R.C. Sproul's Blog, page 533

Columns from Tabletalk Magazine, May 2012

The May edition of Tabletalk is out. This month's issue addresses the subject of controversy. John Newton's letter "On Controversy" provides a launching pad into the discussion, and the core of this issue extracts, explains, and applies the three major sections of the letter that he wrote to a minister preparing to engage another minister regarding orthodoxy. An additional two articles argue for the occasional necessity of controversy and direct us to the appropriate end of engaging in controversy: the glory of God. Contributors include R.C. Sproul along with Sinclair Ferguson, Collin Hanson, Keith Mathison, Al Mohler, Robert Rothwell, R.C. Sproul Jr., and Justin Taylor. Tabletalk features articles about topics central to the Christian faith, and daily, in-depth Bible studies with featured columns by contributors such as John Piper and Scotty Smith.

We do not post all of the feature articles or the daily devotionals from the issue, so you'll have to subscribe to get those. But for now, here are links to a few select columns and articles from this month:

Wisdom and Knowledge by R.C. Sproul
Through Many Toils by Burk Parsons
Someone is Wrong on the Internet by R.C. Sproul Jr.
Pray the Scriptures by Scotty Smith
Heavenly Mindedness by Randy Alcorn
The Bible, the Whole Bible, and Nothing but the Bible: An Interview with Eric J. Alexander
The Challenge of Christian Journalism by Collin Hansen

If you have not yet subscribed to Tabletalk, now is the perfect time. It's only $23 for a year, and $20 to renew. You save even more if you get a 2- or 3-year subscription (as little as $1.36 per issue). We offer special discounts for churches or businesses who want multiple copies of each issue.

Get your subscription to Tabletalk today by calling one of Ligonier Ministries' resource consultants at 800-435-4343 (8am-8pm ET, Mon-Fri) or by subscribing online. You can also get free shipping on individual 2012 issues of Tabletalk.

The Infancy Narratives: Part One — The Unfolding of Biblical Eschatology

The infancy narratives of John the Baptist and Jesus following the prologue are also unique to Luke's Gospel (1:5–2:52). This section of Luke sets the story of Jesus within the context of the Old Testament story. John Carroll explains,

The language, style, and content of the narratives and speeches of Luke 1–2 converge to connect Luke-Acts as a whole with the story of Israel. The impression generated by these chapters is that one has been immersed in the continuing experience of God's people. Yet, Luke 1–2 also announces that the closing chapter in the history of God's people has begun. The hope of Israel is on the verge of realization.i

In other words, Luke uses these introductory chapters to indicate that the fulfillment of all of Israel's eschatological hopes is found in Jesus. All of the ancient promises of redemption are to be realized in him.ii

The infancy narratives of John and Jesus both follow the pattern of promise, fulfillment, and response, but a comparison of the two reveals the superiority of Jesus to John. The narratives begin with the promise of the birth of John the Baptist in 1:5–25. Zechariah, a priest of God, and his wife Elizabeth are an elderly righteous couple, but they are childless (vv. 5–7). While in the Temple burning incense, the angel Gabriel appears to Zechariah (vv. 8–12, cf. v. 19). He promises Zechariah that he and his wife shall bear a son whose name will be John (v. 13). Gabriel's appearance itself is already a hint of the eschatological significance of these events because Gabriel's only previous appearances in Scripture have been in the Book of Daniel when he explained Daniel's eschatological visions (Dan. 8:16–17; 9:21–23). His appearance here in the infancy narratives of Luke hints that the births of John and Jesus are closely associated with the fulfillment of Daniel's eschatological visions.iii

Gabriel tells Zechariah that the birth of John will bring him joy and gladness and that many will rejoice at his birth (v. 14). The child will be great before the Lord and will be filled with the Holy Spirit. Furthermore, like the Nazirites of the Old Testament, the child is not to drink wine or strong drink (v. 15; cf. Num. 6:2–3). Gabriel then says of John, "And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared" (vv. 16–17). Here Luke sets forth John's role in God's redemptive plan. John is to be a prophet calling God's people to repentance. The reference to Elijah places John's work in an eschatological framework. He is to prepare a remnant for the long-awaited coming of the Lord.iv

The promise of John's birth is followed by Luke's narrative of the promise of Jesus' birth in 1:26–38. Again Gabriel is sent to bear the news, but this time he is sent to the one who will be the child's mother, a virgin named Mary (vv. 26–28). Mary is troubled by the appearance of the angel, but he tells her not to be afraid for she has found favor with God (29–30).v The angel then makes his announcement:

And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end" (vv. 31–33).

Concerning John, the angel had said, "he will be great before the Lord" (v. 15). But of Jesus, he says, "he will be great and will be called the Son of the Most High." Zechariah's child will prepare the way for the coming of the Lord. Mary's child will be the Lord.

The angel Gabriel tells Mary that her child will be given the throne of his father David and that he will reign over Jacob forever in a kingdom without end. This is not a direct quotation of any particular Old Testament verse. Instead it is a summary of several Old Testament prophetic expectations, in particular God's promise to David (2 Sam. 7:9–16; cf. Ps. 89:26–29, 36; Isa. 7:14; 9:6–7; Dan. 7:14).vi The first thing then that Luke tells us about Jesus is that in him the promises made to David will be fulfilled. All the hopes of Israel and the world rest with this child.

Upon hearing the angel's announcement, Mary asks, "How will this be, since I am a virgin?" (v. 34). Gabriel responds, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God" (v. 35). The angel tells Mary that her relative Elizabeth, who was barren, has also conceived a son (v. 36). Mary then humbly submits to God's will (v. 38). Although the manner of Jesus' conception is miraculous, the nature of the conception itself is not the focus of the passage. The focus is upon the identity of this unique child. The nature of his conception and the content of the angel's announcement serve to identify this child as the Son of God and the Davidic Messiah.vii

Luke continues by recounting Mary's visit with Elizabeth (1:39–45). Upon arriving at the home of Zechariah and Elizabeth, Mary greets her relative. When Elizabeth hears the voice of Mary, her child leaps in her womb (v. 41). Elizabeth is filled with the Holy Spirit and proclaims to Mary, "Blessed are you among women, and blessed is the fruit of your womb" (v. 42). She refers to Mary as "the mother of my Lord" (v. 43) and praises her for believing that what the Lord spoke he would certainly fulfill (v. 45). Mary responds with a song that has come to be known as the "Magnificat" (vv. 46–55). She says:

My soul magnifies the Lord, and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me, and holy is his name.
And his mercy is for those who fear him from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent empty away.
He has helped his servant Israel, in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever."

The Magnificat most closely resembles Hannah's song of praise in 1 Samuel 2:1–10, but it alludes to numerous other Old Testament texts as well.viii In the song, Mary seems to speak as the representative of the people of Israel.ix Throughout the song, two images of God are seen. God is described as the divine warrior who delivers his people from their enemies. He is also described as the God who is great in mercy toward his people.x

i John T. Carroll, Response to the End of History: Eschatology and Situation in Luke-Acts(Atlanta: Scholars Press, 1988), 49.
ii See Joel B. Green, The Gospel of Luke (Grand Rapids: Eerdmans, 1997), 47. Mark L. Strauss points out the specific mention of the promises to David in 1:26–38, 68–79; and 2:1–20 [The Davidic Messiah in Luke-Acts (Sheffield: Sheffield Academic,1995, 76)].
iii Raymond E. Brown, The Birth of the Messiah (London: Geoffrey Chapman, 1977), 270–71.
iv Darrell L. Bock, Luke 1:1–9:50 (Grand Rapids: Baker, 1994), 99–100.
v The phrase "found favor" is common in the Old Testament (e.g., Gen. 6:8; 18:3; 39:21; 43:14; Judg. 6:17; 1 Sam. 1:18; 2 Sam. 15:25).vi Strauss, The Davidic Messiah, 88–89.
vii Joseph A. Fitzmyer, The Gospel According to Luke (I – IX) (New York: Doubleday, 1981), 340; cf. also Bock, Luke 1:1–9:50, 127.
viii The opening verses (vv. 46–47) closely resemble Psalm 35:9 and Habakkuk 3:18. The first half of verse 48 echoes 1 Samuel 1:11, while the second half echoes Genesis 30:13. Verse 49 resembles Deuteronomy 10:21. Verse 50 is very similar to Psalm 103:17. Verses 51–53 are similar to 1 Samuel 2:7–8. And verses 54–55 echo several Old Testament texts, including Isaiah 41:8–9; Psalm 98:3; and Micah 7:20.
ix Luke Timothy Johnson, The Gospel of Luke (Collegeville: Liturgical Press, 1991), 43.
x Green, The Gospel of Luke, 102.

Adapted from From Age to Age by Keith Mathison. ISBN 978-0-87552-745-1
Used with permission of P&R Publishing Co. P O Box 817, Phillipsburg N.J. 08865 www.prpbooks.com

From Age to Age is available in the Ligonier store.

Twitter Highlights (4/29/12)

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

No one who enters heaven deserves to be there; no one who enters hell deserves anything different. —Joel Beeke bit.ly/eeqP7C

— Reformation Trust (@RefTrust) April 24, 2012

Prospective @RefBibleCollege students can experience teaching from Ligonier FREE at the west coast conference this June bit.ly/Jo3OAQ

— RefBibleCollege (@RefBibleCollege) April 24, 2012

Sin is not simply making bad choices or mistakes. Sin is having the desire in our hearts to do the will of the enemy of God. —R.C. Sproul

— Ligonier Ministries (@Ligonier) April 24, 2012

Holiness is nothing but the implanting, writing and realizing of the gospel in our souls (John Owen).

— Tabletalk Magazine (@Tabletalk) April 25, 2012

A man who says, “I was wrong,” really in effect says, “I am a little wiser to-day than I was yesterday” (Spurgeon).

— Tabletalk Magazine (@Tabletalk) April 27, 2012

A race started in Adam; another race started in Christ (Lloyd-Jones).

— Ligonier Academy (@LigonierAcademy) April 27, 2012

We are not loving people when we're telling them that God accepts them as they are w/out repentance, b/c we're lying to them. —R.C. Sproul

— Ligonier Ministries (@Ligonier) April 27, 2012

New Unlimited Access for only $9 / month. Access to every course - no minimum commitment - can cancel any time. bit.ly/GJSY7g

— Ligonier Connect (@LigonierConnect) April 27, 2012

You can also find our various ministries on Facebook:

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

Introductions: The Pentateuch

In January we launched a new series on the blog, "Introductions." Adapting material from The Reformation Study Bible, we began by introducing you to each of the four Gospels and most recently the books of the Pentateuch.

Discussing the Pentateuch, The Reformation Study Bible reminds us that it is:

"...both a composite document of individual books and also a seamless narrative of a complte story from creation to the death of Moses. Both are important."

With the above in mind, consider reading through the Pentateuch series and then beginning a journey through what is "the first and most important section of the Old Testament in both Jewish and Christian Bibles."

Please allow The Reformation Study Bible to introduce you to...

Genesis
Exodus
Leviticus
Numbers
Deuteronomy

Hell

We have often heard statements such as "War is hell" or "I went through hell." These expressions are, of course, not taken literally. Rather, they reflect our tendency to use the word hell as a descriptive term for the most ghastly human experience possible. Yet no human experience in this world is actually comparable to hell. If we try to imagine the worst of all possible suffering in the here and now we have not yet stretched our imaginations to reach the dreadful reality of hell.

Hell is trivialized when it is used as a common curse word. To use the word lightly may be a halfhearted human attempt to take the concept lightly or to treat it in an amusing way. We tend to joke about things most frightening to us in a futile effort to declaw and defang them, reducing their threatening power.

There is no biblical concept more grim or terror-invoking than the idea of hell. It is so unpopular with us that few would give credence to it at all except that it comes to us from the teaching of Christ Himself.

There is no biblical concept more grim or terror-invoking than the idea of hell. —R.C. Sproul

Almost all the biblical teaching about hell comes from the lips of Jesus. It is this doctrine, perhaps more than any other, that strains even the Christian's loyalty to the teaching of Christ. Modern Christians have pushed the limits of minimizing hell in an effort to sidestep or soften Jesus' own teaching. The Bible describes hell as a place of outer darkness, a lake of fire, a place of weeping and gnashing of teeth, a place of eternal separation from the blessings of God, a prison, a place of torment where the worm doesn't turn or die. These graphic images of eternal punishment provoke the question, should we take these descriptions literally or are they merely symbols?

I suspect they are symbols, but I find no relief in that. We must not think of them as being merely symbols. It is probably that the sinner in hell would prefer a literal lake of fire as his eternal abode to the reality of hell represented in the lake of fire image. If these images are indeed symbols, then we must conclude that the reality is worse than the symbol suggests. The function of symbols is to point beyond themselves to a higher or more intense state of actuality than the symbol itself can contain. That Jesus used the most awful symbols imaginable to describe hell is no comfort to those who see them simply as symbols.

Hell is an eternity before the righteous, ever-burning wrath of God... —R.C. Sproul

A breath of relief is usually heard when someone declares, "Hell is a symbol for separation from God." To be separated from God for eternity is no great threat to the impenitent person. The ungodly want nothing more than to be separated from God. Their problem in hell will not be separation from God, it will be the presence of God that will torment them. In hell, God will be present in the fullness of His divine wrath. He will be there to exercise His just punishment of the damned. They will know Him as an all-consuming fire.

No matter how we analyze the concept of hell it often sounds to us as a place of cruel and unusual punishment. If, however, we can take any comfort in the concept of hell, we can take it in the full assurance that there will be no cruelty there. It is impossible for God to be cruel. Cruelty involves inflicting a punishment that is more severe or harsh than the crime. Cruelty in this sense is unjust. God is incapable of inflicting an unjust punishment. The Judge of all the earth will surely do what is right. No innocent person will ever suffer at His hand.

Perhaps the most frightening aspect of hell is its eternality. People can endure the greatest agony if they know it will ultimately stop. In hell there is no such hope. The Bible clearly teaches that the punishment is eternal. The same word is used for both eternal life and eternal death. Punishment implies pain. Mere annihilation, which some have lobbied for, involves no pain. Jonathan Edwards, in preaching on Revelation 6:15-16 said, "Wicked men will hereafter earnestly wish to be turned to nothing and forever cease to be that they may escape the wrath of God."

Hell, then, is an eternity before the righteous, ever-burning wrath of God, a suffering torment from which there is no escape and no relief. Understanding this is crucial to our drive to appreciate the work of Christ and to preach His gospel.

Excerpted from Essential Truths of the Christian Faith.

Further resources on the subject of hell:

Articles

Are those who have never heard of Christ going to hell? by R.C. Sproul
Can a Person Be Evangelical and Not Believe in Hell? by R.C. Sproul Jr.
Hold the Fire and Brimstone, Please by Burk Parsons
The Horror of Hell by Tom Ascol

Media

Can We Enjoy Heaven Knowing of Loved Ones in Hell? by R.C. Sproul
The Gates of Hell by Burk Parsons
Hell by R.C. Sproul
The Intermediate State, Heaven and Hell by R.C. Sproul
Is the Exclusivity of Christ Unjust? by Alistair Begg

Resources

Heaven CD by R.C. Sproul
Hell CD by R.C. Sproul
Saved from What? book by R.C. Sproul

$5 Friday: Reformed Theology, Missions, & Parenting

This week's $5 Friday sale has music, resources that cover such topics as parenting, Reformed theology, missions, faith, and more.

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

View today's $5 Friday sale items.

Ligonier Connect Announces Unlimited Access Plan

Just over a year ago we began offering online courses from Dr. R.C. Sproul and other trustworthy Reformed teachers through our unique learning portal, Ligonier Connect. Since the launch of Ligonier Connect, we've had over 7,000 course enrollments from students of all ages bringing affordable Christian education to a global classroom. There is a broad range of courses offered from Developing Christian Character to Systematic Theology with new courses being added frequently.

Our passion is to help Christians grow in their knowledge of God and His Word through the instruction of Dr. Sproul and others, effectively bridging the gap between Sunday School and seminary. Now with such high demand, we've decided to make Ligonier Connect even more accessible and flexible. So in addition to lowering single class prices to $45, we now offer a new subscription option. For only $9 per month, you'll gain unlimited access to all online courses in the catalog and be able to create as many groups as you want. There is no minimum commitment and you can cancel at any time.

With the introduction of six new courses, now is a great time to subscribe. A few of our newest courses are highlighted below:

Luther and the Reformation
Centuries after his death, Martin Luther is celebrated as an intellectual giant, a brave opponent of corruption, a shaper of culture and one of the most significant figures in Western history. With an eye to the lessons we can learn today, Dr. Sproul traces the major events of Luther's life and explores the gospel recovered by Luther during the Protestant Reformation.

Doctrine of the Holy Spirit
Although the Holy Spirit is sometimes the forgotten Person of the Trinity, His presence and work is found throughout and essential to redemptive history. In this twelve-message course, Dr. Sinclair Ferguson traces the work of the third person of the Trinity through Scripture—from creation to the work of Christ to His dwelling in our hearts today. Along the way, he sheds light on the vital role the Holy Spirit serves. Dr. Ferguson's goal is to help us know the Holy Spirit as a person, in addition to knowing of His power and work within us.

The Person and Work of Christ
When Jesus approached John the Baptist to be baptized, John initially objected. But Jesus responded by saying that it was necessary "to fulfill all righteousness." (Matt. 3:15) Why was this act—and others like it—so important? Most Christians understand the importance of Christ's atoning sacrifice and the significance of his resurrection, but how many comprehend the significance of the life Jesus led prior to the crowning weeks of the passion? In this teaching series, Dr. Sproul uncovers what it means for Christ to be the "second Adam"—and what this means for believers today.

The Doctrines of Grace
How does God love the world? Debates about Reformed theology and the Five Points of Calvinism almost always include the use of John 3:16 as a proof text against the Reformed position. Yet when we consider this famous verse in the context of John's entire Gospel, we see that the love of God that leads to salvation is reserved only for those whom the Father has given unto His Son. In this course, Dr. Lawson demonstrates that the Gospel of John offers one of the clearest presentations of the doctrines of grace in all of Scripture, revealing that salvation is all of God from beginning to end.

SEE THE COMPLETE CATALOG

Ligonier Connect is the place where thousands of growing Christians gather to study the things of God. Learn at your own pace — by yourself, with others from around the world, or with a group you invite and grow. We also offer a private group option for schools, churches, homeschools, and families. Watch a short video demonstration. Call us to learn more at 800-435-4343 or visit www.Ligonier.org/connect.

Pleasures Forevermore

"Two things I ask of you; deny them not to me before I die: Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, 'Who is the Lord?' or lest I be poor and steal and profane the name of my God."

So the wisdom of Agur, found in Proverbs 30, reminds us. Though sin knows no tax brackets — the poor can be greedy and the rich envious — peculiar circumstances tend to produce peculiar temptations. Agur fears that should God lead him into poverty, he might be tempted to steal and thus profane the name of God. He fears in turn that should God lead him into great riches, he might forget God. He asks God to protect him, through His providence, from both temptations.

Many of us, oddly, are in both categories, at least in some sense. In a culture driven by dissatisfaction, we can all at least feel poor. The Joneses stay always ahead of us, pushing us onward. A rocky economy feeds our economic insecurities, and we are tempted, if not to steal, at least to cut some moral corners. Virtue and integrity can be expensive, and we can always buy them back when better times come. On the other hand, we are not the 99 percent but are in the 99th percentile. That is, by world historical standards, compared to all the people who ever lived on this planet, even if we are among the most poor in America, each of us is in the top one percent in terms of comforts, luxury, ease and wealth. Our poor are wealthier than kings of old.

Continue reading Pleasures Forevermore, R.C. Sproul Jr.'s contribution to the April issue of Tabletalk.

2012 West Coast Conference: Early Bird Rate Ends Friday

This Friday, April 27th, is the last day to save $40 with the Early Bird Registration Rate for our 2012 West Coast Conference in Seattle, WA.

Drawing a Line in the Sand

In Romans 12:18, the Apostle Paul exhorts us, saying, "If possible, so far as it depends on you, live peaceably with all." Christians are not to be cantankerous and difficult to get along with. Instead, we are to be people who seek harmony and relational peace whenever we can.

That does not mean, however, that we compromise the truth for the sake of peace. Peace that is not grounded in God's truth is no peace at all. There comes a time when we must draw a line in the sand, when we must stand firm for the foundational doctrines of our faith.

On June 8–9, 2012, Steven Lawson and John MacArthur will be joining R.C. Sproul at Ligonier Ministries' West Coast Conference to speak on the theme of "Standing Firm." We will explore several doctrines that define true Christianity, including biblical authority, the Trinity, the resurrection of Jesus, the exclusivity of Christ, justification by faith alone, the mortification of sin, and the existence of God. We must stand for these doctrines and refuse to give ground to those who deny these essential truths.

Please consider joining us for this conference in June. We hope to see you among the more than 1,000 already registered who will gather in Seattle for teaching, worship, prayer, and fellowship.

Speakers | Schedule | Travel Information | Early Bird Registration (Save $40)

3 Simple Ways to Encourage Your Pastor

Pastors are human too. That means, of course, that they sin, but it also means that they have ordinary human needs. While no one joins the ministry in order to receive riches or accolades, honor or power, while shepherds are called to serve others rather than themselves, such doesn't mean that they are not given to discouragement.

Most of us, most of the time, love our pastor, and are grateful for him. Few of us, however, understand that he needs encouragement. What even fewer of us grasp is how we can be an encouragement to him. Here are three simple ideas.

First, pay attention to his labors. Though we do not have a duty to be at the church every time the doors are open, one thing that discourages pastors is our unwillingness to simply avail ourselves of his gifts. When the pastor labors in his study to prepare a Bible study lesson, or writes a blog post, and the sheep under his care pay no attention, it is discouraging. It says to the pastor, "I do not value what you do for me and my family. Your efforts have no effect because I won't even be bothered to read, or to listen. I will download the sermons of celebrities that don't know me. I will read the wisdom of those with book contracts." It's not that your pastor is jealous of the gifts of others. It is instead that he is jealous for you and your growth in wisdom. A less gifted man who knows and loves you is far more potent in your life than a more gifted man far, far away.

Second, speak well of him to others. When you speak well to the pastor, if he is prone to discouragement, it might not have the impact you wish it to have. Such kind words can easily be written off as kindness rather than gratitude, as flattery rather than sincerity. But if word comes back to him, and it will, that you have spoken well of him, to others in the church, or even to those in your community, he will have to take your good word to heart. It might also encourage those with whom you speak to have a deeper appreciation for your pastor, and that's usually a good thing. Of course the one you should be speaking to the most about your pastor is the Great Shepherd of the sheep. Pray with gratitude for the man Christ has given you, and the man will be encouraged.

Third, pursue godliness. Because he loves you, what your pastor wants more than anything else is for you to grow in grace and wisdom, to become more like Jesus. What is most discouraging for him then isn't how poorly he may be treated, how badly he may be honored, but how poorly his sheep are doing. He is encouraged most, however, when you are doing well. When he sees your wife's beaming face, he knows it is because you are seeking to be a godly husband and father, and is encouraged. When he sees you turning the other cheek in your relationship with your pew neighbor, he is encouraged to know that the leaven of the kingdom is spreading among his flock. When he sees you visiting the widow and the orphan, he knows you are practicing true religion, and rejoices.

Don't, in short, tell your pastor how smart he is, nor how brilliant his sermons are. Don't tell him how funny he is, nor how dignified. Show him how his labor in showing you Jesus is making you more like Him. That is the desire of his heart, because that is the desire of His heart.