R.C. Sproul's Blog, page 518

$5 Friday: Worldviews, Apologetics, & The Gospel

It's time for another $5 Friday sale. This week's resources cover such topics as worldview and culture, apologetics, eduction, abortion, Jonathan Edwards, the gospel, philosophy, music, and more.

Sale runs through 12:01 a.m. — 11:59 p.m. Friday EST.

View today's $5 Friday sale items.

Eastern Bankruptcy

Here's an excerpt from Eastern Bankruptcy, Dan Iverson's contribution to the August issue of Tabletalk.

My son, Danny, came home from his Japanese baseball practice exclaiming, "Dad, coach is making us worship the ground." The coach had required them to bow toward the ground in worship. I called a Japanese pastor who said that this was indeed false worship. He reminded me that Japan is pantheistic, like Eastern religions generally. Everything is "god." There is no distinction between the Creator and creation. In that worldview, it is proper to worship your playing field. This later became a problem for Danny at practice when he would not bow.

The first error in Eastern religion is that there is no God with a big G. The gods are small and many, including ancestors, the emperor, statues, and thousands more. Atheists in the West do not believe in "God"; Japanese atheists do not believe in "the gods."

Continue reading Eastern Bankruptcy.

The Mission of the Church is Eternal

The mission of the church is eternal. Its origin is in eternity and its destination is eternity. God's plan of redemption for this fallen world was not an afterthought or an expression of a plan B. Rather, before the world was even created, in all eternity God the Father, God the Son and God the Holy Spirit had a covenant among themselves that we call the Covenant of Redemption.

It was God's eternal design in eternity to manifest His plan of redemption and the creation of His church. The Father from eternity agreed to send the second person of the Trinity, the Son, into the world to accomplish this plan of redemption. Together, the Father and the Son agreed to send the Holy Spirit to apply the accomplished work of redemption to God's people.

So the mission of the church begins with the mission of the second person of the Trinity. A mission involves a sending. The Father sends the Son into the world in order to effect God's eternal plan of redemption. That mission is accomplished by the Son. As His mission was accomplished He commanded His people, those who believed in His name, to go into all the world, to proclaim the gospel to all people, that the Kingdom of God may be made known throughout the earth and throughout the ages. The mission of the church began with a mandate given to the church, by the One whose mission was to fulfill all things that the Father sent Him to do. So He said, "As the Father sent Me so send I you." Looking backward we see that the mission of the church began in eternity with the agreement in the Godhead among the Father, the Son and the Holy Spirit and the end of that mission is made manifest in the eternal redemption that God's people experience.

The Kingship of Christ is one that lasts forever. He is the King of Kings, the Lord of Lords and He shall reign forever and ever. In that eternal reign His church, that is made up of His people will join in His triumph and participate in His glory as the kingdom of Christ lasts forever. We see then that there is no end to the mission of the church other than its eternal destiny of salvation and glory. We need to understand that the mission of the church is not a temporary matter. It's not a concern that merely began in Old Testament days and reached its conclusion at end of the old creation. It is a mission from the ages and unto the ages and for the ages. The church must understand that her mission is one that matters eternally. It is a mission that can never be regarded as being of secondary importance.

The seeking of the kingdom of God is the central business of the church. Our Lord commanded that we should seek first the kingdom of God and His righteousness and all other things will be added unto us. So there is no higher priority for the church then the making manifest and bearing witness to the Kingdom of our Savior. This is an eternal destiny with eternal consequences and is of eternal importance. Everything that the church does today and tomorrow matters and counts forever.

Excerpt from R.C. Sproul's contribution in The Mission of God Study Bible (Holman Bible Publishers, 2012)

Pilgrims in a Post-Christian Culture

Here's an excerpt from Pilgrims in a Post-Christian Culture, Voddie Baucham's contribution to the August issue of Tabletalk.

In John Bunyan's classic The Pilgrim's Progress, the Wicket Gate is a symbol for entrance into the Christian life. There, the main character, Christian, encounters the gatekeeper, Good-Will. Their encounter, like the rest of the book, is filled with layers of meaning to which modern pilgrims would do well to pay attention:

So when the pilgrim was fully inside, Good Will asked him, "Who directed you to come this way?"

CHRISTIAN: Evangelist exhorted me to come this way and knock at the Gate, just as I did. He further told me that you, sir, would tell me what I must do next.

GOOD-WILL: An open door is set before you, and no man can shut it.

CHRISTIAN: Now I begin to reap the benefits of my hazards.

GOOD-WILL: But how is it that you have come alone?

CHRISTIAN: Because none of my neighbors saw their danger as I saw mine.

Continue reading Pilgrims in a Post-Christian Culture.

From Eden to Sinai and Beyond: An Interview with T.D. Alexander

Dr. T. Desmond Alexander is senior lecturer in Biblical Studies at Union Theological College and associate director for Post-graduate Studies in the Institute of Theology at Queen's University, Belfast. He currently chairs the Tyndale Fellowship for Biblical and Theological Research, as well as Southern Theological Seminaries, a UK based charity committed to the establishment of a centre for theological education and vocational training in the south of Argentina. He is the author of numerous books, including From Paradise to the Promised Land: An Introduction to the Pentateuch; From Eden to the New Jerusalem: An Introduction to Biblical Theology; The Servant King: The Bible's Portrait of the Messiah; and Discovering Jesus: Why Four Gospels? He is the co-editor of the Dictionary of the Old Testament: Pentateuch and the New Dictionary of Biblical Theology.

Dr. Alexander will be teaching "Issues in Biblical Studies: Theological Trajectories From Eden to Sinai and Beyond" for the Ligonier Academy Doctor of Ministry program the week of January 28 – February 1, 2013. He was kind enough to answer a few questions for us:

Keith Mathison: Tell us a little about yourself. Did you grow up in a Christian family? Or were you converted at a later age?

T.D. Alexander: I was born into a family that had strong Christian convictions running throughout it. While I remember little of my father, who died when I was six years old, I was influenced profoundly by my mother and my father's parents, who lived nearby. In particular, my grandfather, as a man of sincere Christian faith, had an immense impact upon me as a person. He farmed a small holding in an area of Ulster dominated by Presbyterians, who had migrated there centuries before. As an elder and Sunday School teacher, he lived out his faith with both humility and consistency. While a personal commitment to Christ flowed through his veins, like many within this Ulster-Scots culture, he shied away from ostentatious displays of religious convictions. Not surprisingly, I imbibed much of the Christian faith in my youth. Yet, it was only in my mid-teens that I personally appreciated the significance of what Christ did for me through his sacrificial death. Suddenly, the faith that had nurtured me took on an entirely new meaning; I became a new creature in Christ.

Keith Mathison:How are you presently serving the church with your gifts?

T.D. Alexander: This is not an easy question to answer concisely. Picking up on the reference to gifts, I suppose that I would see my service within the church as focusing largely on teaching. Recognizing that God by his grace gives different gifts to different people and that such gifts can never be earned, experience (and hopefully proficiency) suggest that one of my God-given grace-gifts is teaching. Through a remarkable series of twists and turns God directed my paths into university teaching and made it possible for me to lecture in Semitic Studies for nineteen years. Teaching Hebrew and Biblical Studies in a secular environment was both challenging and liberating. During that period God opened doors to engage in writing and editing projects that permitted me to contribute positively, I hope, in the field of biblical studies. I count myself extremely privileged to have been given the opportunity to spend so much of my time studying and writing about the Bible.

Keith Mathison: You have titled your upcoming class "Theological Trajectories from Eden to Sinai and Beyond." For any pastors who may be considering the Doctor of Ministry program, can you summarize what you plan to cover in this class?

T.D. Alexander: This class is designed to explore how the books of Genesis and Exodus provide a foundation for understanding the rest of the Bible. Many years ago, I became convinced that the book of Genesis lays the foundation for understanding how messianic thinking is developed in the Old Testament. At the heart of this is the genealogical structure of Genesis, which anticipates the establishment of a royal dynasty. More recently, I've been impressed by the importance of the concept of sacred city and how this both links together the opening chapters of Genesis with the final chapters of Revelation and connects with much material in between. Another concept that has taken on additional significance in my thinking is the Passover and its importance as a paradigm for divine salvation. Hopefully, in the class we shall explore in some detail how these, and other concepts, emerge as important ideas in Genesis and Exodus, and how they are developed as we move through the rest of the Bible.

Keith Mathison: Why would it be helpful for pastors to take a class on this subject?

T.D. Alexander: The more I have worked on Genesis and Exodus, the more I have become convinced that they set the agenda for the rest of Scripture. Unfortunately, while something of this is generally appreciated by most preachers, the full richness of these books tends to be overlooked. I very much hope that by concentrating on them, not only will class participants understand these two books better, but by tracing the trajectory of themes found in them through the rest of Scripture, fresh insights will be thrown on other biblical books, not least John's Gospel. The overall emphasis in the class is to help preachers have a better grasp of how biblical authors communicate their message through narrative texts and how we can best grasp the big picture of the Bible. I very much hope that this particular approach will unlock a much deeper understanding of biblical theology, which in turn will impact how pastors preach.

Keith Mathison: Do you have any words of encouragement for the many pastors who read our blog?

T.D. Alexander: After almost of forty years of studying Scripture, I still find myself making fresh discoveries as I struggle to understand the Bible better. While there is much to be learned from evangelical scholars of past generations, by standing on their shoulders we may sometimes see things that they missed. There are new insights to be gleaned from the careful study of the Bible. There is no quick way to a deeper knowledge of God's truth. Never assume that you have exhausted the interpretation of biblical texts and always be open to the possibility that God may wish to show you something new from Scripture. Importantly, constantly seek to grapple with the whole of Scripture, not just those books or texts that appeal especially to you. In doing so, live out what Scripture teaches. As Paul reminds Timothy, "All Scripture" is God-breathed in order to equip us for good works. As the old saying puts it: apply yourself to the whole of Scripture and apply the whole of Scripture to yourself.

Apply for Ligonier Academy's Doctor of Ministry program and take T.D. Alexander's upcoming class "Theological Trajectories from Eden to Sinai and Beyond."

Twitter Highlights (8/12/12)

Here are highlights from our various Twitter accounts over the past week.

God gave man the faculty of understanding, chiefly, that he might understand divine things (Jonathan Edwards).

— Ligonier Academy (@LigonierAcademy) August 7, 2012

Jesus Christ is still the same; and so is his love... Whom he loves, he loves unto the end (John Owen).

— Tabletalk Magazine (@Tabletalk) August 8, 2012

For a limited time get the eBook edition of In Christ Alone by Sinclair Ferguson for 99¢ bit.ly/ON0rGO #ePub #Kindle

— Reformation Trust (@RefTrust) August 8, 2012

We look forward to announcing new programming in the future, but here's what an ordinary day on @refnet looks like: bit.ly/NqtxdM

— RefNet (@RefNet) August 9, 2012

The Christian life means to live all of your life in the presence of God. —R.C. Sproul

— Ligonier Ministries (@Ligonier) August 9, 2012

Only death to self frees us from self; only death to the world frees us from bondage to the world. —Sinclair Ferguson bit.ly/ON0rGO

— Reformation Trust (@RefTrust) August 9, 2012

If [Luther was crazy] I pray that God would send an army of insane people...into this world that the gospel may not be eclipsed —R.C. Sproul

— Ligonier Ministries (@Ligonier) August 10, 2012

You can also find our various ministries on Facebook:

Ligonier Ministries | Ligonier Academy | Ligonier Connect | RefNet
Reformation Bible College | Reformation Trust | Tabletalk Magazine

Ravenous Sheep

I had already failed my first test in becoming a gentleman farmer. Three years and roughly 200 chickens produced eggs for my family at a rate of roughly $1… each. A few years had passed though since my experiment in folly, and I was ready to try again. I purchased three recently weaned lambs, set up portable fencing on my land and became a shepherd.

Things went rather smoothly, until they didn't. Two weeks into the experiment I looked out into my field and saw a third of the fencing was down. I raced outside to find two of the lambs safe and content, still eating grass. The third also had not run off. No, she had managed to turn the downed fence into a straight jacket. She had gotten herself hopelessly entangled, was on her side and kicking about wildly, tangling herself all the more. I remember grabbing one of the rubber "posts" and pushing the pointed metal end into the lamb's side, trying to pin her down so I could begin to untangle her. She just kicked all the more. I was sweating, frustrated, and a smidge frightened, and screamed to this little one, my voice echoing across the valley, "Be still. I'm trying to help you." That's when I learned what it means to be a shepherd.

Most of us have a rather distorted, city-fied understanding of sheep. We remember from Sunday School that picture of Jesus, smiling as He carried that smiling lamb, the one, over His broad shoulders back to the 99. We never stopped to ask how that one managed to get so far away.

Now the world is full of failed shepherds. Some fail by confusing shepherding with bullying. Most fail by being hirelings, by just not caring. There is, however, a reason why sheep need shepherds, on earth, flesh and blood shepherds. Because sheep are sinners too. They don't just wander off out of ignorance. They jump over fences to get at what has been forbidden them. They close their ears to the voice of the Master and follow their own downward path. They hide when they sense a shepherd has come for them. And when cornered they will hiss, bite and kick. Worse still, so often after being carried back to the flock they run off again. Some are so anti-shepherd it's hard to tell if they're even sheep at all.

Whenever I am blessed to visit another's pulpit I always try to work this nugget into my address. I tell the gathered saints- "The hardest thing about being a pastor is not being poorly paid. If that needs to be fixed and you can, please do. The hardest thing about being a pastor isn't the long hours. That doesn't mean you shouldn't call when you are in the emergency room. It does mean if you have a theological question at 9:30 Saturday night, try to wait until after Sunday service to ask. The hardest thing isn't the lack of respect in the church and the world over his calling. If you can help there, please do. The hardest thing about being a pastor is the pain of watching the sheep you love banging their heads against the wall until their wool is like scarlet." The hardest thing about being a shepherd is the pain of loving the sheep.

This, though, is the calling of the shepherd. Jesus repeatedly told Peter the implication of his love for Him- feed, tend, feed His sheep. He didn't say the sheep would joyfully receive their food. He didn't say they would return the shepherd's love. He didn't say they would run to you joyfully when you call them. He said to tend them, and to feed them, to love them. Feed them the Word. Love them. And know that the Great Shepherd of the sheep promises to turn the bloodiest of fleece into the whitest of wool, for them, and for you.

Plain Preaching — Puritan Evangelism

Although evangelism differs to some degree from generation to generation according to gifts, culture, style, and language, the primary methods of Puritan evangelism—plain preaching and catechetical teaching—can show us much about how to present the gospel to sinners. This week we will consider plain preaching.

The Puritan "plain style of preaching" avoided all that was not clear or perspicuous to an ordinary listener. The greatest teacher of this preaching style was Perkins. Perkins, often called the father of Puritanism, wrote that preaching "must be plain, perspicuous, and evident…. It is a by-word among us: It was a very plaine Sermon: And I say again, the plainer, the better." And Cotton Mather wrote succinctly in his eulogy for John Eliot, a great Puritan missionary to the Indians, that his "way of preaching was very plain; so that the very lambs might wade into his discourses on those texts and themes, wherein elephants might swim." The Puritans used the plain style of preaching because they were evangelistic to the core—they wanted to reach everyone so that all might know the way of salvation.

The first part of a Puritan sermon was exegetical; the second, doctrinal and didactic; and the third, applicatory. The third part, often called the "uses" of the text, was quite lengthy and applied Scripture in various ways to various listeners.

Perkins gave distinct directions on how to shape Scripture's applications to seven categories of listeners: ignorant and unteachable unbelievers; teachable but ignorant people; knowledgeable but unhumbled people; the humbled who lack assurance; believers; backsliders; and "a mingled people"—those who are a combination of several categories. Puritan preachers addressed all seven types of people over a period of time, but not in each sermon. Each sermon included at least directions to believers and unbelievers. The unbeliever was usually called to examine how he was living and what behavior needed changing; then he was admonished to flee to Christ, who alone could fulfill his needs. For the believer, "uses" usually contained points of comfort, direction, and self-examination.

3 Characteristics of Plain Preaching We Need to Rediscover

Three characteristics associated with Puritan plain preaching need rediscovery by today's preachers.

First, Puritan preaching addressed the mind with clarity. It addressed man as a rational creature. The Puritans loved and worshiped God with their minds. They viewed the mind as the palace of faith. They refused to set mind and heart against each other; instead, they taught that knowledge was the soil in which the Spirit planted the seed of regeneration.

Second, Puritan preaching confronted the conscience pointedly. The Puritans worked hard on the consciences of sinners as the "light of nature" in them. Plain preaching named specific sins, then asked questions to press home the guilt of those sins upon the consciences of men, women, and children. As one Puritan wrote, "We must go with the stick of divine truth and beat every bush behind which a sinner hides, until like Adam who hid, he stands before God in his nakedness." They believed that such an approach was necessary because, until the sinner is drawn from behind that bush, he'll never cry to be clothed in the righteousness of Christ. Modern evangelism seems to be afraid to confront the conscience pointedly. We need to learn from the Puritans, who were solemnly persuaded that the friend who loves you most will tell you the most truth about yourself. Like Paul and the Puritans, we need to testify, earnestly and with tears, of the need for "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21).

Third, Puritan preaching wooed the heart passionately. It was affectionate, zealous, and optimistic. Puritan preachers did not just reason with the mind and confront the conscience; they appealed to the heart. They preached out of love for God's Word, love for the glory of God, and love for the soul of every listener. They preached with warm gratitude of the Christ who had saved them and made their lives a sacrifice of praise. They set forth Christ in His loveliness, hoping to make the unsaved jealous of what the believer has in Christ.

Next week we will consider the Puritan's use of catechetical evangelism.

Excerpt adapted from Joel Beeke's Living for God's Glory: An Introduction to Calvinism. Available from ReformationTrust.com

$5 Friday: Parables, Grace, & Music

It's Friday again and that means it's time for another $5 Friday sale. This week's resources cover such topics as the parables, God's grace, Ephesians, God's holiness, music, Christian living, and more. We thank Christian Focus Publications for their partnership this week.

Sale runs through 12:01 a.m. — 11:59 p.m. Friday EST.

View today's $5 Friday sale items.

Where East Meets West

Here's an excerpt from Where East Meets West, Burk Parsons' contribution to the August issue of Tabletalk.

I cannot count the number of times I’ve heard, “I believe there’s a little bad in all that’s good and a little good in all that’s bad.” The problem is not the number of times I’ve heard this but that I’ve heard it most often from professing Christians. While I assume most are unaware, the statement is deeply rooted in Eastern mysticism and strikes against the very heart of the Christian faith, which asserts unequivocally that our triune God is altogether righteous and the sovereign Judge over all that’s evil.

The Yin-Yang (yīnyáng) philosophy of Taoism espouses that there are opposing but interconnected forces of light and dark, good and evil, that compose and govern the universe. The dualistic interaction of these two Feng Shui (fŭng shwā) forces creates the essence of an enlightened life; thus, we must seek to bring balanced harmony in all of life through various means, such as yoga, focused breathing (prāṇāyāma), Feng-Shui-designed living spaces, and calming colors, sounds, and scents.

Continue reading Where East Meets West.