"In scholarly literature it has been generally recognised for some time that the penal substitution theory was not taught in the Early Church. The ransom theory of atonement in conjunction with the moral influence view was nearly universally accepted in this early period."

Again:

"It is widely held that the early Church Fathers, including Athanasius and Augustine, taught that through Christ's vicarious suffering in humanity's place, he overcame and liberated humanity from sin, death, and the devil. Thus, while the idea of substitutionary atonement is present in nearly all atonement theories, some argue that the specific idea of satisfaction and penal substitution are later developments in the western Catholic Church and in Calvinism."

Although the Wikipedia article acknowledges that some scholars see penal substitution in Augustine, they cite J. S. Romanides to assert that the Eastern fathers never accepted any form of Penal Substitution:

"J. S. Romanides...argues that they, like the Eastern Orthodox Church of today, understood humankind as separating themselves from God and placing themselves under the power of sin and death. The work of Christ is viewed, he says, not as a satisfaction of God's wrath or the satisfaction of justice which God was bound to by necessity, but as the work of rescuing us from death and its power. He argues that the notion of penal substitution was never contemplated until Augustine, and was never accepted in any form in the East."

Is this really the case? I am by no means a patristics scholar, I merely dabble; but a little dabbling is enough to uncover affirmations of an explicitly penal substitution from many fathers, both from the East and West. Chrysostom and Eusebius, both from the East, taught penal substitution as clearly as Calvin or Luther. I've gathered a few quotes below.

Eusebius

“And the Lamb of God not only did this, but was chastised on our behalf, and suffered a penalty He did not owe, but which we owed because of the multitude of our sins; and so He became the cause of the forgiveness of our sins, because He received death for us, and transferred to Himself the scourging, the insults, and the dishonour, which were due to us, and drew down on Himself the apportioned curse, being made a curse for us. And what is that but the price of our souls? And so the oracle says in our person: “By his stripes we were healed,” and “The Lord delivered him for our sins,” with the result that uniting Himself to us and us to Himself, and appropriating our sufferings, He can say, “I said, Lord, have mercy on me, heal my soul, for I have sinned against thee.” - Eusebius of Caesarea, Demonstratio Evangelica, X.1

Question: Is it really a Scriptural practice for churches to have just one guy up front preaching to the congregation week after week?

Thanks for your question. So much needs to be said in order to give an adequate answer. In fact, I would say that an entire book would be needed to do the subject justice. That is because before addressing your specific question, much foundational background material needs to be covered. We would first need to talk about Biblical Eldership, its role and function in the Body of Christ, as well as Elder qualifications. However, let me at least make a brief attempt to answer your question. Two points quickly:

(1) I believe the New Testament teaches male Eldership. This is in no way meant to discount the ministry of women. Women have a huge and vital role to play in the ministry of the Church. That needs to be emphasized and underscored many times over.

Women are uniquely gifted and are totally equal to men in worth, value and dignity. When I speak of any kind of restriction, I speak only of Eldership itself and its governmental role in the Church. God has every right to organize the Church as He sees fit and from my studies of Scripture, it seems clear that He has given the task of ruling in the Church to men (1 Timothy 2:12,13). (For more on this topic, I highly recommend Dr. Wayne Grudem’s book “Evangelical Feminism and Biblical Truth” which goes into this subject in great detail and provides answers to more than 100 disputed questions).

(2) I believe Eldership is plural. As I read the New Testament, I dont see any local Church with merely one man fulfilling the task of eldership. There is always a plurality of elders.

That said, I am well aware of the fact that when a new Church is starting, there may not yet be more than one person who is qualified to lead as an Elder. God is very gracious of course, and I believe He understands the need to be patient in this case. More than that, He actually commands us (through His Apostle) to be patient in such circumstances. The Scripture says “lay hands suddenly on no man” (1 Timothy 5:22) “lest you share in his sins,” which is written in the context of ordaining a young convert to leadership in the church. There are obvious temptations of pride for anyone in a leadership position and this is certainly the case when a new Christian is given a position of authority. Paul warns us against this.

More here. - JS

Question: The Roman Catholic Church claims that the Apostle Peter was the first Pope. Much is made of the passage in Matthew 16 regarding Jesus giving Peter the keys of the kingdom. Do you have anything that would help me rightly understand this Matthew 16 passage?

Thank you for your question. It is a very important one. You are right to say that Roman Catholics make much of this passage claiming that it teaches Rome's position on the Papacy in clear terms. In my opinion, the best treatment of the passage in question is found in Dr. James White's book "the Roman Catholic Controversy." The entire book is immensely helpful, and while written back in 1996, is just as relevant to the situation in our day. Roman Catholics, for all their claims, actually do not have history on their side in this debate. This article addresses this in summary form. However, regarding the Matthew 16 passage, rather than summarizing Dr. White's words, let me quote directly from the book, from Chapter 8 "The Claims of the Papacy", pages 115-118:

Few would argue that the foundational passage on which the entire Roman Catholic claim for the Papacy rests is found in Matthew 16:13-20, verses 18-19 in particular. We are told that their plain meaning supports the concept. It should be noted that Rome has infallibly interpreted these verses in the words of Vatican I. It is one of the few passages of Scripture that have in fact been infallibly interpreted by the Roman Catholic Church (John 21:25-27 being another). Let’s look at Matthew’s record.

He said to them, “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.”

No one will deny that this is a singularly important passage. Here the Lord Jesus leads His disciples to a confession of faith in himself; the Father from heaven reveals the true nature of His Son, Jesus Christ.

Yet we find these verses being used to support a concept seen nowhere else in Scripture. We are asked to believe that not only is the impetuous and frail Peter made the very foundation of the Church itself, but that this foundational position creates an office of Pope, and that this office involves successors who will sit in the seat of bishop in the city of Rome, 1,500 miles distant.

Likewise it is false that the will, left to itself (apart from grace), can choose to come to Christ (John 6:65), for it is not free, but in bondage ... for "the devil has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (2 Cor 4:4) ... and has "taken them captive to do his will."(2 Tim 2:26) ... and intrinsically "the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.(1 Cor 2:14) because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so. (Rom 8:7) So there is "no one understands; no one seeks for God.... no not one. ( Rom 3:11) "So then salvation "depends not on human will or exertion, but on God, who has mercy." (Rom 9:16)

On September 1, 1539, John Calvin countered the Roman Catholic apologetics of his day with his letter to Cardinal Sadoleto. Concerning the doctrine of justification by faith alone Calvin writes:

You, in the first place, touch upon justification by faith, the first and keenest subject of controversy between us. Is this a knotty and useless question? Wherever the knowledge of it is taken away, the glory of Christ is extinguished, religion abolished, the Church destroyed, and the hope of salvation utterly overthrown. That doctrine, then, though of the highest moment, we maintain that you have nefariously effaced from the memory of men. Our books are filled with convincing proofs of this fact, and the gross ignorance of this doctrine, which even still continues in all your churches, declares that our complaint is by no means ill founded. But you very maliciously stir up prejudice against us, alleging that, by attributing every thing to faith, we leave no room for works.

I will not now enter upon a full discussion, which would require a large volume; but if you would look into the Catechism which I myself drew up for the Genevans, when I held the office of Pastor among them, three words would silence you. Here, however, I will briefly explain to you how we speak on this subject.

First, We bid a man begin by examining himself, and this not in a superficial and perfunctory manner, but to sift his conscience before the tribunal of God, and when sufficiently convinced of his iniquity, to reflect on the strictness of the sentence pronounced upon all sinners. Thus confounded and amazed at his misery, he is prostrated and humbled before God; and, casting away all self-confidence, groans as if given up to final perdition. Then we show that the only haven of safety is in the mercy of God, as manifested in Christ, in whom every part of our salvation is complete. As all mankind are, in the sight of God, lost sinners, we hold that Christ is their only righteousness, since, by his obedience, he has wiped off our transgressions; by his sacrifice, appeased the divine anger; by his blood, washed away our stains; by his cross, borne our curse; and by his death, made satisfaction for us. We maintain that in this way man is reconciled in Christ to God the Father, by no merit of his own, by no value of works, but by gratuitous mercy. When we embrace Christ by faith, and come, as it were, into communion with him, this we term, after the manner of Scripture, the righteousness of faith.

]]> http://www.reformationtheology.com/2012/05/john_calvins_letter_to_cardina.php http://www.reformationtheology.com/2012/05/john_calvins_letter_to_cardina.php History Wed, 09 May 2012 08:36:45 -0500 "God’s electing a certain definite number is a manifestation of His glory. It shows the glory of His divine sovereignty. God is declaring His absolute sovereignty over His creation. He is showing us just how far that sovereignty extends. In purposely choosing some and passing on others, He shows that His majesty and power are unparalleled. Those who do not see glory and dominion in election simply do not understand God. They are not aware of His greatness, and do not understand grace. Grace is defined in election. God chose His people to happiness and glory long before they were born. He chose them out of the mass of fallen mankind. He loved them before they knew Him. He chose them when they did not deserve to be chosen. That is grace! The doctrine of election shows that if those who received God’s grace had earnestly sought it, it was God’s grace that caused them to seek it. It shows that even their faith itself is the gift of God, and their persevering in a way of holiness unto glory is also the fruit of electing love. Believer’s love of God is the fruit of and because of God’s love to them. The giving of Christ, the preaching of the gospel, and the appointing of ordinances are all fruits of the grace of election. All the grace that is shown to mankind, either in this world or in the world to come, is comprised of the electing love of God."

- Jonathan Edwards, The Works of Jonathan Edwards, volume 2, page 936: Sermon 13 in occasional sermons on 1 Peter 2

]]> http://www.reformationtheology.com/2012/05/a_manifestation_of_his_glory.php http://www.reformationtheology.com/2012/05/a_manifestation_of_his_glory.php Quotes Wed, 02 May 2012 08:19:36 -0500

Galatians 3:1 "O foolish Galatians! Who has bewitched you? (literally, who has put the evil eye on you or brought you under their spell) It was before your eyes that Jesus Christ was publicly portrayed as crucified."

Witchcraft is a dark, forboding, demonic force. It is easy to recognize in its various outward forms. However, there is a subtle form of witchcraft that this verse in Galatians exposes. Witchcraft, in its overt and visible manifestations seeks to do its damage to the people of God. Yet by stealth and through the means of false teaching, witchcraft also seeks to obscure the message of the cross in the Church.

Paul rebukes the Galatians, saying in so many words, “What’s wrong with you people? Who has brought you under their spell? You saw the cross. It was so very clear to you. What? Can’t you see it anymore?”

Let me state it once again, witchcraft seeks to obscure the message of the cross in the Church.

What Paul writes is intriguing. How could he make this comment, “It was before your eyes that Jesus Christ was publicly portrayed as crucified”? How could Paul suggest such a thing?

Did Paul forget who it was he was writing to? Did he have some mental aberration and think he was writing to the Christians at Jerusalem and not in Galatia? The Galatian Christians were not at Golgotha to see the Lord crucified.

Ahhh yes, but years later, the Holy Spirit had erected the cross in Galatia through the preaching of the apostle Paul. Under the inspiration of the Holy Spirit Paul could write that they had seen the cross.

Either Paul was misguided or else there is a truth here that is breathtaking. Obviously, it is the latter. Because Paul had preached the cross, the people had indeed “seen” it. When the cross is rightfully preached, the Holy Spirit goes to work to make it visible to the hearers. That is why the Apostle Paul could scold the Galatian Christians for allowing the enemy, and specifically the power of witchcraft, to obscure the truth of the cross from their eyes.

This is always the tactic of the devil. He seeks to make that amazingly clear portrayal of the cross become cloudy and fuzzy in the hearts and minds of Christians.

When a room is in darkness, we don’t use a vacuum cleaner to get the darkness out. We simply turn on the light.

How do we break the power of witchcraft? Certainly not by performing some elaborate or intricate religious ceremony, or incantation. Certainly not by engaging in speculation or superstition. So when witchcraft has invaded the Church, what do we do? How do we break its grip? How do we remove the darkness? What do we do when a Church has been “bewitched”?

We break the power of witchcraft by the clear preaching and proclamation of the cross and being reminded of all that was achieved and its implications. That’s how! And this is exactly what the Apostle Paul does in his letter to the Galatians.

When the cross is preached, Jesus is publicly portrayed among us as crucified.

- John Samson

]]> http://www.reformationtheology.com/2012/04/witchcraft_exposed_and_defeate.php http://www.reformationtheology.com/2012/04/witchcraft_exposed_and_defeate.php Biblical Reflections Sun, 22 Apr 2012 12:32:40 -0500 Dr. Steve Lawson with a brief excerpt concerning the Bible's fulfilled prophecy.

]]> http://www.reformationtheology.com/2012/04/fulfilled_prophecy.php http://www.reformationtheology.com/2012/04/fulfilled_prophecy.php Theology Thu, 19 Apr 2012 01:16:20 -0500

The doctrine of "irresistible grace" is easily understood. It is simply the belief that when God chooses to move in the lives of His elect and bring them from spiritual death to spiritual life, no power in heaven or on earth can stop Him from so doing. It is really nothing more than saying that it is God who regenerates sinners, and that freely. The doctrine has nothing to do with the fact that sinners "resist" the common grace of God and the Holy Spirit (they do) or that Christians do not live perfectly in the light of God's grace. It is simply the confession that when God chooses to raise His people to spiritual life, He does so without the fulfillment of any conditions on the part of the sinner. Just as Christ had the power and authority to raise Lazarus to life without obtaining his "permission" to do so, He is able to raise His elect to spiritual life with just as certain a result.

Objections to irresistible grace are, by and large, actually objections to the previously established truths of the doctrines of grace. Obviously, if God is sovereign and freely and unconditionally elects a people unto salvation, and if man is dead in sin and enslaved to its power, God must be able to free those elect people in time and bring them to faith in Jesus Christ, and that by a grace that does not falter or depend upon human cooperation. Those who disbelieve God's right to kingship over His creation or the deadness of man in sin and put forward the tradition of man's autonomous will can hardly confess that God's grace actually saves without the freewill cooperation of man. From their perspective, the autonomous act of human faith must determine God's actions. That act of faith becomes the "foreseen" act that controls God's very decree of predestination, and, of course, that act of faith becomes the "trigger" that results in one being born again.

Neither side in the debate will deny that God is the one who raises men to spiritual life. The question is: Does He do so because men fulfill certain conditions, or does He do so freely, at His own time, and in the lives of those He chooses to bring into relationship with Himself through Jesus Christ? This question is normally framed in the context of the relationship of faith and regeneration. Do we believe to become born again, or must we first be born again before we can exercise true, saving faith? Can the natural man do what is pleasing to God? Can the dead choose to allow themselves to be raised to life? This is the issue at hand." - Dr. James White, Debating Calvinism

"Does the Bible Teach Prevenient Grace?

As the name suggests, prevenient grace is grace that “comes before” something. It is normally defined as a work that God does for everybody. He gives all people enough grace to respond to Jesus. That is, it is enough grace to make it possible for people to choose Christ. Those who cooperate with and assent to this grace are “elect.” Those who refuse to cooperate with this grace are lost. The strength of this view is that it recognizes that fallen man’s spiritual condition is severe enough that it requires God’s grace to save him. The weakness of the position may be seen in two ways. If this prevenient grace is merely external to man, then it fails in the same manner that the medicine and the life preserver analogies fail. What good is prevenient grace if offered outwardly to spiritually dead creatures?

On the other hand, if prevenient grace refers to something that God does within the heart of fallen man, then we must ask why it is not always effectual. Why is it that some fallen creatures choose to cooperate with prevenient grace and others choose not to? Doesn’t everyone get the same amount?

Think of it this way, in personal terms. If you are a Christian you are surely aware of other people who are not Christians. Why is it that you have chosen Christ and they have not? Why did you say yes to prevenient grace while they said no? Was it because you were more righteous than they were? If so, then indeed you have something in which to boast. Was that greater righteousness something you achieved on your own or was it the gift of God? If it was something you achieved, then at the bottom line your salvation depends on your own righteousness. If the righteousness was a gift, then why didn’t God give the same gift to everybody?

Perhaps it wasn’t because you were more righteous. Perhaps it was because you are more intelligent. Why are you more intelligent? Because you study more (which really means you are more righteous)? Or are you more intelligent because God gave you a gift of intelligence he withheld from others?

To be sure, most Christians who hold to the prevenient grace view would shrink from such answers. They see the implied arrogance in them. Rather they are more likely to say, “No, I chose Christ because I recognized my desperate need for him.” That certainly sounds more humble. But I must press the question. Why did you recognize your desperate need for Christ while your neighbor didn’t? Was it because you were more righteous than your neighbor, or more intelligent?

The question for advocates of prevenient grace is why some people cooperate with it and others don’t. How we answer that will reveal how gracious we believe our salvation really is. The $64,000 question is, “Does the Bible teach such a doctrine of prevenient grace? If so, where?”

We conclude that our salvation is of the Lord. He is the One who regenerates us. Those whom he regenerates come to Christ. Without regeneration no one will ever come to Christ. With regeneration no one will ever reject him. God’s saving grace effects what he intends to effect by it." - R. C. Sproul, Chosen by God

]]> http://www.reformationtheology.com/2012/04/irresistible_grace_quotes.php http://www.reformationtheology.com/2012/04/irresistible_grace_quotes.php Quotes Tue, 17 Apr 2012 07:08:17 -0500 "For Christ, our Passover lamb, has been sacrificed." - 1 Corinthians 5:7

Here is a very interesting video (introduced by Todd Bolen) on the significance of the sacrificial lamb in Jewish thought, pointing us to the atonement of Christ.

The Sacrificial Lamb from SourceFlix.com on Vimeo.

]]> http://www.reformationtheology.com/2012/04/the_sacrificial_lamb.php http://www.reformationtheology.com/2012/04/the_sacrificial_lamb.php Biblical Reflections Fri, 06 Apr 2012 02:39:31 -0500

I sent a copy of my book to Dr. R. C. Sproul, thanking him for his ministry and alerting him to the fact that he had been greatly used of God in helping me come to understand God's Sovereignty in salvation. I told him that chapter 3 of the book describes something of my theological journey and his involvement in that process.

Today I received a letter back from him which was both a surprize and a delight...

]]> http://www.reformationtheology.com/2012/04/a_letter_from_dr_sproul.php http://www.reformationtheology.com/2012/04/a_letter_from_dr_sproul.php Wed, 04 Apr 2012 20:52:54 -0500

It was a great pleasure to meet the hosts of "Backpack Radio" as they conducted a one hour radio interview of me regarding my new book and the theme "Answering Objections to Calvinism."

The hosts were extremely gracious (as well as cool) and allowed me to really address some very important issues. The time flew by.

Although the show aired in the Phoenix, Arizona area on Sunday evening, you can now hear the program online at this link. - John Samson

]]> http://www.reformationtheology.com/2012/04/twelve_what_abouts_interview.php http://www.reformationtheology.com/2012/04/twelve_what_abouts_interview.php Interviews Mon, 02 Apr 2012 22:04:18 -0500 There are a huge number of informative resources in the new ESV Study Bible. Here's an excerpt from an article called Preparing the Way for Christ; which traces the references to salvation in Christ throughout the books of the Old Testament.

The article gives a brief redemptive historical approach to salvation history for each book of the Old Testament and then lists specific references from almost every chapter of each book (along with related New Testament passages) which anticipate our redemption through Jesus Christ, what God has accomplished for us:

History of Salvation in the Old Testament:

Preparing the Way for Christ

Genesis

After God creates a world of fruitfulness and blessing, Adam’s fall disrupts the harmony. God purposes to renew fruitfulness and blessing through the offspring of the woman (3:15). Christ is the ultimate offspring (Gal. 3:16) who brings climactic victory (Heb. 2:14-15). Genesis traces the beginning of a line of godly offspring, through Seth, Enoch, Noah, and then God’s choice of Abraham and his offspring (Gen. 12:2-3, 7; 13:14-17; 15:4-5; 17:1-14; 18:18; 22:16-18; 26:2-5; 28:13-15).

Exodus

Through Moses God redeems his people from slavery in Egypt, prefiguring Christ’s eternal redemption of his people from slavery to sin.

Leviticus

The requirement of holiness points to the holiness of Christ (Heb. 7:26-28). The sacrifices prefigure the sacrifice of Christ (Heb. 10:1-10).

Numbers

The journey through the wilderness prefigures the Christian journey through this world to the new world (1 Cor. 10:1-11; Heb. 4:3-10).

Deuteronomy

The righteousness and wisdom of the law of God prefigure the righteousness of Christ, which is given to his people. The anticipation of entering the Promised Land prefigures Christians’ hope for the new heaven and the new earth (Rev. 21:1-22:5).

Joshua

The conquest through Joshua prefigures Christ conquering his enemies, both Satan (Heb. 2:14-15) and rebellious human beings. The conquest takes place both through the gospel (Matt. 28:18-20) and in the destruction at the second coming (Rev. 19:11-21).

Judges

The judges save Israel, thus prefiguring Christ. But the judges have flaws and failures, and Israel repeatedly slips back into idolatry (2:19), spiraling downward to chaos. They need a king (21:25), and not only a king but a perfect king, the Messiah (Isa. 9:6-7).

Ruth

The line of offspring leading to Christ goes through Judah to Boaz to David (4:18-22; Matt. 1:5-6). Boaz the redeemer (Ruth 2:20), prefiguring Christ, enables Naomi’s disgrace to be removed and Ruth, a foreigner, to be included in God’s people (prefiguring the inclusion of the Gentiles, Gal. 3:7-9, 14-18, 29).

1 Samuel

David, the king after God’s heart (16:7; Acts 13:22), prefigures Christ, in contrast to Saul, who is the kind of king that the people want (1 Sam. 8:5, 19-20). Saul’s persecution of David prefigures worldly people’s persecution of Christ and of Christ’s people.

2 Samuel

David as a model king brings blessing to the nation until he falls into sin with Bathsheba (ch. 11). Though he repents, the remainder of his reign is flawed, pointing to the need for the coming of Christ the perfect messianic king.

1 Kings

The reign of Solomon fulfills the first stage of God’s promise to David to establish the kingdom of his offspring (2 Sam. 7:12). Solomon in some ways is a model king, prefiguring Christ. But his decline into sin (1 Kings 11), the sins of his offspring, the division and strife between Israel and Judah, and the continual problems with false worship indicate the need for a perfect king and an everlasting kingdom (Isa. 9:6-7) surpassing the entire period of the monarchy. Many passages in 1 Kings have parallels in 2 Chronicles.

2 Kings

Following the history in 1 Kings, Israel and Judah continue to decline through their false worship and disobedience, leading to exile (2 Kings 17; 25). Some good kings (notably Hezekiah and Josiah, chs. 18-20; 22:1-23:30) prefigure the need for Christ the perfect king, while Elisha prefigures the need for Christ the final prophet (Heb. 1:1-3). Many passages in 2 Kings have parallels in 2 Chronicles.

1 Chronicles

David as the righteous leader and king prefigures Christ the king, not only in his rule over the people of God but in his role in preparing to build the temple. First Chronicles looks back on the faithfulness of God to his people in the entire period from Adam (1:1) to David (3:1) and even beyond (3:10-24; 9:1-34), indicating the steadfastness of God’s purpose in preparing for the coming of the Messiah as the offspring of Adam (1:1; Gen. 3:15; Luke 3:38), offspring of Abraham (1 Chron. 1:28; Gal. 3:16), and offspring of David (1 Chron. 3:1; 17:11, 14; Luke 3:23-38; Acts 13:23).

2 Chronicles

Solomon as a wise king and temple builder prefigures Christ the king and temple builder. After Solomon the line of Davidic kings continues, leading forward to Christ the great descendant of David (Matt. 1:6-16). But many of the later kings go astray from God, and they and the people suffer for it, showing the need for Christ as the perfect king. Hezekiah (2 Chronicles 29-32) and Josiah (chs. 34-35) as righteous kings prefigure Christ. Second Chronicles has parallels in 1-2 Kings but focuses on the southern kingdom (Judah) and the line of David, and it shows focused concern for the temple and its worship, anticipating the fulfillment of temple and worship with the coming of Christ (John 2:19-21; 4:20-26; Eph. 2:20-22; Rev. 21:22-22:5).

Ezra

The restoration and rebuilding after the exile, in fulfillment of prophecy (1:1), prefigure Christ’s salvation (Col. 1:13) and the building of the church (Matt. 16:18; Eph. 2:20-22). They also look forward to the consummation of salvation in the new heaven and new earth (Rev. 21:1).

Nehemiah

The restoration and rebuilding after the exile prefigure Christ’s salvation (Col. 1:13) and the building of the church (Matt. 16:18; Eph. 2:20-22).

Esther

God providentially brings deliverance to his people through Esther, prefiguring final deliverance through Christ.

Job

Job’s suffering and relief prefigure the suffering and glory of Christ.

Psalms

By expressing the emotional heights and depths in human response to God, the Psalms provide a permanent treasure for God’s people to use to express their needs and their praises, both corporately and individually. Christ as representative man experienced our human condition, yet without sin, and so the Psalms become his prayers to God (see esp. Heb. 2:12; cf. Matt. 27:46 with Ps. 22:1). The Psalms are thus to be seen as his words, and through our union with him they become ours.

Proverbs

Wisdom ultimately comes from God and his instruction, which anticipates the fact that Christ is the wisdom of God (1 Cor. 1:30; Col. 2:3) and that in him and his instruction we find the way of life and righteousness (John 14:6, 23-24). Through the Spirit we may walk in the right way (Gal. 5:16-26).

Ecclesiastes

The meaninglessness, frustrations, and injustices of life “under the sun” call out for a solution from God. Christ through his suffering and resurrection provides the first installment (1 Cor. 15:22-23) of meaning, fulfillment, and new life (John 10:10), to be enjoyed fully in the consummation (Rev. 21:1-4).

Song of Solomon

The Song of Solomon depicts marital love. But after the fall merely human love is always short of God’s ideal, and so we look for God’s remedy in the perfect love of Christ (Eph. 5:22-33; 1 John 3:16; 4:9-10). The connection with Solomon (Song 1:1; 3:7, 9, 11; 8:11) invites us to think especially of the marriage of the king in the line of David (Ps. 45:10-15), and the kings point forward to Christ the great king, who has the church as his bride (Rev. 19:7-9, 21:9).

Isaiah

Isaiah prophesies exile because of Israel’s unfaithfulness. But then God will bring Israel back from exile; this restoration prefigures the climactic salvation in Christ. Christ as Messiah and “servant” of the Lord will cleanse his people from sin, fill them with glory, and extend blessing to the nations. Christ fulfills prophecy in both his first coming and his second coming.

Jeremiah

Jeremiah’s prophetic indictment of Israel is largely rejected, prefiguring the rejection of Christ’s prophetic message to Israel (Luke 11:49-51). God’s judgment on Israel for apostasy prefigures the judgment that Christ bears as substitute for the apostasy of mankind (1 John 2:2). It also prefigures final judgment (Rev. 20:11-15). Restoration from exile prefigures final restoration to God through Christ (Heb. 10:19-22).

Lamentations

The lament over Jerusalem anticipates Christ’s lamenting over the future fall of Jerusalem (Luke 19:41-44). In both cases, Jerusalem suffers for her own sins. But suffering for sin finds a remedy when Christ suffers as a substitute for the sins of his people (2 Cor. 5:21; 1 Pet. 2:22-24).

Ezekiel

God judges Israel’s apostasy through the exile. Israel suffers for her own sin, and in so doing anticipates God’s final judgment against sin (Rev. 20:11-15). But the suffering also anticipates the suffering of Christ for the sins of others. The subsequent blessing in restoration prefigures the blessings of eternal salvation in Christ (Eph. 1:3-14).

Daniel

Daniel and his friends exemplify the conflict between the kingdom of God and the kingdoms of this world, a conflict that will come to its climax in Christ, in both his first coming and his second coming.

Hosea

The unfaithfulness of Israel calls for a permanent remedy, which will come in the faithfulness of Christ to the Father and the faithfulness that Christ then works through the Spirit in his people. God’s love for Israel foreshadows Christ’s love for the church (Eph. 5:25-27).

Joel

The day of the Lord, the day of God’s coming (see note on Isa. 13:6), brings judgment on sin but also may include blessing. Both aspects are fulfilled in both the first coming and the second coming of Christ.

Amos

God comes to Israel with both judgment for sin and promises of restoration. The judgment and restoration anticipate the crucifixion and resurrection of Christ, as well as the final judgment (Rev. 20:11-15). The demand for righteousness is fulfilled in the righteousness of Christ (Rom. 8:1-4).

Obadiah

The judgment against Edom, a traditional enemy of Israel, contributes to the blessing of God’s people. The judgment and vindication prefigure the vindication of Christ and the judgments against his enemies, both in his first coming and in his second coming.

Jonah

Jonah’s rescue from death prefigures the resurrection of Christ (Matt. 12:39-40). The repentance of the Ninevites prefigures the repentance of Gentiles who respond to the gospel (Matt. 28:18-20; Luke 24:47).

Micah

God pronounces judgment on Israel, prefiguring final judgment (Rev. 20:11-15) and the judgment that fell on Christ (Gal. 3:13). He promises blessing through the Messiah, anticipating the blessings of salvation in Christ (Eph. 1:3-14).

Nahum

Judgment on Nineveh, a traditional enemy of God’s people, prefigures final judgment and final release from oppression (Rev. 20:11-21:8).

Habakkuk

God’s use of a wicked nation to accomplish his righteousness foreshadows the use of wicked opponents to accomplish his purpose in the crucifixion of Christ.

Zephaniah

Judgments on evil people anticipate the final judgment (Rev. 20:11-15) and indicate the necessity of Christ’s work and sin-bearing in order to save us from judgment (see note on Isa. 13:9).

Haggai

The rebuilding of the temple prefigures the building of NT temples: the church (1 Cor. 3:16; Eph. 2:20-22) and the new Jerusalem (Rev. 21:9-22:5).

Zechariah

The rebuilding in the time of the restoration from exile prefigures the eternal salvation that comes in Christ.

Malachi

Disobedience and compromise are eliminated with the coming of Christ and his purification.

Perhaps one of the most helpful ways to use this article is the online version of the ESV Study Bible which comes free with your purchase of the hard copy.

]]> http://www.reformationtheology.com/2012/03/history_of_salvation_in_the_ol.php http://www.reformationtheology.com/2012/03/history_of_salvation_in_the_ol.php Biblical Reflections Fri, 30 Mar 2012 18:32:01 -0500 Lectures to my Students Vol 1 (.pdf)

Lectures to my Students Vol 2 (.pdf)

Lectures to my Students Vol 3 (.pdf)

Lectures to My Students Vol 4 (.pdf)

HT: On the Wing

]]> http://www.reformationtheology.com/2012/03/lectures_to_my_students_by_c_h.php http://www.reformationtheology.com/2012/03/lectures_to_my_students_by_c_h.php Sermons Wed, 28 Mar 2012 13:24:32 -0500

“After finishing a sermon from Ephesians 1, I was immediately confronted by three hostile young visitors who asked the question, ‘What about John 3:16?’; as if the Bible contradicted itself. This non-thinking, non-theological, feelings-oriented mindset is typical of today’s postmodern generation. Pastor Samson has given us a warm and simple (without being simplistic) introduction to the Doctrines of Grace, so this type of ignorance can be biblically combated. This book is a very helpful tool to give to a young Christian or to someone newly encountering the truths of free and sovereign grace. Distribute it widely.” – Earl M. Blackburn, Heritage Baptist Church, Shreveport, Louisiana

I now have the paperback edition of the book in my hands. It has a very attractive front and back cover, the print is large enough to read (my mother loves this aspect), and at 160 pages, it can be read in just a short time. I hope that in time the book will come to be something of a Pastor’s or Bible Teacher’s “best friend” in terms of having something simple, clear and easy to read available for those who struggle with the very weighty issues of God’s Sovereignty in salvation. - JS

You can buy it from monergismbooks at a 44% discount here.

]]> http://www.reformationtheology.com/2012/03/twelve_what_abouts_paperback_e.php http://www.reformationtheology.com/2012/03/twelve_what_abouts_paperback_e.php Current Events Sat, 24 Mar 2012 10:45:42 -0500