R.C. Sproul's Blog, page 550

$5 Friday: Preaching, Prayer, & Faith

It's Friday, so that means it's time for another $5 Friday sale. Topics this week include preaching, prayer, God's law, faith, music, Scripture, and justification.

Sale runs from 8 a.m. Friday through 8 a.m. Saturday EST.

View today's $5 Friday sale.

The Things of God

It is one thing for a student to disagree with his teacher. But it is another thing entirely for a student to rebuke his teacher for his teaching. Yet, that is precisely what the Apostle Peter did. He had the gall to confront the incarnate Word of God, the One who embodies all truth, and rebuke Him for what He was teaching (Mark 8:32).

To make matters worse, the Greek word translated as "rebuke" is used biblically in connection with the condemnation of demons. When Jesus silenced demons, He did it by rebuking them, judging them worthy of condemnation (Matt. 17:18; Mark 1:25; 9:25; Luke 4:35; 9:42). It is clear that Peter's protest was not mild; he stood up to Jesus with the full measure of hostility. The Apostle who had said, "You are the Christ, the Son of the living God," and who had heard Jesus say, "Blessed are you, Simon Bar- Jonah" (Matt. 16:16–17a), presumed to correct and admonish his Master.

Continue reading The Things of God, R.C. Sproul's contribution to the January issue of Tabletalk.

Speaking Schedule for R.C. Sproul

A question we are frequently asked is: "Where will R.C. Sproul be speaking?"

We publish R.C. Sproul's speaking schedule here, but we thought it would be useful to highlight some of his upcoming engagements.

Theology Night with Sinclair Ferguson and R.C. Sproul
January 20, 2012 | 7:30 p.m. at Saint Andrew's, Sanford, FL.

You are invited to a relaxed, informative evening with two notable theologians and pastors. Join the conversation as these speakers discuss theological topics and address your questions.

This event will also be streamed live and we'll be taking your questions by Facebook and Twitter. 

More details here.

Spiritual Life Conference
February 10-12, 2012 | First Presbyterian Church, Columbia, SC.

R.C. Sproul will be speaking on, "A Famine of the Word," "The Prayerlessness of the Church," and "Bridges to the World."

More details here.

2012 National Conference — "The Christian Mind"
March 15-17, 2012 | First Baptist Church, Orlando, FL.

R.C. Sproul will be joined by Sinclair Ferguson, Robert Godfrey, Michael Horton, Steven J. Lawson, Albert Mohler, Stephen Meyer, R.C. Sproul Jr., and Del Tackett to consider the importance of building a Christian worldview, the role of education in the Christian life, science and God’s natural revelation, defending the faith, and many other topics.

More details here.

Please find R.C. Sproul's full speaking schedule, through June 2012, here.

Introductions: Mark

Who wrote it? When was it written and why?

These are some of the important questions to answer as you explore any book of the Bible. To aid you in your study of God's Word we're adapting and posting some of the detailed book introductions found in The Reformation Study Bible.

Today, please allow The Reformation Study Bible to introduce you to...

The Gospel According to Mark

Author | Date & Occasion | Characteristics & Themes | Interpretive Difficulties

Author

All four Gospels are anonymous, and together they provide the church an authorized, collective witness of Jesus' person and work through the apostles—a theme often emphasized in Mark (Mark 3:14; 4:10; 5:37; 8:32). There is nothing inconsistent about the apostles' using fellow workers such as John Mark, whose name appears above this Gospel, to put this collective and individual witness into writing. For John Mark's relations with the apostles, see Acts 12:12, 25; 13:5, 13; Col. 4:10; 2 Tim. 4:11; Phm. 1:24.

Early church fathers such as Papias (A.D. 140), Justin Martyr (A.D. 150), Irenaeus (A.D. 185), and Clement of Alexandria (A.D. 195) all affirm that Mark wrote the second Gospel.

Mark's authorship is established by certain external considerations. Although the title, "According to Mark," is not original, it appears in all the ancient canonical lists and many ancient manuscripts and is thought to have been added very early in the history of the text. Second, early church fathers such as Papias (A.D. 140), Justin Martyr (A.D. 150), Irenaeus (A.D. 185), and Clement of Alexandria (A.D. 195) all affirm that Mark wrote the second Gospel. Papias refers to Mark as Peter's "interpreter." Another reason to accept the authenticity of Marcan authorship is that in the second and third centuries of the church, books falsely claiming apostolic authorship usually claimed well-known apostles as their authors rather than secondary figures such as John Mark.

Within the text itself a veiled indication of Mark's connection with this Gospel may be seen in an otherwise apparently irrelevant notice of a "young man" who fled when Jesus was arrested. Some interpreters have suggested that this is Mark's way of referring to himself on that occasion (Mark 14:51). Possible evidence of Mark's position as Peter's "interpreter" (above) is the simplified chronological order of events in Mark that mirrors Peter's rehearsal of those events in the Book of Acts (Acts 3:13, 14; 10:36-43).

Date and Occasion

If Mark was used by Matthew and Luke, it is the earliest of the Gospels and cannot be dated later than about A.D. 70. It is generally thought that Matthew and Luke were written about A.D. 80-90. However, if Luke and Acts were finished around A.D. 62, when the narrative of Acts ends, Mark would be even earlier. Beyond these considerations, an argument can be made that all the books of the New Testament were written before A.D. 70, the date of the destruction of the temple in Jerusalem, and so come from the first, apostolic generation.

The church fathers held that Mark was addressed to the church in Rome or in Italy generally.

The church fathers held that Mark was addressed to the church in Rome or in Italy generally. This is supported by Mark's association with Peter, who in 1 Pet. 5:13 addresses Christians in "Babylon" (a probable reference to Rome), by the influence of Latin in the Greek text, and by the probable reference to members of the Roman church (Mark 15:21; cf. Rom. 16:13). The translation of Semitic terms (Mark 3:17; 5:41; 15:22) and careful explanation of Jewish customs (Mark 7:2-4; 15:42) suggests that a Gentile readership is anticipated, though not excluding Gentile converts to Judaism.

Characteristics and Themes

Mark's prime purpose is to present in writing the witness of the apostles to the facts of the life, death, and resurrection of Jesus.

1. The Purpose of the Gospel. Mark's prime purpose is to present in writing the witness of the apostles to the facts of the life, death, and resurrection of Jesus. Mark does not intend to write a full biography or even a complete account of Jesus' public ministry. The historical record is simplified, conforming to the basic structure of gospel proclamation: the beginning of Jesus' ministry with John the Baptist; Jesus' public ministry in Galilee and the surrounding regions; and His final journey to Jerusalem for the sacrifice of the cross. According to the Gospel of John, Jesus made at least five visits to Jerusalem. Matthew and Luke record more of Jesus' teaching than Mark, but Mark's goal is different. Using historical details, he presents an enlarged account of what the apostles preached about the cross of Christ (Acts 1:21, 22; 2:22–24; 1 Cor. 2:2).

2. Jesus as the True Israelite. Mark depicts Jesus as the true Israelite whose whole life demonstrates the necessity of submitting to the written Word of God (Mark 1:13; 12:35–37). In this, as more generally in service and in suffering (Mark 8:34–9:1), Jesus is presented and presents Himself as the model for His disciples.

3. Jesus as the Son of God. Mark presents the divinity of Jesus as Son of God and Son of Man (Mark 1:11; 2:10, 28; 3:11; 5:7; 9:7; 14:62; 15:39) shining through the ambiguous state of humiliation necessary for His earthly messianic calling. Mark also calls attention to the desire of Jesus to hide His true identity as Messiah and Son of God (the so-called "messianic secret") from those who would inevitably misinterpret it (Mark 1:34, 44; 3:12; 5:43; 7:36, 37; 8:26, 30; 9:9).

4. The Gospel as the Power of God. Mark emphasizes the importance of the preaching and teaching of the gospel message, not just as theological truth but as the "power of God" (Mark 12:24; cf. Rom. 1:16) over evil and sickness (Mark 1:27; cf. 16:15–18).

5. The Mission to the Gentiles. Mark shows Jesus' interest in the Gentiles and the validity of the church's mission to the Gentiles. This emphasis appears in the basic outline of the book, the care taken to explain Jewish terms and customs, the declaration that the temple was a "house of prayer for all the nations" (Mark 11:17), and the final confession of Christ from the mouth of a Gentile (Mark 15:39).

Interpretive Difficulties

The question of the literary type of the Gospel of Mark has occupied scholars continuously, especially in the last two hundred years. The question is important because it determines the context for interpreting individual elements of the Gospel. Some believe that the Gospels are a unique type of literature corresponding to the unique Christian message. Others think the Gospels should be compared to Greek and Roman biographies that combine in one literary work extraordinary deeds and memorable teachings. The Gospels differ from such biographies, most notably in the emphasis they place on the last days and death of Jesus, and their silence about most of His adult life. It has been well said that the Gospels are Passion narratives with long introductions.

It has been well said that the Gospels are Passion narratives with long introductions.

Mark himself situates the beginning of his Gospel in the Old Testament (Mark 1:1–4), and its basic point of reference is to be found there, especially in the Book of Exodus. Exodus is a covenant document whose focal point is the account of how the covenant was inaugurated under the leadership of Moses. This focus corresponds in the Gospels to the significance of the death of Jesus, in which He shed the blood of the new covenant (Mark 14:24). The rest of Exodus concerns the career of Moses, the covenant mediator; a record of the signs that God performed through him to establish the faith of God's people in the midst of unbelieving Egypt; and a record of the covenant legislation. Jesus likewise has called forth a new people, demonstrating His authority through miracles and signs, and has given His teaching as the "new commandment" (John 13:34) of the new covenant. As a record of Jesus' life and teachings, Mark takes its place in the history of redemption as a canonical document of the New Testament.

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Adapted from The Reformation Study Bible, © 2005 Ligonier Ministries.

The Beginning at the End

Of all the prayers in the Bible, there is one I am drawn to more often than any other. It is perhaps the shortest prayer in the Bible and is found at the end of the book of Revelation, where the Apostle John prays, "Come, Lord Jesus" (Rev. 22:20). This little prayer is one we can pray not only on bad days in the midst of life’s trials and sorrows but on good days in the midst of life’s joys and celebrations. It is a prayer motivated by our passion to see our Lord face to face — that He would consummate His kingdom and His marriage to His Bride, bring us into the promised land of the new heavens and earth, wipe every tear from our eyes, put death to death, and make us unable to sin ever again and ever able to worship and rejoice always and forever.

Jesus' return isn't really the end but the beginning — the beginning of life as it was meant to be. —@BurkParsons

Our prayer for Jesus' return isn’t foremost a prayer for the end of the world but a prayer for the culmination of world history. In fact, Jesus' return isn't really the end but the beginning — the beginning of life as it was meant to be.

Continue reading The Beginning at the End, Burk Parsons' contribution to the January issue of Tabletalk.

Simple Steps for Family Worship — Part 1

For many Christian parents any mention of "family worship" can induce a cold sweat, a sense of guilt, and an awareness of their inadequacies. But family worship shouldn't be a burden that Christian families avoid, rather, it should be a joy they look forward to each day.

Sometimes the best way to begin a new practice—or begin again—is to see it modelled for you. In R.C. Sproul Jr.'s contribution to Holy, Holy, Holy: Proclaiming the Perfections of God, he includes a section that outlines how his family practices family worship. We've adapted that section and will be posting it over the next three weeks.

Remember, as R.C. Sproul Jr. states in his chapter, this is not a "Sproul Jr. liturgy" that we all must follow, but a practical example that we pray will be helpful.

Part 1

Timing

Right now in our lives, we practice family worship right after supper. We used to have family worship right before the kids went to bed. Either one is fine for us, but there is a practical reason for doing it in that time frame. Every day, no matter what, we eat supper and we go to bed, so we have a pair of alarm clocks that tell us we cannot escape our call to do this. We think, "Oh, we just finished eating, it's time," or, "We're about to go to bed, it's time."

After supper, I'll ask one of the children, "Please gather the things for worship." We have a place where we keep the worship materials, and one of the children will go and get the stack of books and things, and place it on the table in front of me.

Away From Home Or With Guests

By the way, if we're not at home, we modify things a little bit. We have worship in the car sometimes. If we're at a friend's house or even a stranger's house, we don't impose on him or her and say, "Well, thank you for supper, it's now time for the Sproul family to have worship." If we have a guest at our house, we try to make an assessment of his or her spiritual maturity and then make a decision. We might ask ourselves,"Will this make our guest angry, or will he like this?" If it likely will make him mad, we probably won't do it.

Catechism

When we are at home, we start with our catechism work. Catechism is a word that is unfamiliar to many today. A catechism is simply a tool for teaching basic biblical content to those who are young or new to the faith. A catechism typically consists of questions and answers. The parent asks the child a question, and the child gives the answer.

We use two different catechisms. We have a children's catechism that consists of fifty questions. Each of the questions is five or six words and each of the answers is about three words. I ask my son Reilly, who is three years old, "Reilly, who made you?" Reilly says, "God." I say, "What else did God make?" He says, "Everything." As you can see, the questions and answers are very short. We teach these to the very small children, and when they learn these things, we celebrate. We don't bribe. We don't buy them off. But we do celebrate. When one learns the entire children's catechism, the whole family goes out for ice cream, because Daddy likes ice cream.

When the children get bigger, we move to the Westminster Shorter Catechism, which has slightly longer questions and answers. There are 107 of these. When the children master them all, I take them skiing, because Daddy likes skiing.

We have a "sophisticated" system by which we do the memory work. It goes like this. I say to the children: "Daddy says, 'What is man's chief end?' You say, 'Man's chief end …'"

They say, "Man's chief end …"
I say, "… is to glorify God …"
They say, "… is to glorify God …"
Finally, I say, "… and enjoy him forever."
They say, "… and enjoy him forever."

We do that, and after a couple of days they get it. As I said, it's a terribly complicated system.

Next week, in part two, R.C. Sproul Jr. will discuss how his family incorporates Scripture memory, Scripture reading, and prayer in family worship.

Twitter Highlights (1/8/12)

Here are highlights from the various Ligonier Twitter feeds over the past week.

All of those who die in faith enter that place God has prepared for His people from the foundation of the world. —R.C. Sproul

— Ligonier Ministries (@Ligonier) January 1, 2012

Hard words, if they be true, are better than soft words, if they be false (Spurgeon).

— Ligonier Academy (@LigonierAcademy) January 4, 2012

It is good to consider your ways, but it is far better to consider Jesus (M'Cheyne).

— Tabletalk Magazine (@Tabletalk) January 3, 2012

.@RayComfort has often quipped that Christianity promises 4 things: trial, tribulation, persecution, & everlasting life. —Jason Stellman

— Reformation Trust (@RefTrust) January 4, 2012

Aristotle did not invent logic any more than Columbus invented America. —R.C. Sproul

— Ligonier Ministries (@Ligonier) January 4, 2012

In prayer, it is better to have a heart without words than words without a heart (Bunyan).

— Tabletalk Magazine (@Tabletalk) January 6, 2012

Satan can do only what the sovereign God allows him to do. —R.C. Sproul in Mark bit.ly/vC0P6C

— Reformation Trust (@RefTrust) January 6, 2012

You can also find our various ministries on Facebook:

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

Links We Liked (1/7/12)

Here is a round-up of some of the notable blogs and articles our team read this week.

The "God Particle" by Gene Veith

"Michael Gerson gives the most lucid explanation I have found for what the Higgs boson--a.k.a. the 'God particle'--is."

Jesus + Nothing = Everything (An Analysis) by Mark Jones

Mark Jones demonstrates a good model of how to interact with a book from both an exegetical and confessional lens.

The Sovereign God of "Elfland" (Why Chesterton's Anti-Calvinism Doesn't Put Me Off) by John Piper

"[Chesterton] sees more wonder in an ordinary day than most of us see in a hundred miracles. I will keep coming back to anyone who helps me see and be astonished at what is in front of my face — anyone who can help heal me from the disease of 'seeing they do not see.'"

77-Part Sermon Series on The Epistle to the Romans by Sinclair Ferguson

Hours of edifying listening for your iPod in 2012.

Block Diagramming by Steve Brandon

A useful tutorial on the practice of block diagramming a passage of Scripture to aid personal study.

Two Surgeries in One Week by David Murray

"[Paul] did not selectively divulge what weaknesses would help his image. He listed all his weaknesses, all his indignities, all his humiliations, and then "boasted" of God's sufficiency in them (2 Corinthians 11:23-30)."

The Tide is Turning by Trevin Wax

"I've been perusing the comments and haven't found anyone yet who defends the aborting of a viable fetus. It's only a matter of time before our society's revulsion at late-term abortions is pushed back toward the beginning of the pregnancy."

My Better Half

Children, and their parents, crave stability. When their world is rocked by change, they are comforted by that which remains the same. I have been reminding my children of late that the loss of their mother, for all the pain, doesn't mean that everything has changed. Indeed when I put my littles to bed each night I, as I have always done, remind them of these bedrock truths, "Daddy loves you. Mommy loves you. Daddy and Mommy love each other. And Jesus loves you." These are the unchanging truths they can always count on, the solid ground on which they walk. We that are left behind are still together. And I am still me.

I am afraid, however, that I am not still me. This melancholy that follows me about like a cloud hovering over Charlie Brown, that's not me. Waking up with less energy than when I went to sleep, that's not me. Uninterested in food, that's definitely not me. I don't recognize myself in the mirror. Neither do I hear my own voice in what I write. It's a stranger that sits here crying in my office.

This should not have surprised me. I have long decried our arrogant and modernist tendency in the Reformed world to turn God's own ontological poetry into mere metaphor. God says the church is the body of Christ and we, instead of entering into the reality that the church is the body of Christ, we reduce it down to "Be nice to each other." I, however, am guilty as well.

The Bible says that husbands and wives are one flesh. Christian marriage pundits turn this too into "Be nice to each other." That is, we are told about the importance of open communication. We are encouraged to be as concerned for our spouse as we are for ourselves. We, in rephrasing what God has said so that we might understand it, end up further from the truth. We are not commanded to live as if we were one flesh. Instead we are told that such is the actual truth. The one-flesh reality means that I haven't just lost the love of my life, but half of me. How could I recognize me, when I am now only half the man I once was? It isn't quite accurate to say that when she drew her last breath a part of me died. Instead, half of me died.

The good news, however, is the same. Half of me has died, and is with Jesus. Half of me has no melancholy, but only joy. Half of me cries no more. Half of me sins no more. Half of me loves me, and the children, with a perfect love. Mourning, over the coming weeks and months, will move to dancing, as this half of me begins to more deeply believe the blessings I have in my better half.

I love Denise all the way to heaven and back. She in turn loves me all the way from heaven and back. And Jesus loves us both as the great bridge that not only brought us together, but keeps us together. May these gospel truths give me gentle sleep tonight.

What Is The Unpardonable Sin?

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" (Mark 3:28–29).

I cannot tell you how many times in my teaching career very distraught Christians have come to me to ask about the unpardonable sin and whether they might have committed it. I suspect most believers have asked themselves whether they have done something unforgivable. It is not surprising that many people struggle with this issue because the precise nature of "the unpardonable sin" is difficult to discern and many theories about it have been set forth through church history. For instance, some people have argued that the unpardonable sin is murder and others have said that it is adultery, because they see the serious consequences that those sins wreak on the sanctity of life and the sanctity of marriage. But I can speak with full assurance that neither of those sins is unpardonable. There are two reasons for my assurance. First, Scripture shows us examples of people who committed these sins and were forgiven. Exhibit A is David, who was guilty of both adultery and murder, and yet, after his confession and repentance, he was restored fully to his state of grace. Second, and more important, when Jesus taught on the unpardonable sin, He said nothing about murder or adultery.

Amen

What, then, did Jesus say? He began in a radical way by saying, "Assuredly, I say to you." Sometimes evangelical Christians who want to express agreement with something they have heard from a preacher or a teacher will say "Amen." The word amen is transliterated from the Hebrew amein, which means "truth" or "it is true," so those saying "Amen" are agreeing with what they have heard. But instead of giving His teaching and waiting for His hearers to say "Amen," Jesus Himself said "Amen" before He gave His teaching. The word translated as "assuredly" here is the Greek equivalent of the word amein. In other words, Jesus announced that He was about to say something true. This was a way of saying, "Now hear this." He was giving great emphasis to the teaching He was about to utter.

What is Blasphemy?

Jesus then stated that "all sins" can be forgiven, including "whatever blasphemies"—except for the specific blasphemy of the Spirit. Luke's account of this teaching is even more specific: "Anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven" (Luke 12:10).

[Blasphemy] is desecration of the holy character of God... In a sense, it is the opposite of praise. —R.C. Sproul

At this point, we need to define blasphemy, and this verse from Luke gives us a clue as to what it is. The two phrases "who speaks a word against" and "who blasphemes" are parallel. Blasphemy, then, involves speaking a word against God. It is a verbal sin, one that is committed with the mouth or the pen. It is desecration of the holy character of God. It can involve insulting Him, mocking Him, or dishonoring Him. In a sense, it is the opposite of praise. Even casually using the name of God by saying, "Oh, my God," as so many do, constitutes blasphemy. We can be very thankful that the unpardonable sin is not just any kind of blasphemy, because if it were, none of us would have any hope of escaping damnation. All of us have, at many times and in many ways, routinely blasphemed the name of God.

Blasphemy Against the Son of Man

Jesus' statement that "Anyone who speaks a word against the Son of Man, it will be forgiven him" seems shocking in light of the abuse and mistreatment He later went through, culminating in His execution on a Roman cross. But we must remember how, as He hung on the cross, Jesus looked at those who had delivered Him to the Romans and mocked Him as He was dying, and said, "Father, forgive them, for they do not know what they do" (Luke 23:34). Even though these men opposed Christ to the point of executing Him, there was still hope of forgiveness for them. Likewise, in the book of Acts, Peter told the people of Jerusalem that they had delivered Jesus to the Romans and denied Him, but he added, "I know that you did it in ignorance, as did also your rulers" (Acts 3:17), and he called on them to repent. So, on at least two occasions, the New Testament makes it clear that forgiveness was possible for those who despised Christ so much that they killed Him. These accounts verify Jesus' assertion that any sin against the Son of Man could be forgiven.

Blasphemy Against the Spirit

But what of blasphemy against the Spirit? To understand this difficult saying, we need to see that it came in the context of Jesus' opponents charging Him with doing His work by the power of the Devil rather than by the power of the Holy Spirit. However, they were not slandering the Spirit—not quite. Their statements were directed against Jesus. So, He said to them: "You can blaspheme Me and be forgiven, but when you question the work of the Spirit, you are coming perilously close to the unforgivable sin. You are right at the line. You are looking down into the abyss of hell. One more step and there will be no hope for you." He was warning them to be very careful not to insult or mock the Spirit.

Christians and The Unpardonable Sin

Humanly speaking, everyone who is a Christian is capable of committing the unforgivable sin. However, I believe that the Lord of glory who has saved us and sealed us in the Holy Spirit will never let us commit that sin. I do not believe that any Christians in the history of the church have blasphemed the Spirit.

Thanks be to God that the sin that is unpardonable is not a sin He allows His people to commit. —R.C. Sproul

As for those who are not sure they are saved and are worried they may have committed the unpardonable sin, I would say that worrying about it is one of the clearest evidences that they have not committed this sin, for those who commit it are so hardened in their hearts they do not care that they commit it. Thanks be to God that the sin that is unpardonable is not a sin He allows His people to commit.

Excerpt adapted from R.C. Sproul's Mark, the fifth volume in the St. Andrew's Expositional Commentary series. Now available in the Ligonier store.