R.C. Sproul's Blog, page 534

God-Centered Preaching

"People are starving for the greatness of God," observes John Piper, "but most of them would not give this diagnosis of their troubled lives. The majesty of God is an unknown cure. There are far more popular prescriptions on the market, but the benefit of any other remedy is brief and shallow. Thus preaching that does not have the aroma of God's greatness may entertain for a season, but it will not touch the hidden cry of the soul: 'Show me your glory.'" Our greatest need, as we walk through the wilderness of this present age, is to see what the Apostle John saw on the Isle of Patmos — a glimpse of the glory of God.

Yet, as preachers we want to connect with the congregation, don't we? We want to be relevant. We want to meet our flocks where they are. We have heard the protests for more "practical sermons." These critics desire sermons that instruct on "how I can be a better self," "how I can deal with stress in my life," or "how I can be more successful." And so, acquiescing to these laments, therapy has replaced theology in much contemporary preaching. The self has acquired center stage, and God, if He is there at all, has been marginalized. The focus has shifted from God, who He is and what He has done, to self and our activity, our needs, and our experiences. The assumption, of course, is that theology is not practical, that the study of God is irrelevant for our daily lives. But nothing could be further from the truth. What our people need is God-centered preaching.

Continue reading God-Centered Preaching, Bernie van Eyk's contribution to the April issue of Tabletalk.

The Post-Exilic Prophets — The Unfolding of Biblical Eschatology

The exile was a major turning point in the history of Israel. Judah and Jerusalem had fallen to the armies of Nebuchadnezzar. Many of the people of the land had been taken captive to Babylon, while others had fled to Egypt and parts unknown. A small number of the poor had remained behind in Judah. The ultimate curse of the covenant had been realized. After centuries of prophetic warnings, the death penalty had been carried out on Israel. The land was in ruins, and the people were in exile. In 539 B.C., however, Babylon fell to the Persians, and in 538, Cyrus issued a decree permitting the exiled Jews to return to Judah and rebuild the temple. Were the prophecies of restoration now to be fulfilled? Would the messianic kingdom of God now be established? These are the questions faced by the post-exilic prophets Haggai, Zechariah, and Malachi.

In order to understand the post-exilic prophets, some historical context is necessary.i The Babylonian king Nebuchadnezzar had died in 562, and his death had precipitated the rapid decline of his empire. His reign was followed in quick succession by the reigns of Evil-Merodach (562–560), Neriglissar (560–556), and Labisi-Marduk (556) before any semblance of stability was reached with the reign of Nabonidus (555–539). Yet even under Nabonidus there was trouble because of religious controversies. Due to these problems, Nabonidus was absent from the capital for lengthy periods of time. His son Belshazzar was the effective ruler of Babylon during these periods. In 539 B.C., Belshazzar was present in the city when Babylon fell to Cyrus the Persian.

Cyrus had a policy, unusual for the time, of allowing captive peoples to return to their homelands, so in 538, he issued a decree allowing the exiled Jews to return to Judah (cf. Ezra 1:1–4). Tens of thousands returned with Zerubbabel and Joshua, but an even larger number remained behind, not willing to give up the life they had established in Babylon over the previous decades (Ezra 2). Those who did return to the land were faced with numerous hardships.ii The land was in poor shape for farming, and many buildings were in need of repairs. In addition, the Jews who had remained in Judah had taken the land of those who had been exiled. Furthermore, Judah's neighbors were adamantly opposed to the rebuilding program. All of this caused widespread discouragement. Thus after rebuilding the altar in 537 (Ezra 3:1–7) and preparing the foundation of the temple in 536 (Ezra 3:8–13), opposition and despair caused work to come to a standstill for over fifteen years (Ezra 4:1–5).

To the northeast of Judah, Cyrus had continued to expand the Persian Empire until his death in 530. He was followed by Cambyses II (530–522), and Gaumata (522), before Darius Hystaspes (522–486) came to the throne. After receiving complaints from the enemies of the Jews and researching the royal archives, Darius discovered the decree of Cyrus. In 520 B.C. he ordered opposition against the Jews to cease in order that they might complete the temple (Ezra 5:1–6:12). It was near the beginning of his reign that the prophets Haggai (520 B.C.) and Zechariah (520–518 B.C.) arose in Judah to bring God's word to the people.

After much work, the temple was finally completed in 515 B.C. In Persia, Darius' lengthy reign was followed by that of Xerxes (486–465) and then Artaxerxes I (464–424), during whose reign Ezra led a second group of returnees to Judah in 458 (Ezra 7:1– 28). Nehemiah returned to Jerusalem with a third group of returnees in 445 to finish rebuilding the wall of the city (Neh. 1–2). He returned to Persia in 433. The ministry of the prophet Malachi likely occurred sometime in the period soon after Nehemiah's departure but before his second visit (cf. Neh. 13:6).

The post-exilic prophets faced a daunting task. Earlier prophets had foreseen a glorious restoration following the judgment of exile (cf. Amos 9:11, 14–15; Micah 4:6–7). Daniel, on the other hand, had borne witness to a sevenfold extension of the punishment of exile (cf. Dan. 9:24–27). Yet Cyrus had now permitted the Jews in Babylon to return to their land. Was this the promised time of restoration or not? The post-exilic prophets reveal an eschatological tension in their writings. They bear witness to the inauguration of eschatological restoration, but also proclaim that the fullness is yet to come.iii They provide the first hints that the promised restoration from exile is not to occur all at once.

i For helpful surveys, see Eugene Merrill, Kingdom of Priests: A History of Old Testament Israel (Grand Rapids: Baker Academic,1996), 475–515; Iain Provan, V. Philips Long, and Tremper Longman III, A Biblical History of Israel (Louisville: Westminster, 2003), 278–303.
ii Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament(Grand Rapids: Zondervan, 1994), 422.
iii Willem A. VanGemeren, Interpreting the Prophetic Word: An Introduction to the Prophetic Literature of the Old Testament (Grand Rapids: Zondervan, 1990), 87.

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 (4/22/12)

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

Exegesis is the Calvinist’s best friend (@tomascol).

— Tabletalk Magazine (@Tabletalk) April 16, 2012

Christianity, if false, is of no importance, and if true, of infinite importance (C.S. Lewis).

— Tabletalk Magazine (@Tabletalk) April 17, 2012

...we sing about "amazing grace" and speak of "amazing grace," but far too often it has ceased to amaze us. —Sinclair Ferguson

— Ligonier Ministries (@Ligonier) April 17, 2012

...to call somebody a "born-again Christian" is like saying that such a person is a Christian Christian. —R.C. Sproul bit.ly/mPMOD1

— Reformation Trust (@RefTrust) April 17, 2012

I play the notes as they are written, but it is God who makes the music (Johann Sebastian Bach).

— Ligonier Academy (@LigonierAcademy) April 18, 2012

How do we know that God has elected us before the creation of the world? By believing in Jesus Christ... —John Calvin bit.ly/eaos1h

— Reformation Trust (@RefTrust) April 20, 2012

My confidence in the future rests in my confidence in the God who controls history. —R.C. Sproul

— Ligonier Ministries (@Ligonier) April 21, 2012

You can also find our various ministries on Facebook:

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

Did Jesus Suffer the Wrath of the Father for All Sinners, or Just the Elect?

Just for the elect. This truth is hard for some people for a what seems like a good reason- It shows God treating people unequally. If Christ's atoning work covers only some people, doesn't this somehow make God unfair, treating one group of people one way, and another group of people another way? If people end up in different places, some in heaven and some in hell, then we can either attribute the difference to how God acts in our lives, or in how we act in ourselves. The latter choice has a great deal going for it. It absolves God of the charge of treating people differently. And no one in hell, of course, can complain about being there. They are there by their own doing.

The first choice, however, has three things going better for it. First, it means some people will actually go to heaven. Given the scope of our sinfulness, were God merely to make our salvation possible, (which is itself a limitation of the atonement) and then dependent upon our natural obedience to His call, none would come. Dead people do not respond to the call to repentance, unless they are first made alive.

The second advantage is that this is what the Bible teaches. Consider, for instance, Jesus' High Priestly prayer. If it is incumbent upon God to treat all men the same, would it not be incumbent on Jesus to pray for all men the same way? What, then, are we to make of this- "I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours" (John 17:9). Here Jesus explicitly denies praying for those who are not His, while affirming that He prays for those who are His. Now if Jesus is unwilling to pray for those who were not chosen, on what grounds can we claim that He suffered the wrath of the Father for the sins of those for whom He would not pray? Remember that God explicitly affirms His liberty to treat some people differently than others- "For He says to Moses, 'I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion'" (Romans 9:15). What we try to free God from, the accusation that He treats some people one way and others another God proudly affirms.

There is a third serious problem with the notion that Jesus died for all sins of all people. Hell. If Jesus atoned for all sins, just for what are the sinners in hell suffering? Those who seek to "protect" God's integrity by arguing He must treat us all the same end up, accidentally, affirming that God punishes the same sins twice, once on Calvary and again in hell. Some might object in turn that the sinners in hell are being punished for their unbelief. But that too is a sin, and thus would have already been punished. If all sins have been atoned for, they can't be punished.

God owes man nothing save damnation. What He chooses to give, outside of damnation, is all of grace. Which means in turn that He treats His elect one way, and the reprobate another. All to the everlasting praise of His glory.

What is Sanctification?

Have you ever asked yourself: "What is sanctification?" The Reformation Study Bible's theological article on "Sanctification" provides a clear and concise answer.

According to the Westminster Shorter Catechism (Q. 35), sanctification is "the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness." It is a continuing change worked by God in us, freeing us from sinful habits and forming in us Christlike affections, dispositions, and virtues. It does not mean that sin is instantly eradicated, but it is also more than a counteraction, in which sin is merely restrained or repressed without being progressively destroyed. Sanctification is a real transformation, not just the appearance of one.

God calls His children to holiness, and graciously gives what He commands.

The basic meaning of "sanctify" is to set apart to God, for His use. But God works in those whom He claims as His own to conform them "to the image of his Son" (Rom. 8:29). This moral renovation, in which we are increasingly changed from what we once were, flows from the agency of the indwelling Holy Spirit (Rom. 8:13; 12:1, 2; 1 Cor. 6:11, 19, 20; 2 Cor. 3:18; Eph. 4:22–24; 1 Thess. 5:23; 2 Thess. 2:13; Heb. 13:20, 21). God calls His children to holiness, and graciously gives what He commands (1 Thess. 4:4; 5:23).

Regeneration is birth; sanctification is growth. In regeneration, God implants desires that were not there before: desire for God, for holiness, and for glorifying God's name in the world; desire to pray and worship; desire to love and bring benefit to others. In sanctification, the Holy Spirit "works in you, both to will and to work" according to God's purpose, enabling His people to fulfill their new, godly desires (Phil. 2:12, 13). Christians become increasingly Christlike, as the moral profile of Jesus (the "fruit of the Spirit") is progressively formed in them (2 Cor. 3:18; Gal. 4:19; 5:22–25).

Regeneration is a momentary act, bringing a person from spiritual death to life. It is exclusively God's work. Sanctification is an ongoing process, dependent on God's continuing action in the believer, and consisting of the believer's continuous struggle against sin. God's method of sanctification is neither activism (self-reliant activity) nor apathy (God-reliant passivity), but human effort dependent on God (2 Cor. 7:1; Phil. 3:10–14; Heb. 12:14). Knowing that without Christ's enabling we cannot do good works, but also that He is ready to strengthen us for all we have to do (Phil. 4:13), we "abide" in Christ, asking for His help constantly— and we receive it (Col. 1:11; 1 Tim. 1:12; 2 Tim. 1:7; 2:1).

Regeneration is birth; sanctification is growth.

The standard to which God's work of sanctifying His saints is directed is His own revealed moral law, expounded and modeled by Christ Himself. Christ's love, humility, and patience are a supreme standard for Christians (Rom. 13:10; Eph. 5:2; Phil. 2:5–11; 1 Pet. 2:21).

Believers find within themselves contrary urgings. The Spirit sustains their regenerate desires and purposes, but their fallen instincts (the "flesh") obstruct their path and drag them back. The conflict of these two is sharp. Paul says he is unable to do what is right, and unable to restrain himself from doing what is wrong (Rom. 7:14–25). This conflict and frustration will be with Christians as long as they are in the body. Yet by watching and praying against temptation, and cultivating opposite virtues, they may through the Spirit's help "put to death" particular bad habits (Rom. 8:13; Col. 3:5). They will experience many particular deliverances and victories in their battle with sin, while not being exposed to temptations that are impossible to resist (1 Cor. 10:13).

Adapted from The Reformation Study Bible's theological article on "Sanctification."

$5 Friday: Music, Parenting, & Suffering

It's $5 Friday time and we have music, resources that cover such topics as parenting, suffering, the church, heaven, Christian living, and more.

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

View today's $5 Friday sale items.

Between Two Worlds: An Interview With Justin Taylor

Tabletalk: What led you to start a blog?

Justin Taylor: One of my favorite parts of elementary school was "show and tell." I've always enjoyed sharing with others those things that I find fascinating. Eight years ago, I would regularly send a small group of friends items of interest on the Internet, and blogging seemed like a natural extension of what I was already doing, except for a wider audience. My assumption was that many Christians are already on the web every day. My goal is simply to put before them a steady stream of edifying links, excerpts, and notices that will help us all grow in godliness for God's glory.

TT: How do you choose what topics to blog about?

JT: My two main criteria are those things that (1) are edifying and (2) are interesting or exciting to me. It's easy to lose sight of the incredible (and humbling) fact that our generation has more access to gospel-centered resources than any generation in the history of the church. This makes the vocation of blogging easy at one level, given the plethora of spiritually healthy materials we have at our fingertips. Because the goal of the Christian life is to see and savor "the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6), most of my blog posts have some connection with seeing and experiencing God, His grace, and His gospel.

Continue reading Between Two Worlds: An Interview With Justin Taylor from the April issue of Tabletalk.

Get R.C. Sproul's New Teaching Series: Moses and the Burning Bush

Every day on our Renewing Your Mind broadcast we provide an opportunity for listeners to receive a biblically enriching resource for a gift of any amount and at the same time support the ongoing work of Ligonier Ministries. Occasionally, we highlight one of these offers on the blog.

On Renewing Your Mind this week and next (April 16-20 & 23-27), we are broadcasting Dr. R.C. Sproul's new teaching series, Moses and the Burning Bush. During this time you have the opportunity to get this new series on CD for a donation of any amount.

New from R.C. Sproul: Moses and the Burning Bush

The familiar narrative of Moses and the burning bush evokes wonder and awe, but do you know God's motives for revealing Himself to Moses in this manner? In this series, Dr. Sproul examines the biblical account of Moses' life-altering encounter with the Holy God. Through ten lectures, he explains the meaning behind God's appearance in the burning bush as well as the importance of His words to Moses. Furthermore, he demonstrates how the coming of Jesus Christ is foreshadowed in this meeting between God and Moses on holy ground.

Watch the First Message

You can watch the first message, "The Invisible Hand of God," below:

Get R.C. Sproul's new teaching series, Moses and the Burning Bush, on CD for a donation of any amount.

The Secret of Contentment

Contentment is one of the most difficult Christian virtues to attain. Almost four hundred years ago, Jeremiah Burroughs referred to the "rare jewel" of Christian contentment. It is safe to say that contentment is no more common in our day than it was in Burroughs'. Yet, it remains one of the most crucial virtues. A contented Christian is the one who best knows God's sovereignty and rests in it. A contented Christian trusts God, is pure in heart, and is the one most willing to be used of God — however God sees fit.

We live in a world that breeds discontent. We are bombarded with the message that to be happy we need more things, less wrinkles, better vacations, and fewer troubles. But, ultimately, the problem is the sinful human heart. We are often discontented in our jobs, our marriages, our churches, our homes — in most areas of our lives. We can easily despair that we will never be able to attain contentment. But the Bible teaches us not only that we must be content (Heb. 13:5), it teaches us that we can be content.

Continue reading The Secret of Contentment, William Barcley's contribution to the April issue of Tabletalk.

4 Reasons You Should Visit The Ligonier Booth At T4G

It's day two of the Together for the Gospel (T4G) conference and Ligonier is having a wonderful time meeting so many people who have been impacted through R.C Sproul's teaching ministry, and hearing sessions on the underestimated gospel.

We thought it would be helpful to let you know four reasons why you should come visit our booth while you're here at T4G:

1. Free Tabletalk Magazine Trial

Stop by our booth and you can sign-up for a free three month trial subscription to Tabletalk magazine.

2. Get a Free Copy of What Is Reformed Theology?

When you sign-up for your free three month trial of Tabletalk magazine, we'll give you a copy of R.C. Sproul's, What Is Reformed Theology? This popular title is an introduction to Reformed theology, the heart of historical evangelicalism.

3. Grab Free Copies of Tabletalk Magazine

We have lots of copies of Tabletalk and we encourage you to take copies for yourself, or to give away to family friends.

4. Meet Ligonier Staff

You have an opportunity to meet some of the Ligonier staff. We'd love you to come by and introduce yourself.

Our booth also has additional information about our resources, Ligonier Connect, Reformation Bible College, and Reformation Trust Publishing.