayette Rd.' It is called Lafayette, not because I live in the city of Lafayette (I live in Indianapolis), but it is so named because, if you follow that road where it leads, you will end up in the city of Lafayette.

In the same way, the book of Psalms is so named because these are sung meditations, which meet us in the 'city of confusion and trouble' where we live and, if we follow them where they take us, they carry us ultimately to the 'city of praise and rejoicing.' This is true of each Psalm within its own compass on the small scale (each Psalm, generally trends to lift us from questions to answers). This is also true of the Psalmbook as a whole. In fact, the Early Church Father Gregory of Nyssa, wrote a book [Inscriptions of the Psalms] in the fourth century to describe how the Psalter carries us from the sorrow of living in a place of ungodly, sinners, and scorners (in Ps. 1) to the heavenly assembly of joy (in Ps. 150) (Michael LeFebvre, Singing the Songs of Jesus: Revisiting the Psalms, 96-98).

 

WCF. III. Of God's Eternal Decree - 3-5. Q & A

Blogging through and answering the questions from G. I. Williamson's The Westminster Confession of Faith for Study Classes for personal review and comprehension.

Prior posts for WCF. I. Of the Holy Scriptures - Sections 1-10.

Prior posts for WCF. II. Of God, And of the Holy Trinity - Sections 1-3.

Prior post for III. Of God's Eternal Decree - 1-2.

WCF. III. Of God's Eternal Decree - 3-5.

1. Why is the doctrine of predestination so seldom acknowledged even though it is so clearly taught in Scripture?

The doctrine of predestination is so seldom acknowledged because of the perversity of man. Scripture clearly teaches this doctrine, but it is man who refuses to hear God's word by faith (and with humility). "And the chief cause of man's constant misreading of Scripture regarding this matter is his perennial desire to have a better opinion of himself than is warranted" (33).

2. What does sinful man deserve?

Sinful man deserves wrath and damnation.

3. What classic example in Scripture proves this doctrine [doctrine of predestination]?

The classic example is of Jacob and Esau - Romans 9:11-15 "For the children [Rebecca's children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

4. How much did they have "in common" to begin with? At the "end"?

According to their nature, they being twins, to begin they had everything in common. In the end, however, they were totally different - "Jacob was chosen to eternal life, and Esau was passed by and left to the punishment he deserved" (33).

5. How does this case prove that it was God (alone) who made them differ?

This case proves that it was God alone who made them differ because Romans 9:18 says, "He [God] hath mercy on whom he will, and whom he will he hardeneth."

6. What Scripture asserts that God has "the right" to do this?

God is the Creator, thus, he has a right over his creation, as Romans 9:21 teaches - "Hath not the potter [God] power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?." Commenting on this Williamson says, "God has a right to give damnation to Esau, who deserves damnation, and eternal life to Jacob, who also deserves damnation" (33).

7. What is meant by saying that God's predestination is not "conditional"?

Williamson says, "But what is of cardinal importance is to recognize that God's sovereign determination of the destinies of the souls of men is not conditional. There is no difference between Jacob and Esau for the sake of which God chose the one and rejected the other" (33). God's predestination of man is wholly of grace. God's predestination of man is not conditioned by the works of man.

8. If man could fulfill some condition upon which basis God would then elect him, what teachings of Scripture would be denied?

If man could fulfill some condition upon which basis God would then elect him, it would deny what Scripture teaches in Ephesians 2:8-9 - "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." - and in Romans 11:6 - "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work."

9. Why has God chosen the ones he has chosen?

God has chosen the ones he has chosen because of grace, that is, because of pure, unmerited favor. Ephesians 2:5-6 "Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Williamson says, "Scripture informs us that divine election is conditioned upon not something in the creature but rather something in God. It is the good pleasure, the delight of God, which is the basis of Election" (34). See Luke 10:21 - "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."

10. Why has God chosen some and passed others by?

Why did God do this? This God has done for his own glory. "God will bring glory to himself, or rather will manifest his glory. He will display the perfection of his holiness by wrath against sin in the destruction of the wicked and he will display the perfection of his mercy and love in saving the elect" (34). If what we stated earlier is true, that "Sinful man deserves wrath and damnation," then it is obvious that both the perfection of God's holy justice and the perfection of God's merciful grace manifest his glory.

Meditating on Scripture

Regarding the spiritual discipline of Bible intake and meditation, Donald S. Whitney quotes William Bridge: "Friends, there is an art, and a divine skill of meditation, which none can teach but God alone. Would you have it, go then to God, and beg of God these things" (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 62).

WCF. III. Of God's Eternal Decree - 1-2. Q & A

Blogging through and answering the questions from G. I. Williamson's The Westminster Confession of Faith for Study Classes for personal review and comprehension.

Prior posts for WCF. I. Of the Holy Scriptures - Sections 1-10.

Prior posts for WCF. II. Of God, And of the Holy Trinity - Sections 1-3.

WCF. III. Of God's Eternal Decree - 1-2.

1. What distinguishes a "person" from all other beings or things?

A person has a "will" and acts according to purpose, which distinguishes the person from other beings and impersonal things.

2. What kind of "plan" or "purpose" must of necessity belong to an "infinite, eternal, and unchangeable" personal being?

Such a "plan" or "purpose" must necessarily be infinite, eternal, and unchangeable, for it will have the attributes of the person whose "will" is at back the plan. "God is an infinite, eternal, and unchangeable Person. Therefore his plan or purpose must ever have been a part of his infinite, eternal, and unchangeable existence" (30).

3. Cite a Scripture text proving that all existence is controlled by God.

Ephesians 3:11 speaks of God's eternal purpose which He purposed - "According to the eternal purpose which he purposed in Christ Jesus our Lord." And Ephesians 1:11 speaks of God's controlling all things - "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

4. Cite a Scripture text proving that the most minute details of existence are controlled by God.

Ephesians 1:11 speaks of God's controlling all things ("all" includes even the most minute details) - "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Also, in Matthew 10:29, Christ says, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father."

5. Cite a text proving that seemingly accidental events are controlled by God.

The narrative in 1 Kings 22 records several seemingly accidental events which are controlled by God.

6. Cite a text proving that evil acts are predetermined by God.

In Matthew 18:7 Jesus says, "Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!" God has predetermined/predestined all events, even evil, but these acts are committed because men freely choose to do so.

7, Cite a text proving that evil acts are nevertheless "free."

Acts 2:22-23 teaches that God foreordained that Christ would be delivered for death by the rulers of Israel, but it being done on account of their wicked volition - "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

8.. Cite a text proving that "good" acts done by regenerate persons are predetermined by God, and yet also "free."

Because "will" flows from nature, the regenerate, who have been given a new nature through regeneration, are capable of freely doing "good" acts, this being taught in Matthew 7:17a - "Even so every good tree bringeth forth good fruit."

9. What do we mean when we say that a man is "free," or acts "freely"?

Man is free if "not forced by any power outside himself to do that which is contrary to 'what he wants to do'" (31).

10. Why are the unregenerate, though free, certain to do only evil?

The unregenerate are free, they have liberty, but they do not have the ability to do good because of their evil nature (due to original sin). They do not have the ability to do good because will flows from nature. As Matthew 7:18 says, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."

11. Why are the regenerate, though free, certain to please God?

They are certain to please God because they have a regenerate nature (which is a gift given to them by God), thus, they have a good will "which is in accord with the will of God" (31).

12. Can God foresee (or foreknow) before he predetermines? Vice versa? Why?. 

No and No. God's foreknowledge and predestination are not at odds with one another. As Williamson says, God foreknows things with certainty because God guarantees the certainty. God determines all that exists. This is the case because of the impossibility of the contrary, i.e., if it were not true then God would not be the only self-existent being.

Life and Doctrine

Ned Stonehouse quotes from one of Machen's letters, "[Christianity] was certainly not a way of life as distinguished from a doctrine, or a way of life expressing itself in a doctrine, but it was a way of life founded upon a doctrine. It was founded more especially upon a proclamation of something that happened. The primitive Church proclaimed the happening after the first great act in it had occurred; Jesus proclaimed it by way of prophecy, but the primitive Church and Jesus were alike in proclaiming an event," then providing this additional thought:- "He [Machen] had shown that the experience of men was not the foundational fact of the Christian gospel but what God had accomplished once for all in Christ, and that Christian experience is essentially the response which men through the Holy Spirit make to the proclamation of these glad tidings" (Ned B. Stonehouse, J. Gresham Machen - A Biographical Memoir, 349).

Theology and Controversy

I remember distinctly during undergraduate studies my Theology instructor telling our class, "Theology is controversial." There were two maxims our instructor had us repeat throughout the class, the former more frequently than the latter, and they were, "I am a theologian," and "Theology is controversial."

Theology is messy business. Case in point: recently Peter Leithart critiqued theological musings from David Bentley Hart's newest book. Leithart defends the literal sense of Scripture, contra Hart, and Leithart's comments are excellent, but, additionally, the article is a good reminder that, as my undergraduate professor said, "Theology is controversial." So, here we have two learned and well respected churchmen, but they just don't see eye to eye. Thus, controversy. 

Prayer and Work

"Praying and working are two different things. Prayer should not be hindered by work, but neither should work be hindered by prayer. Just as it was God's will that man should work six days and rest and make holy day in His presence on the seventh, so it is also God's will that every day should be marked for the Christian by both prayer and work. . . . Without the burden and labor of the day, prayer is not prayer, and without prayer work is not work. This only the Christian knows. Thus, it is precisely in the clear distinction between them that their oneness becomes manifest" (Dietrich Bonhoeffer, Life Together, 69-70).

CREC: Ordination Examination

For the past four months I have been working with the Ordination Examination Committee of Knox Presbytery (CREC), in preparation for my Oral Examination, which took place this past Tuesday (10/15/13) at Presbytery. The Oral Examination took place on the floor of Presbytery, overseen by the Committee, and after the examination concluded the Presbytery went into executive session, deliberated, and voted to recommend me to the local Session at CCRC for ordination.

The Ordination Examination process was long and hard: I worked with the Committee, which involved interviews, phone calls, emails, research/writing papers, filling out pastoral case studies and written exams, etc. I am thankful for how God manifested his glory during the process. It was spiritually rewarding. I am, however, thankful to be finished. Although it is an oversimplification, in general this is what I did in order to prepare for my ordination examination:

Systematic Theology

I worked through my notes from Beeke and Ferguson's Reformed Confessions Harmonized, Williamson's WCF for Study Classes, Turretin's Institutes, and Calvin's Institutes.

Bible

I worked through my notes for Bible, e.g., comprehension, book outlines, lists, characters, etc.

Ordination Study Guide

I filled out and reviewed the CREC's ordination study guide.

Church History and the Trinity

I thumbed through several volumes on Church History and the Trinity, e.g., Shelley, Placher, Curtis, and Letham.

Exegesis Papers, Written Exams, and Case Studies

I reviewed the exegesis papers, written exams, and pastoral case studies I turned into the committee as requirements during the ordination examination process.

In hindsight, I wish I had spent more time figuring out what I didn't know. I should have been more systematic about determining where the gaps were for both doctrinal/biblical knowledge and pastoral reflection and wisdom.

LOL: Machen on French Underwear

J. Gresham Machen served during World War I in France with the YMCA war efforts to support the troops. In one of his letters back home, he recounted how he recently escaped a German insurgence that had overtaken his previous post. He and companions had to retreat hastily, with no time to pack up any personal effects at all - everything was left behind. He had made his way back to Paris, and while there he wrote:

I have been directed to wait here in Paris till tomorrow when instructions may be given me. Naturally clothes are almost my first concern. The prices are something terrific - for instance I paid 185 francs plus a war tax for a pair of high boots. But I should not mind if I could only get the things that I desire. French underwear is cut in the queerest way imaginable, and the American variety cannot be found. But this morning I am at least fairly clean. I even had a bath! (Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir, 270).

When I first read the above, I laughed out loud.

WCF. II. Of God, And of the Holy Trinity - Q & A - Questions 1-3.

Blogging through and answering the questions from G. I. Williamson's The Westminster Confession of Faith for Study Classes for personal review and comprehension.

Prior posts for WCF. I. Of the Holy Scriptures - Sections 1-10.

Prior posts for WCF. II. Questions 1-3. 

     II. Of God, And of the Holy Trinity - 1-2.
     II. Of God, And of the Holy Trinity - 3.

WCF. II. Of God, And of the Holy Trinity - 3. Q & A

Blogging through and answering the questions from G. I. Williamson's The Westminster Confession of Faith for Study Classes for personal review and comprehension.

Prior posts for WCF. I. Of the Holy Scriptures - Sections 1-10.

Prior post for WCF. II. Of God, And of the Holy Trinity:

WCF. II. Of God, And of the Holy Trinity - 1-2.

WCF. II. Of God, And of the Holy Trinity - 3.

1. Is the doctrine of the Trinity revealed in the Old Testament? In the New Testament?

Yes. God reveals himself through events recorded in Scripture. The Old Testament recorded events which prepared man for the (redemptive-historical) events by which God clearly revealed himself as triune, while the New Testament records events in light of this revelation. Williamson says, "God revealed himself by supernatural deeds, along with which gradually gave more and more verbal interpretation. Only as God's plan of redemption was fully worked out, was God himself fully made known" (26-27).

2. Is the God revealed in the Old Testament the triune God? How can this be proved?

Yes. The God revealed in the Old Testament is fully God, and, therefore, triune, although this was not fully evident until the latter revelation came (provided by the New Testament). It is called the Old Testament because it is the older (partial) revelation. Neither the Old or the New Testaments alone are God's full revelation, rather, the two together is God's full revelation which reveals by way of redemptive-historical deeds who God is, and His plan of redemption for man, etc. With the revelation provided by the New Testament, it is clear that the triune God is revealed in the Old Testament. For example, in Genesis 1:26 and 11:5, 7 we see God's self-reference to a plurality in the Godhead (fashioning man "in our image" and "Let us go down") . . . Williamson says there is scriptural data (like the tests just mentioned) which are "inexplicable by any other interpretation than by a trinitarian interpretation" (273).

3. Cite an Old Testament text to prove that God is not a single person.

Genesis 1:26. "And God said, Let us make man in our image, after our likeness . . ."

Genesis 32:24-30. "And Jacob was left alone; and there wrestled a man with him . . . . And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved."

Exodus 23:20-25. "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee"

4. Cite a text which indicates that the Angel of Jehovah is Jehovah (God).

Exodus 23:20, 21 (see above).

5. Cite a prophetic text which will show that God promised to send God incarnate.

The Immanuel ("God with us") promised in Isaiah 7:14 is called "mighty God" in Isaiah 9:6.

6. Why did the apostles accept the "doctrine" of the Trinity?

The accepted the doctrine of the Trinity because each of the Person's of the Godhead had revealed themselves through specific deeds which confirmed they were distinct but together united (one).

7. What two essential elements of the doctrine of the Trinity are taught in the baptismal form of Matthew?

The two elements are: (a) God is one, and (b) God is three. (Three Persons in one being; one being in three Persons.)

Christian Living: Joyful and Enthusiastic

Ned B. Stonehouse quoting J. Gresham Machen in the biographical-memoir J. Gresham Machen:

Instead of stifling the pleasures afforded by the acquisition of knowledge or by the appreciation of what is beautiful, let us accept these pleasures as the gifts of a heavenly Father. Instead of obliterating the distinction between the Kingdom and the world, or on the other hand withdrawing from the world into a sort of modernized intellectual monasticism, let us go forth joyfully, enthusiastically to make the world subject to God [underline CCS] (187).

Machen got it right: Christians need to be joyful and enthusiastic as they make the world subject to God, i.e., as they fulfill the Great Commission.

Credit the Calvinists

At First Things James R. Rogers has some nice things to say about Calvinists.