Corinthian Enthusiasm
Let us be the sort of people who prayerfully and carefully immerse ourselves day and night in God’s Word (Josh. 1:8; Ps. 1:2). Let us also be the sort of Berean-like people who receive good teaching about God’s Word “with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11).
Only one book is absolutely essential to save us, to equip us to obey God’s will, and to glorify Him in whatever we do. Only one book gives us undiluted truth —the whole truth and nothing but the truth. Only one book serves as our ultimate and final authority in all that it affirms. That book, of course, is the Bible, God’s Holy Word. No wonder John Wesley once exclaimed, “Let me be homo unius libri”—a man of one book!
And yet the irony is that if we use only this book, we may in fact be in disobedience to it. We should count good teaching about the Bible—whether through commentaries, books, sermons, study Bibles, and so on—to be a gift from God for the good of His church (see Eph. 4:11; James 1:17). So what may look pious on the outside (“Just me and my Bible!”) can actually mask pride on the inside.
Acts 8 describes a story that might help us think through this. An Ethiopian eunuch—a God-fearing Gentile who served as treasurer to the Ethiopian queen—had made a five-month journey by chariot to Jerusalem in order to worship God. During his return trip he was puzzling out loud over the Isaiah scroll that he held in his hands. And the Holy Spirit appointed Philip to help him understand the meaning of the Bible.
Philip first asked this man if he understood the passage that he was reading (chap. 53). The Ethiopian responded, “How can I, unless someone guides me?” (v. 31). After inviting Philip to sit in his chariot, he asked him about whom this passage spoke. ‘Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus’ (v. 35). Soon after, the eunuch insisted they stop the chariot in order to be baptized by Philip in obedience to his new savior and king, Jesus Christ. To be sure, this is a historical narrative recounting an event. The purpose is not necessarily to guide believers today in how to read their Bibles or how to think about the teaching of God’s Word.
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The Lion of the Secession: Alexander Moncrieff and the Strength of the Church
Written by Rev. Benjamin Glaser |
Monday, April 4, 2022
What would Moncrieff’s solution be to our troubles today? More Jesus Christ. Not His glory mixed with the wisdom of men, but His power and His gifts alone being the source of our trust and hope.In my study right next to a deer skull/antler mount is a picture of Seceder and original Marrow Man Alexander Moncrieff. He’s long been my favorite of the Gairney Six due to his doggishness and godly spirit, both as a minister and as a fighter for the truth of the Scriptures. Moncrieff was called “the Lion of the Secession” and was later appointed as the Secession Church’s Professor of Divinity and served faithfully at the Associate congregation in Abernethy near Perth. He was most well-known later in life for aligning himself with those who were against the imposition of the Burgher Oath, which sadly caused a break amongst his brethren. Yet in all these things Ebenezer Erskine was able to say of Moncrieff that he was the backbone that allowed others to stand tall in the day of trial in the difficult days of 1733.
Here recently I had the blessing to re-read a pamphlet of his entitled, The Glory of Immanuel and the Desolation of Immanuel’s Land For the Sins of Them That Dwell Therein. For these sermons he takes as his primary texts Isaiah 8:7-8 and John 1:14. In the former portion of Holy Scripture Moncrieff notes that there is a prediction made concerning the coming invasion of the Holy Land by the Assyrians. The reason given for the troubles that were afoot came because the people sought safety in Rezin and Remaliah rather than in Shiloh. The whole focus of this treatise by Moncrieff is that what had happened in Scotland is that the people rather than resting and trusting in Christ, they had instead given themselves over to idolatry and the doctrines of demons, particularly the pomp and circumstance of popery, and the false philosophy of deism.
So what is Moncrieff’s solution to the declension of the Scottish Church?
More Jesus Christ and less man.
Through the opening chapter he spends a considerable amount of space eloquently stating a deep doctrine of Christ which marks out how and why the believer brings himself to poverty each time he chooses fleshly idols rather than the sweet honey from the Rock.
Here are couple examples:
His Glory is a divine glory, the glory of the only begotten of the Father, He is the Son of God by an ineffable generation. And it is an encouragement to the sons of men to look to Him and be saved, that He is full of grace and truth. He is Immanuel, and His Church is called the Land of Immanuel, because in it the pure worship of God and His ordinances are observed; and because of His interest in it, He is the Lord and King of Immanuel’s Land, which is His free and independent kingdom, God having set Him as King over Zion, the Hill of His Holiness.
The word ‘Flesh’ in Scripture is often used to signify the entire human nature, consisting both of body and soul: the Word was made Flesh, that is, He took the human nature into an intimate and real union with His divine person. To what height and honor has He raised our nature by making it the Temple of the Deity, the Habitation of eternal Wisdom? By this the glorious Majesty of Heaven is become related in a surprising manner to the despicable race of man; for now both He that sanctifieth, and they who are sanctified, are all of one; for which cause He is not ashamed to call them brethren.
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Let There Be Light
The basic guidelines for interpreting Genesis 1–3 derive from Scripture itself. If we follow the guide of Scripture, we will read Genesis 1–3 with understanding. We will not have all our questions answered, because Genesis 1–3 does not say everything that could be said about the details of how God did things. Much remains mysterious.
ABSTRACT: The beginning of the book of Genesis is not, as some claim, a mythical or poetic account of creation. It is historical narrative, telling the same story that unfolds in the patriarchs, the exodus, and the establishment of Israel. And, being from God, it speaks truly. Modern readers may not learn everything they would like to know about creation from Genesis 1–3, but they will find everything they most need to know. They also will find an account of creation unlike anything outside the Bible. Compared to the creation myths of Israel’s neighbors, Genesis stands majestically alone.
How do we interpret Genesis 1–3 in a sound way? It is not so easy to find out just by listening to and reading modern interpreters. There are many voices, and they disagree with one another.
I have only one main piece of advice. We learn how to read Genesis 1–3 wisely in the same way that we learn to read the rest of the Bible wisely. And how is that? By taking to heart what the Bible itself says. Several aspects of biblical teaching need to be taken into account.
Let us begin with a foundational issue: the nature of God.
Who God IsDoes God exist? And what kind of God is he? Is he a God who can create the world, in the way that Genesis 1 describes? Is he the kind of God who could fashion the first woman from the rib of Adam, as Genesis 2:21–22 describes? Is he the kind of God who can speak in an audible voice from the top of Mount Sinai (Exodus 19:9–20:22; Deuteronomy 5:2–22)? Is he the kind of God who can multiple five loaves and two fish, so that they feed five thousand men (John 6)?
Most of elite culture in the modern Western world does not believe in a God like that. Rather, the culture is deeply influenced by philosophical materialism, which says that matter is the ultimate constituent of the world. If some kind of a god exists, he is not involved in the world in the way that the Bible describes. He is not a God who speaks or who works miracles.
In addition, some people are influenced by New Age mysticism. They believe in various kinds of spiritual influence. But their “god,” if they call it that, is an aspect of nature.
The issue of God is monumentally important. If God is not a God such as the Bible describes, then either the Bible is a lie or it has to be radically reinterpreted. And that is what people do. Much of the academic study of the Bible at major universities of the world takes place under the assumption that the way we read the Bible must harmonize with modern ideas about the world. Hence, this academic study corrupts the Bible. And then this corruption travels out into general culture.
But in fact, God exists — the same God that the Bible describes. Therefore, the elite people in Western culture are walking in the dark about God. It is the culture, not the Bible, that has to be radically reinterpreted. Genesis 1–3 is one text — a crucial text — that shows the massive difference between the Bible’s view of God and common modern Western views.
The first point, then, is that when we read the Bible, we need to reckon with who God is.
The Divine Authorship of the BibleA second issue concerns the nature of the Bible. It is the word of God. It is what God says.
One principal reason for the diversity of readings of Genesis 1–3 is an underlying diversity of opinion about what kind of text the Bible is. Much of the academic study of Genesis takes place with the assumption that God is not the author of Genesis. In effect, academics deny the divine inspiration of the Bible. This denial follows directly from the prior assumption that God does not speak. According to modern Western thinking, either God does not exist, or he was not involved in the writing of Genesis in a special way. Or, if he was involved somehow, he deferred pretty much to the human author or authors. One way or another, these people discount divine meaning and search only for human meaning.
Clearly, the issue of divine authorship makes a difference in what meanings come out at the end, because a misjudgment about who the author is leads to a misjudgment about what he means. Or, according to some postmodern interpretive approaches, verbal texts and the readers who interact with texts float in a sea of meanings, more or less independent of either God or human authors. But this kind of multiplication of meanings is a mistake, because it discounts the unique authority of God to say what he means and to do so with unique authority.
So it is worthwhile asking whether the Bible teaches divine authorship. It does, in any number of places. Second Peter 1:21 says, “No prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” This verse affirms a role for human authors: “men spoke . . .” But it emphasizes that the more ultimate and decisive author is God: “men spoke from God”; and “they were carried along by the Holy Spirit.” Jesus himself affirms the divine authority of the Old Testament in a number of places and a number of ways (Matthew 5:17–20; 19:4–5; 26:54; John 10:35). Interested readers can consult any number of books by evangelical authors, showing how the Bible affirms its own divine authorship and authority (2 Timothy 3:16).
Since God is a God of truth (John 3:33), his word is truth (John 17:17). He can be trusted. The Bible can be trusted, because it is his word. That must be our attitude as we read Genesis 1–3 — and every other passage in the Bible.
So here, in the fact of divine authorship, we have a second central principle in interpreting the Bible. We read and study it with respect and trust, rather than distrust. Just as we must reinterpret modern Western culture in its view of God, so, for the same reason, we must avoid imitating the distrust that the culture has toward the Bible. We avoid also the human temptation to pick and choose the meanings that please our prior preferences, or picking and choosing to believe only those parts of the Bible that line up with our preferences. That picking and choosing makes sense only for people who have already rejected God.
The Genre of GenesisNext, let us ask what kind of a book Genesis is. In accord with the richness of who God is, what God says in the Bible includes a variety of forms or genres of literature. God chooses a variety of ways of communicating, in order that we may absorb what he says and grow in communion with him in a variety of complementary ways. The book of Psalms, for example, is a collection of poetic songs and prayers. In the Gospels, we find sermons of Jesus (such as the Sermon on the Mount, Matthew 5–7), parables, records of miracles, records of healings, and the record of the crucifixion. The Bible has prophetic books like Isaiah that contain exhortations, recollections of God’s past dealings, and predictions about the future. There are historical books, such as 1–2 Kings, that have a record of past events in the history of Israel.
Each literary section of the Bible was crafted by God, as well as by the human author (2 Peter 1:21). It is exactly what God designed to say, not only in its contents, but also in all its details, including the features of genre. If we respect God, then we should take into account how he chooses to communicate. It would be a mistake, for example, if an interpreter were to treat Jesus’s parable of the lost sheep (Luke 15:3–7) as if it were a prosaic nonfictional account that is merely about one shepherd and one sheep. It is a fictional story with a spiritual point. The point is indicated at the end: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). Jesus also indicates near the beginning of the parable that it is hypothetical, rather than an actual case in real life: “. . . if he [the shepherd] has lost one of them [the sheep], . . .” (Luke 15:4).
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Sixteen Lies Satan Feeds Us About Worship
There are so many lies abroad about worship. Here are some of the most popular, in no particular order…. Everyone else worships better than you; you’re the only one who gets bored, has trouble concentrating, and whose mind wanders during prayer. The small offerings you bring, the pitiful singing you give, your feeble attempts at praying, etc., are an insult to the Lord. Better to stay away than offend the Lord with such. These are only a few of the thousands of lies about worship.
God is Spirit. And they who worship Him must worship in spirit and in truth (John 4:24).
Worship the Lord in the beauty of holiness; tremble before Him all the earth (Psalm 96:9).
If worship is powerful–that is, if kneeling before Almighty God in humility and rising to praise Him in gratitude and going forth to obey Him in faithfulness has power in the world to change lives and redirect society–then the enemy will be working to put a stop to it.
Count on that.
If God uses our worship to transform sinners, starting with us, then the enemy will do all in his power to neutralize it.
So–how is your worship these days?
Are you working at worship, at learning to humble yourself and praise Him more effectively? Are you giving yourself anew to the Savior throughout the day, every day?
Notice the one question we did not ask: Are you getting anything out of your worship? Scripture does not allow us to ask that. We are promised nothing from worship. In worship, we do the giving. We give Him praise and prayers, offerings and love, our time and our attention, and ultimately ourselves.
Warren Wiersbe used to say, “Worship pays. But if you worship for the pay, it won’t pay.”
What has the evil advisor told you in the secret recesses of your mind and heart to dissuade you from worship?
There are so many lies abroad about worship. Here are some of the most popular, in no particular order…
One. Worship is all about you.
You’ll need a worshipful setting, worshipful music, in a building with worshipful architecture. The leaders of the worship service must do things just right, otherwise, if you do not worship, the fault is all theirs.
Two. You should be “getting something” out of worship.
If you leave the church campus unable to identify what you “got out” of the service, someone has failed you mightily.
Three. Worship is irrelevant; it doesn’t matter.
Millions of Americans are buying into that lie. All you have to do is see how most people skip church altogether on Sundays.
Four. Only exciting, emotional worship matters.
If it’s not loud, fast, and intense, it doesn’t count.
Listen to people put down the more traditional, more restrained, more formal type of worship and you will know that lie is being bought into. We speak of worship services being dull, dead, sleep-inducing, and cold. One wonders if it ever occurs to us that the Father in Heaven alone judges worship.
Five. Boring worship does not count.
Six. Worship matters only inside the church building.
Seven. You can worship on the creek bank as well as you can in church.
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