Seventeen82

My New Testament professor introduced the study of the  G ospels with this phrase from 2 Corinthians 4:6 ,  “the light of the knowledge of the glory of God in the face of Jesus Christ.” It is a fitting description of what we have in th ose   four book s that narrate for us the life and ministry of Jesus who is   God’s   full and final revelation and  “the radiance of  His glory ”  (Heb. 1:1). In 2 Corinthians 4, Paul is writing about his ministry of proclaiming the gospel. He  contrasts the work of  the god of this world ,   who  has blinded the minds of unbelievers  to keep them from seeing the light of the gospel ,  with that of God, who has caused light to shine in the hearts of believers so that they might see “ the light of the knowledge of the glory of God in the face of Jesus Christ .” In doing so, Paul connects the action of God at creation,  he " who said ‘Let light shine out of darkness,’” with his work in the ne w  creation  (2 Cor. 5:17)  of the hearts of those who hav

Give me some of that red stuff, red stuff.  Years ago, I read that to my wife while working through Dr. John Currid’s exemplary commentary on Genesis.  It’s not how the verse comes across in our English translations, but it gives us a picture of Esau’s infamous dismissal of his birthright blessing.  We can feel the moment a bit more clearly, because we’ve all likely said the same thing at some point — or at many points — in our lives.  Just give me some of that red stuff.  In the many years that have passed, “red stuff” has become a euphemism between my wife and I for the myriad behaviors, lifestyles, and attitudes that lust after immediate gratification, with little or no concern for the consequences beyond. Give me some of that red stuff.   As we enter this week into a focused season of thanksgiving, what does “thanksgiving” mean for the Christian?  Or more practically, how does it function in the life of a Christian?  In our day, where words have been granted a newfound plasticity

  ​ The classic war movie,  Bridge Over River Kwai , is a story about how certain Allied prisoners of war, interned by the Japanese, end up aiding the enemy by helping to construct a bridge. Colonial Nicholson, ably portrayed by the great actor Alec Guinness, especially takes to the work with great enthusiasm.  So much so, that when the allies show up to dynamite the bridge, initially, Colonial Nicholson attempts to stop the m . At the climax of the movie, Col. Nicholson, finally realizing  his error , whispers in utter horror, “What have I done?” To his credit, prior to his death,  having come to his senses,  he is able to finally  detonate  the bridge, the very object but a few moments earlier he had defended. The scene then shifts to another character, who, looking upon the whole devastation, cries out, “Madness, Madness!”  ​ I daresay a few of us have felt that same sentiment as we have observed our nation’s turbulence over the last year and a half. In view of efforts to combat a v

  I have been preaching through Isaiah for a few years. I just preached through Isaiah 60 and I remembered that John borrows from this imagery in Revelation 21. As God reveals the new heavens and new earth, He also shows the city of God, and the “kings of the earth will bring their glory into it.” (Rev 21:24) This is further spelled out in the words of Isaiah 60, as Isaiah details for us what we will see in this parade. In verse 9, the ships of Tarshish sail before the Lord, drawn in by his marvelous light to show their wares. Ancient trade knew these ships for their beauty, but also for the fact that they carried many wonderful things from afar. In Isaiah 2:16, the ships of Tarshish were an object of God’s wrath, but in 60, we see them again - this time having been redeemed. “For the coastlands shall hope for me, the ships of Tarshish first, to bring your children from afar, their silver and gold with them, for the name of the Lord your God, and for the Holy One of Israel, because he

A controversy which has sparked again in Reformed and Confessional circles surrounds the question about who is allowed to speak from the pulpit, or a lectern, in the worship service of Christ’s Church. Is it Ministers only? Are Elders allowed to do so? How about Deacons? Or unordained men? What about women and children? Who exactly can, and why, and why it matters is going to be the main topic of this essay, but before we get into the technical details there are a couple bigger questions that should be answered first. Those inquires center around the nature of authority as well as the subject of what exactly is going on in worship on the Lord’s Day. Both of those need resolved before we get into the meat of the matter. We’ll open with the latter one. What is taking place on the Lord’s Day that makes it special and unique in a Church’s life? Part of the reason why this conversation even takes place is because there is confusion about the 4 th Commandment. The uncertainty exists

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Ephesians 2:8-10 You know how it goes: you are scrolling through some social media page. There is a picture that has a generic statement about faith and it tells you that if you love Jesus, you will like and share it. Or you get an email that portrays some ridiculous scene where an image that is supposed to be the devil says to some image that is supposed to be Jesus (never mind that it’s a second commandment violation), “He doesn’t love you, he won’t pass this email along.” The supposed drawing of Jesus says, “Yes, they do. They will forward it.” Are those things the “good works” required of the Christian life?  Is  that  what it means to love Jesus? Is  that  what it means to have good works ? The text at the head of this arti

  The pandemic of 2020 caught all of us by surprise, but for pastors and elders it presented several difficult challenges for which few of us were really prepared. Many, for example, chose to shut down church services and record or livestream sermons and/or worship services. Our own session chose to shut down for 6 weeks, reopening the first Sunday in May. Knowing what I know now in 2021, I would have probably handled the situation quite differently (understanding that some might disagree with me here). However, this is not the focus of my blog article for this month. Rather, I want to discuss the current state of worship in our churches nearly 2 years later. It should go without saying, at least among Reformed believers, that a high view of the Lord's Day is critical to Christianity, not only theologically, but especially practically. Romans 12:2 warns against being conformed to this world, and the Lord's Day (or Christian Sabbath; WCF 21.7), is great barometer for analyzing j

  The early and mid-nineteenth century in America was characterized by a wave of religious excitement which quickly spread. There is much difficulty in pinpointing the genesis of this movement, but since it shared some characteristics of the awakening in the  mid 18 th  century under Edwards, Whitfield, et al, it was easily labeled the Second Great Awakening. Basic similarities between the two awakenings were: transforming personal experience of God’s grace, an awakening to sin and personal sinfulness, a turn to trust in God’s deliverance through faith in Jesus Christ, and personal assurance of divine salvation. The striking difference which separated these awakenings was the latter created and implemented tactics called “new measures”. Unlike the earlier Awakening, however, where the proponents seemed somewhat content to wait for the working of God to change the sinner, the advocates of the Second Great Awakening created and utilized tactics called “new measures” which were designed t