Thursday, 28 July 2016

Never say you are losing time by going to [the Theological College]

“If theological education will increase your power for Christ, is it not your duty to gain that added power? . . . Never say you are losing time by going to school. You are saving time, buying it up for the future and storing it away. Time used in storing power is not lost.” A. T. Robertson, quoted in the Going Deeper with the New TestamentGreek, p8

Saturday, 16 July 2016

Every sermon is a "salvation sermon"

Preaching is a means of grace to assist the saints to persevere. Perseverance is necessary for final salvation. Therefore, every sermon is a "salvation sermon"—not just because of its aim to convert sinners, but also in its aim to preserve the holy affections of the saints and so enable them to confirm their calling and election and be saved.
  -- p81, The Supremacy of God in Preaching by John Piper

Wednesday, 25 May 2016

The greatest treasure the world has ever seen or wanted

Referring to the bible, Bullinger says:
  "For by the vigilant care and unspeakable goodness of God, our Father, it is brought to pass, that no age at any time either hath or shall want so great a treasure."
  -- p55, The Decades of Henry Bullinger, vol. I

Thursday, 5 May 2016

How to put your theological education to good use

"A good rule of thumb is that if you cannot express your ideas in ordinary language that the person in the pew could understand, then they are probably not worth airing. If you need to talk about 'realized eschatology' and 'redaction critical technique' then either you haven't grasped the ideas very firmly yourself or they are probably pretty irrelevant."
  -- Laura Jervis, Keeping Your Balance, ed. Philip Duce & Daniel Strange, p48

Monday, 11 April 2016

Why do you read the bible?

[But] interpretation is not an end in itself; reading the Bible is not fundamentally a comprehension exercise. Interpretation should serve only to lead us to an encounter with God as he actually presents himself to us in Scripture.[…]Many evangelicals worry about ‘getting Scripture wrong’. Of course we should be concerned to interpret the meaning of Scripture well, for every believer should be growing in knowledge and understanding of Scripture. However, our greater concern should be the ease with which we can content ourselves with learning the truth, while refusing to let God act in us with that truth as the sharp sword he intended it to be.
 - Timothy Ward, Words of Life, p.175 (italics original) 

Sunday, 14 February 2016

Calvin's Institutes. Book II, Chapter 15

This is the post #31 of the Calvin's Institutes summary series.

It is important to recognise the three offices Jesus bears, Prophet, King, and Priest. As all three offices in the OT involved anointing with oil, it is appropriate that Jesus's title is Christ, the anointed one. Jesus brought the full and final message from God as the Prophet. Jesus as King rules eternally. Jesus as the Priest offered one perfect and final sacrifice, that is, Himself. Believers can be assured of their salvation and eternal security as they see the three offices. Because Jesus as the Prophet, brought the final and full revelation from God, we can be sure that we know who God is and what He demands of us. Because Jesus as King rules eternally over all things, we can be sure that He will not lose any of His people, no matter how madly the devil works against us. Because Jesus as the Priest offered the once-for-all sacrifice, completely satisfying God's wrath, believers can be sure that we will not fall under God's condemnation. One important note when thinking about Jesus as King is that He is rule before His return is not culminated. He rules primarily in spiritual terms, which means we, as His subjects, are not exempt from hardship of life. Even though He loves us and cares for us, we must expect to live a difficult life until He calls us home or He returns to bring the new heaven and earth.

Wednesday, 10 February 2016

Calvin's Institutes. Book II, Chapter 14

This is the post #31 of the Calvin's Institutes summary series.

This chapter is still about the Christology, particularly on the two natures in one person. Calvin shows from Scripture that Christ is God and man at the same time, although the eternal Word always existed, even before the incarnation. Interestingly, he takes the biblical phrase, "son of man" as showing the humanity of Christ while the phrase, "Son of God" as showing His divinity. It is possible that Calvin may have overlooked the significance of the phrase "son of man" in Daniel and in the gospels as pointing to His divinity, but I could be wrong.
In the later sections, Nestorianism (divided person of Christ) and Eutychianism (mixed natures of Christ) are explicitly rejected. Calvin further shows how his contemporary Michael Servetus was grossly wrong in his teachings about Christ.

The wonder of Christ, the God-man

"Here is something marvelous: the Son of God descended from heaven in such a way that, without leaving heaven, he willed to be borne in the virgin's womb, to go about the earth, and to hang upon the cross; yet he continuously filled the world even as he had done from the beginning!"
  -- Calvin, Institutes, II. xiii. section 4

Calvin's Institutes. Book II, Chapter 13

This is the post #30 of the Calvin's Institutes summary series.

In this chapter, Calvin argues from Scripture that those opinions about Christ that He was not quite human like us are completely wrong. From Scripture, Calvin seems to say something similar to Anselm, that Christ became one of us in order to redeem us, human beings. Yet, He was sinless. There were some opinions about Christ that His genealogy and titles (such as "son of man") were metaphorical or indicates that He was somehow different human being from us. Against this, Calvin argues that Christ was completely human (and God at the same time) except He was sinless. This sinlessness does not make Him any less human, for sin is not part of the human nature, but only the corruption of human nature.

Tuesday, 9 February 2016

Calvin's Institutes. Book II, Chapter 12

This is the post #30 of the Calvin's Institutes summary series.

In this chapter, Calvin argues that Jesus is both true God and true man by appealing to the Scriptures. He dismisses the idea that even without Adam's Fall, Christ would have become man to be the head of humanity. He does so partly by arguing that such idea is a speculation that cannot be grounded in Scripture, and hence be rejected. He also shows that such idea is absurd when thinking about Christ's headship over the angels as He never "becomes" an angel to be the head. Calvin strongly opposes Osiander's view that man was fashioned according to the pattern of the Messiah to come in flesh (this was a subtle point with some significant consequences, but it was a bit hard to follow).
Calvin's view or summary of atonement is stated in section 3 as below:
"that man, who by his disobedience had become lost, should by way of remedy counter it with obedience, satisfy God's judgment, and pay the penalties for sin. Accordingly, our Lord came forth as true man and took the person and the name of Adam in order to take Adam's place in obeying the Father, to present our flesh as the price of satisfaction to God's righteous judgment, and, in the same flesh, to pay the penalty that we had deserved. In short, since neither as God alone could he feel death, nor as man alone could he overcome it, he coupled human nature with divine that to atone for sin he might submit the weakness of the one to death; and that, wrestling with death by the power of the other nature, he might win victory for us."