Mike Horton possesses both a brilliant mind and a passion for the gospel. Both were on display recently.
First up is Mike’s chapel address at Westminster Seminary California on Luther’s theme of “Let God Be God” (to commemorate the Reformation).
Next is the premier episode of his new podcast, “Know What You Believe” (from Sola Media)
These are really worth watching!
To watch and/or listen, follow the link below
Read MoreArticle Two
Man brought forth children of the same nature as himself after the fall. That is to say, being corrupt he brought forth corrupt children. The corruption spread, by God’s just judgment, from Adam to all his descendants—except for Christ alone—not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.
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Article 2 of the third/fourth head of doctrine deals with the way in which the effects of Adam’s sin are passed on to his descendants. When Adam fell into sin, all those whom he represented as the biological and federal head of the human race fell with him. Adam lost “original righteousness”—including true righteousness, holiness, and knowledge (Ephesians 4:24; Colossians 3:10) and came under the curse and death as a result of his act of rebellion. The question arises - what does it mean when we speak of Adam’s descendants as born in sin and likewise under condemnation.
There are many biblical texts which come to mind when considering this topic, although we have space to briefly survey but a few of them. In Psalm 51, the Psalmist declares, “behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5). In Psalm 58:3, the Psalmist reminds us that “the wicked are estranged from the womb; they go astray from birth, speaking lies.” In Genesis 6:5, we learn from Moses that the reason that God sent the flood as judgment upon the earth was that “the Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”
To read the rest, follow the link below
Read MoreThe Background Revisited
We may not know who wrote the Book of Hebrews, but the unknown author’s opening declaration is crystal clear. God has spoken through the prophets–the Old Testament. But in these last days (the present era) God has finally and definitively spoken in and through the person of his son, Jesus Christ. Since Jesus is creator and sustainer of all things, Jesus is superior to Moses. Since Jesus has completed his work of redemption, he is superior to Israel’s priesthood. Since Jesus now sits at the right hand of God, he possesses a greater name and a greater authority than any angel. [Given the fascination with angels typical of many first century Hellenistic Jews, the author of this epistle must deal with the role of angels in redemptive history, and in doing so, make his case that Jesus Christ is superior to all angelic beings.]
Previously, we addressed the difficult questions surrounding the authorship, destination, and date of this epistle–so I encourage you to read the prior exposition which can be found here. We do not know who wrote this epistle, nor do we know when it was written. We do not even know to which church this epistle was originally addressed. But based upon the contents of the Epistle to the Hebrews, we do know a great deal about the original recipients.
The author very likely knew the people to whom he was writing, and he was quite familiar with their current situation. The recipients were Greek-speaking Jews (Hellenistic Jews), who believed that the Old Testament was God’s self-revelation. They lived in a large city (most scholars think Rome or Alexandria), and probably were a small congregation meeting in someone’s home. Many in the church which received this letter were recent converts to Christianity from that type of Judaism found throughout the major cities of the first century Mediterranean world. Not as legalistic as the Judaism found in Palestine (closer to the temple in Jerusalem, and home to many Pharisees), the Judaism in which the recipients of this letter were raised and the synagogues in which they worship were probably as much Greek in ethos, as they were Jewish in theology. This form of Judaism focused upon speculative topics like angels, and made Moses (not Abraham), the center of Old Testament religion. This kind of Judaism would be as distant from traditional Judaism as mainline Protestant liberalism is from the Protestant Reformation.
To read the rest of this exposition, follow the link below
Read MoreEpisode Synopsis:
If you have ever wondered what it would be like for Paul to teach you how to read and understand the Old Testament in light of the coming of Jesus Christ, in 1 Corinthians 10:1-13, the apostle does exactly that. The birth of Israel stems from deliverance from their bondage in Egypt, followed by the Passover, and then the Exodus through the Red Sea before heading into the Sinai wilderness on their way to the promised land of Canaan. For Paul, this is an important period in Israel’s history because it illustrates and foretells the future course of redemptive history–something with which all Christians (like those in Corinth) should be familiar.
In this section of his Corinthian letter, Paul reinterprets all of these events in Israel’s history in light of the coming of Jesus and the dawn of a new exodus to the heavenly city. Paul tells us that the exodus and Israel’s time in the wilderness is both an example and a warning to those in Corinth who seek to indulge their sinful urges, who seek to hang on to as much of their pagan past as they can, and who grumble at the fact that God calls them to leave behind any and all attraction to Greco-Roman paganism.
Paul realizes that the pagan temptation is great. But as the Corinthians are warned to separate themselves from the sort of pagan revelry in which Israel engaged, then so too are we. Unlike the ancient Israelites who remained Egyptians in their hearts, we must focus upon Christ and follow him as as he leads us through the wilderness of this present evil age to the glories of the age to come. Jesus has promised to rescue us from the temptations we face, and tells us that he will never give us more than we can endure. Jesus has given us his word and sacraments to sustain us, just as he provided Israel with water and the manna from heaven.
To see the show notes and listen to the episode, follow the link below
Read MoreRiddleblog and Blessed Hope Podcast Updates:
I’m beginning a series on the Book of Hebrews on the Riddleblog
The Blessed Hope Podcast Season Three on 1 Corinthians continues—in upcoming episodes we’ll be dealing with idolatry, the Lord’s Supper, spiritual gifts, and other controversial topics
Thinking Out Loud:
You know Tim Walz was a terrible choice for VP when Jim Gaffigan can imitate him so brilliantly on SNL.
Much of the blame for our two miserable presidential candidates falls on Senate leader Mitch McConnell. If he had pushed the R’s into impeaching Trump after the J6 debacle, then Trump would have been barred from holding office back in 2021. Very likely the Magacrats would have splintered and lost influence in the party, instead of taking it over and pushing Reagan conservatives out. Why that matters is the R’s would have gone through their primaries and nominated a competent candidate (say Ron DeSantis, or Brian Kemp, or Glenn Youngkin) one of whom would now be running against Harris and very likely building upon a significant lead as the election draws near (8-10 points?). The R’s would easily gain the White House and possibly both houses of Congress. What could have been would have unburdened us from what will be.
Meanwhile, I'm praying for a divided congress and a peaceful transition of power.
I’m no fan of LDS theology, but I have to begrudgingly admit that they have the most impressive name for their sect leader — “prophet, seer, and revelator.” That almost makes up for the peach-faced boys on bikes calling themselves “elders.”
I love the convenience of Amazon’s Alexa. But in our house we have to speak about her using a different name (“Amanda”) so she doesn’t wake up and interrupt whatever it is we are doing or watching. I know she’s spying on me—a trade-off I’m willing to make because I am boring (she’s got nothing on me) and too lazy to get up and do whatever it is she can do for me.
To read the rest of “My Musings” follow the link below
Read MoreWe live under the threat of war and rumors of war, there is an upcoming national election bringing all sorts of political uncertainly, and we face an increasingly immoral and hostile culture. One thing all of God’s people can do is pray and trust in God’s providential purposes, as mysterious as these might be.
John Calvin gives us six reasons why prayer at such times is vital. His reasons are pastoral and well-worth consideration.
But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers—as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills—as is right—that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God’s benefits among themselves and others, were the more keenly aroused to pray. It will be enough for us to note the single example of Elijah, who, sure of God’s purpose, after he has deliberately promised rain to King Ahab, still anxiously prays with his head between his knees, and sends his servant seven times to look [1 Kings 18:42], not because he would discredit his prophecy, but because he knew it was his duty, lest his faith be sleepy or sluggish, to lay his desires before God.
To read the rest follow the link below
Read MoreArticle 1: The Effect of the Fall on Human Nature
Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil’s instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.
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As William Shakespeare once said, “that word 'grace' in an ungracious mouth is but profane” (King Richard II, Act II, Scene III). In the previous two heads of doctrine, the Synod of Dort carefully dealt with the fact that our salvation begins with something good in God (his love toward lost and fallen sinners), and not something good in the creature (foreseen faith or obedience). Having demonstrated from Scripture that God directs his saving grace to the specific individuals he intends to save–not to the world generically or impersonally–the Canons move on to turn attention to the fact of human sinfulness and how it is that the saving merits of Jesus Christ are applied to God’s elect.
Approaching this matter in both a logical and redemptive-historical order, the Canons move from God’s decree in eternity past, to Christ’s redemptive work for his people on Calvary’s cross, and then finally to the way in which the benefits of Christ’s doing and dying become ours. This is what we as Reformed Christians mean when we speak of “redemption decreed, redemption accomplished. and redemption applied,” the pattern set out by the Apostle Paul in Ephesians 1:3-14.
Without a sufficient awareness of the sinful human condition according to the Scriptures, there can be no real appreciation of God’s graciousness to us. Unless we come to realize the gravity and depth of our offences against the infinitely holy and righteous God, and unless we understand that we deserve his eternal and unending punishment because of our sins, we cannot even begin to appreciate that word “grace.” That word “grace” is indeed profanity on the lips of one whose self-righteousness is not yet crushed by the awareness of their sin and their eternal peril.
To read the rest follow the link below
Read MoreI was recently interviewed by Dr. Josh Howard of Eschatology Matters, for a series about the main approaches to reading and understanding the Book of Revelation.
A subscription to Eschatology Matters is no longer required to watch.
To watch the interview, follow the link below
Read MoreIntroduction
We begin a new series on the Book of Hebrews. Hebrews is an epistle which exalts Jesus Christ, who is superior to Israel’s prophets, superior to the angels, superior to Moses, superior to Aaron and the priests of Israel, and because of whom, life in the new covenant is vastly superior to that under the old.
John Calvin contends that the purpose of this epistle is to explain the offices of Jesus Christ and demonstrate how Jesus has fulfilled all the ceremonies and obligations of the Jewish law. As we will see, this is an epistle which was written to Greek-speaking Jewish Christians, some of whom were abandoning their Christian faith and returning to Judaism. The epistle speaks powerfully to us today. There are people all around us who have professed to believe that Jesus is the Christ, but who eventually give up their profession of faith and embrace the pagan religious impulse of our age, “spirituality.” The Book of Hebrews warns of the danger of doing so.
There are also people in our churches who believe all the right things on an intellectual level, but who never do seem to put their profession of faith into action. What is in their heads never makes its way into their hearts. There are also those who for a time profess the doctrine of justification sola fide, but who later abandon that confession and convert to Romanism or Orthodoxy and trust in their own good works or religious ceremonies to deliver them on the day of judgment. The Epistle to the Hebrews is both a warning and an exhortation to all of us not to abandon our faith in Jesus Christ. Not only is Jesus vastly superior to anything or anyone else we might imagine, but to walk away from him is to risk facing his judgment.
Hebrews Explains How We Are to Understand the Old Testament
It is important to keep the big picture before us, so that we don’t bog down in the details as we proceed. Hebrews is not an easy book to study because it presupposes that its reader is quite familiar the Old Testament. Yet because Hebrews is so thoroughly grounded in the Old Testament, it is a vital book for us to know and study since this epistle explains to us how we are to understand the Old Testament. Hebrews is also direct and pointed in its language and its rather stern warnings need to be applied to the right people in the right ways. The bruised reeds and smoldering wicks among us need to encouraged by the fact that struggling with sin as well as doubting assurance of one’s salvation is not something which characterizes apostasy–a theme which is addressed in this letter. Apostates (those who fall away) give up on their profession in Christ–they don’t worry about not having assurance of their salvation nor do they fear the wrath of God. Therefore, we need to understand the nature of the warnings we find here and then heed them.
In addressing the superiority of Jesus, the author sets forth the uniqueness of our Lord as the Son of God, who is the second person of the Holy Trinity. But Christ’s deity is not discussed in the abstract, but in the context of his role as the mediator of a new and better covenant, a covenant which was foretold by all of Israel’s prophets (especially Jeremiah). Christ’s work as mediator between sinful people and the holy God is one in which he represents us before our heavenly Father, but also ties together the rich redemptive themes of priesthood, sacrifice, and covenant–all of which are prominent in this epistle.
To read the rest follow the link below
Read MoreEpisode Synopsis:
If we were to find Paul’s notes for an upcoming lecture on “my philosophy of ministry,” we would probably find the words of 1 Corinthians 9:19–23,
For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings.
In this chapter, Paul defends his apostolic office and explains his methods and purposes to the Corinthians. Recall that Paul had spent a fair bit of time in Corinth, but has been in Ephesus for several years. During his time away, many in Corinth had fallen back into pagan ways and began challenging Paul’s authority and integrity. One thing Paul must do as he addresses the various struggles facing the Corinthians is to remind them of his own calling to share the gospel with both Jew and Gentile.
Paul is an apostle who has seen the risen Lord. Everything he has done has been to further the cause of Jesus Christ and the gospel. Paul has consistently put the needs of others first and foremost–something which Paul also expects of the Corinthians. Although entitled to financial support, Paul took nothing from them while in Corinth in order to set an example to the strong as to how they should treat the weak. Paul is concerned to run the race and win the prize so that by all means he may win more to Christ.
To see the show notes and listen to the podcast, follow the link below
Read MoreLigonier is running a “Three Things You Should Know” series about each book of the Bible. I was asked to contribute the “Three Things” for 2 Peter
1. The Apostle Peter warns the churches of the dangers of false teaching and the ungodliness that it produces.
Peter does not name these false teachers, but from his comments in 2 Peter 2:1–3, it is clear that they were once professing Christians who have since departed from the faith. Peter describes them as introducing destructive heresies, denying the Master who they claim “bought them,” while attracting a large number of followers who blaspheme the Lord. False doctrine inevitably leads to sinful conduct. Because of their apostasy, God’s judgment upon them is certain.
Based on several hints given to us by Peter, it may be the case that these people misused the letters of Paul to justify antinomian (lawless) behavior. In 2 Peter 2:19, Peter writes, “They promise freedom, but they themselves are slaves of corruption.” The Apostle goes on to say in 2 Peter 3:15–16 that there are some things in the letters of Paul “that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” Apparently, the content of Paul’s letters was distorted in the Apostolic age, even as it is in our own.
To read the rest of “Three Things You Should Know About 2 Peter,” click here:
To see my exposition of 1 & 2 Peter, click here (scroll down):
Read MoreThe following comes from B. B. Warfield’s article, “Inspiration,” originally written for The International Standard Bible Encyclopedia in 1915. The article was republished in 1948 by Presbyterian & Reformed in the Warfield volume The Inspiration and Authority of the Bible, and was re-titled “The Biblical Idea of Inspiration” (131-166).
After pointing out that the Greek word θεόπνευστος (theopneustos) does not mean “inspired by God” (“breathed-in” or “inspirational”), but “breathed out by God,” Warfield fleshes the meaning of 2 Timothy 3:16 in “The Biblical Idea of Inspiration” (133-134). He is emphatic that Paul’s assertion here must frame how we understand the divine origin and supreme importance of Scripture.
(1) 2 Tim. iii. 16: In the passage in which Paul makes this energetic assertion of the Divine origin of Scripture he is engaged in explaining the greatness of the advantages which Timothy had enjoyed for learning the saving truth of God. He had had good teachers; and from his very infancy he had been, by his knowledge of the Scriptures, made wise unto salvation through faith in Jesus Christ. The expression, “sacred writings,” here employed (ver. 15), is a technical one, not found elsewhere in the New Testament, it is true, but occurring currently in Philo and Josephus to designate that body of authoritative books which constituted the Jewish “Law.” It appears here anarthrously [without the article] because it is set in contrast with the oral teaching which Timothy had enjoyed, as something still better: he had not only had good instructors, but also always “an open Bible,” as we should say, in his hand. To enhance yet further the great advantage of the possession of these Sacred Scriptures the apostle adds now a sentence throwing their nature strongly up to view. They are of Divine origin and therefore of the highest value for all holy purposes.
Warfield is clear that the origin of Scripture—breathed forth by God—gives Scripture its authority as the Word of God. This, in turn, is why Scripture has the “highest value” for all holy purposes— which is the reason why the Bible is commonly described as our “only rule of faith and practice.”
To read the rest, follow the link below.
Read MoreHaving set forth the orthodox teaching, the Synod rejects the errors of those
Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.
For they contradict the apostle, who says: “Christ loved me and gave himself up for me” (Gal. 2:20 ), and likewise: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,” that is, for them (Rom. 8:33–34). They also contradict the Savior, who asserts: “I lay down my life for the sheep” (John 10:15), and “My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends” (John 15:12–13).
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The conclusion to the refutation of errors under the second head of doctrine challenges the Arminian perspective on the atonement by pointing to scriptural evidence that Christ’s death is for particular sinners, thereby saving them. In Arminian theology, Christ’s death is viewed as a general provision for all, demonstrating God’s moral governance and love, but not necessarily satisfying the demands of God’s justice. The Arminian approach contends that Christ’s sacrifice was not aimed at securing salvation for anyone in particular, but was a general offer, leaving the decision to individuals on the presumption that those said to be dead in sin, actually possess such ability to choose Christ and live. It is a short step from here to the error condemned at the Synod of Dort in the refutation above—that the death of Christ is really not necessary to save anyone, important as it is.
The Canons highlight those passages from Scripture which point to Christ’s death being for specific individuals, such as Galatians 2:20 (“Christ loved me and gave himself up for me”) and Romans 8:33-34 (“Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,”that is, for them [i.e., the elect]), suggesting that his sacrifice had a particular and intentional focus. The cross was not an arbitrary means of salvation (and therefore not entirely necessary), but essential for satisfying God’s justice for the elect.
To read the rest, follow the link below
Read MoreThe good folks at Ligonier are featuring my article, “The Whole Counsel of God,” in this month’s Tabletalk.
According to Luke’s account of Paul’s third missionary journey (Acts 18:23–21:16), Paul arrived in Ephesus in the spring of AD 52. Paul’s three-year ministry in the city bore much fruit. Luke informs us that the word of the Lord was increasing and many people were coming to faith in Jesus Christ (19:20). But the increasing number of Christians in the city also created “no little disturbance” among the city’s merchants (19:23), leading to the riot described in Acts 19:21–41.
Paul soon left Ephesus for Macedonia to meet with the churches that had been founded during his second missionary journey, returning to Asia Minor by way of Miletus, a seaport near Ephesus (20:17). Knowing that he would eventually go on to Jerusalem, Paul summoned the elders from Ephesus to meet with him in Miletus to say goodbye to those men with whom he had labored in ministry for several years and from whom he had to depart.
You can read the article here: The Whole Counsel of God
Read MoreSealed Until the Time of the End
The prophet Daniel was given a vision of Judah’s future by a mysterious visitor–the pre-incarnate Lord Jesus. In Daniel 11:2-35, Daniel’s visitor foretells in amazing detail how the people and the land of Judah will fare from the time the Jews began to return home after their captivity in Babylon ends in 538 BCE, until the rise of a persecuting tyrant–Antiochus IV Epiphanes, the man who will desecrate the temple in Jerusalem in 167 BCE.
After predicting the precise events associated with Antiochus IV’s rise to power, Daniel’s divine visitor begins to speak about the time of the end–moving from events in 167 BCE to those which will occur in the distant future at the end of time. Daniel learns that a figure much like Antiochus IV will arise and “do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done” (Daniel 11:36).
But Daniel’s vision is not yet over. The divine visitor tells Daniel that human history will come to a final end on that day when all the dead are raised, and God will judge all the earth’s inhabitants according to what they have done–whether good or evil. Some of those raised from the dead will live in everlasting righteousness, while others in everlasting shame and contempt. But instead of giving him precise details–as he had done in verses 2-35–Daniel’s visitor now tells him, “the words are shut up and sealed until the time of the end.”
With this exposition we wrap-up our series on the Book of Daniel. We are in the concluding section of Daniel’s prophecy–chapters 10-12, which includes the third and final vision given to Daniel, a portion of which we considered in chapter 11:2-45. We will consider the closing scene in this vision (verses 1-4 of chapter 12), before looking at the epilogue to the book (vv. 5-13), where Daniel recounts his divine visitor conversing with two other beings (presumably angels), speaking about the time of the end, discussing how those things just revealed to Daniel must remain “sealed,” or closed off to Daniel and all of God’s people until the dawn of the messianic age.
To read the rest, follow the link below
Read MoreEpisode Synopsis:
The church in Corinth was plagued by factions. One source of division was ethnicity–the church was made up of Jews, Greeks, Romans, and likely a number of other nationalities. Then there were the factions formed by church members who identified with Paul, Peter, or Apollos, as their favorite teachers. There were also deep cultural divisions between the wealthy and the poor who found it difficult to socialize with one another even within the body of Christ. But in this section of Paul’s Corinthian letter (chapter 8), we encounter yet another kind of division–that between the strong and the weak.
The strong were those who understood that if God created all things, then the idols invented by pagans were nothing but lifeless statues, with assorted trinkets and amulets, and pointless ceremonies and useless sacrifices. There is no occult reality behind these images and the temples which housed them. Therefore, why should Christians not be free to eat the leftover meat and food which the pagans sacrificed to their imaginary gods. The weak, on the other hand, were those who had trouble understanding how any Christian could eat food that had come remotely near a pagan feast or temple–seeing such food as possessing an occult reality.
Paul warns the strong (who are correct about the falsity of pagan religion) not to attempt to coerce the weak to violate their consciences, as that might destroy the faith of those (the weak) who have not yet advanced in their knowledge of the Christian faith sufficiently to leave such concerns behind. Until the weak Corinthian Christians gain sufficient knowledge to dismiss paganism as the mere superstition which it is, Paul challenges the strong to put the weak first and give up the freedom to eat all foods. In light of the harm the strong can bring upon those weak in faith, Paul tells the strong that just because they are free to eat all things, doesn’t mean that they should. This is not about food but about the circumstances in which it is eaten.
To see the show notes and listen to the episode, follow the link below
Read MoreAbove — Dr. Montgomery as a Guest on the White Horse Inn (2007)
Dr. John Warwick Montgomery died in Christ on Thursday, September 25, from various complications associated with old age. He was 92. Dr. Montgomery had a huge impact on me, and I look back on my time with him as the major turning point in my life and career.
The first time I heard the name John Warwick Montgomery was when a salesman from Bethany Fellowship Publishers told me about Montgomery’s books on apologetics. He suggested that we carry them in our Christian bookstore. I did, I read them, and found them to be far superior to other Christian apologists I had been reading (i.e., Josh McDowell). When Walter Martin announced on his popular Bible Answer Man radio program (broadcast live on Saturday nights in the early 1980s) that he would be teaching at a new law school to be opened in Orange County by Dr. Montgomery, The Simon Greenleaf School of Law (SGSL)[1], I was one of the first to sign up. The school was named for the famed American jurist, who had written a masterful case for Christ’s resurrection marshaling evidence along the lines of a legal argument in a court of law—The Testimony of the Evangelists. Both A. A. Hodge and B. B. Warfield referred to Greenleaf’s work quite favorably. Montgomery used much the same method to defend the faith in the face of rejuvenated critical scholarship.
Montgomery’s massive list of accomplishments is simply amazing, and I won’t recount them here. But please do check out his Wikipedia entry and you’ll see what I mean. Absolutely mind blowing—eleven degrees including three earned doctoral degrees, and more than forty books on a variety of subjects—mostly apologetics. Shane Rosenthal, as well as the folks at 1517, have written eloquent pieces offering their take on Montgomery’s life, influence, and legacy. For a more exhaustive memorial, see Craig Parton’s Full Obituary. I encourage you to read them.
To read the rest, follow the link below
Read MoreIn light of these uncertain and tumultuous times (see my previous post, In Times of Worry), Calvin addresses the matter of the necessity of prayer by making appeal to the promises of God, which he likens to finding treasure.
The Necessity of Prayer
It is, therefore, by the benefit of prayer that we reach those riches which are laid up for us with the Heavenly Father. For there is a communion of men with God by which, having entered the heavenly sanctuary, they appeal to him in person concerning his promises in order to experience, where necessity so demands, that what they believed was not vain, although he had promised it in word alone. Therefore we see that to us nothing is promised to be expected from the Lord, which we are not also bidden to ask of him in prayers. So true is it that we dig up by prayer the treasures that were pointed out by the Lord’s gospel, and which our faith has gazed upon.
Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable. Surely, with good reason the Heavenly Father affirms that the only stronghold of safety is in calling upon his name [cf. Joel 2:32]. By so doing we invoke the presence both of his providence, through which he watches over and guards our affairs, and of his power, through which he sustains us, weak as we are and well-nigh overcome, and of his goodness, through which he receives us, miserably burdened with sins, unto grace; and, in short, it is by prayer that we call him to reveal himself as wholly present to us. Hence comes an extraordinary peace and repose to our consciences. For having disclosed to the Lord the necessity that was pressing upon us, we even rest fully in the thought that none of our ills is hid from him who, we are convinced, has both the will and the power to take the best care of us.
John Calvin, Institutes of the Christian Religion, 30.20.2
Read MoreRiddleblog and Blessed Hope Updates:
There’s a new picture of my family on my Instagram account if anyone is interested—taken at my 70th birthday celebration (Geezerfest 2024) thrown for me by my dear wife. I did get to chase all the guests off my lawn as a bonus. But there were no visible clouds to yell at, so I missed out on that.
Just passed 50K downloads on Buzzsprout! A huge milestone for the Blessed Hope Podcast! Thanks for listening!
I tackle the matter of idolatry in upcoming episodes of the Blessed Hope Podcast (1 Corinthians 8-10). I think you’ll find them both fascinating (given the Greco-Roman cultural context) and relevant to us—how does Paul’s discussion of “idol food” apply in the present?
Thinking Out Loud:
Why do presidential candidates keep telling us that “on day one” they’ll do x,y, and z, when what they claim to want done usually can only be done through legislation, something Congress must do. This is but another indication that Congress has ceded far too much power to the executive branch and that presidential candidates glibly make promises they know they cannot keep—“I’m shocked! Shocked to find that politiking is going on in here.”
A “now that I’m 70” rant . . . Do E-bikes drive anyone else crazy? The lakes and campgrounds of the Eastern Sierras were full of them. Far too often riders ignore basic rules of the road, placing themselves in danger. Dads take the point, often with the wife and kids in tow, with all on their own E-bikes. Then he leads his family off the bike trail and on to the roadway. Such folks don’t know what they are doing, and become a menace to themselves and others. Now E-bikes are all over Orange County. Keep out of my driveway!
I enjoyed the Netflix series Wyatt Earp and the Cowboy War. Not perfect, but better than most “the real story” series. It will make Tombstone interesting to watch next time since much of the movie was not exactly accurate (but hey, it is still a great movie).
The 2024 USC Trojan football team has introduced this strange and long-forgotten thing called “a defense.” I recall such a thing back in the Pete Carroll days, but haven’t seen much of one since.
The Hitler Rant YouTube shtick is played out. Enough already.
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Read MoreA Mysterious Visitor
It was April 23rd, 536 BCE. The prophet Daniel was standing on the bank of the Tigris River when a mysterious visitor appeared to him and revealed that Daniel was about to receive the next in a series of visions which YHWH had given him throughout his time as an exile in Babylon. The appearance of this mysterious visitor–the pre-incarnate Jesus–caused Daniel great fear. The very presence of the holy visitor exposes Daniel’s sinfulness, causing him to fall on his face.
Reassured of God’s favor by the visitor, the vision now given Daniel will foretell the future of those Jewish exiles who had recently departed from Babylon when Cyrus, the Persian king, released them in 538 BCE to return to Judah, rebuild the city of Jerusalem and the temple of YHWH. Jeremiah’s prophecy that Israel’s time of exile was limited to seventy years was now fulfilled. But Daniel learns that although the time of exile is over and the Jews have returned to the promised land, the glory days for Israel are over. Jerusalem and the temple will be rebuilt, but the nation of Judah will be trapped between two empires bent on waging war upon each other–the Seleucids (to the North) and the Ptolemies (to the South). As the vision comes to an end, Daniel will be given a glimpse into the distant future, a time when a mighty blasphemer will arise, boasting about himself and making threats to the people of God (an Antichrist), who, at the time of the end, will be destroyed by YHWH’s kingdom which triumphs over all on the day of resurrection and final judgment.
History In Advance
The vision recounted in Daniel 11:2-45 is utterly remarkable in that Judah’s future is foretold hundreds of years in advance with an amazing level of accuracy and detail. The vision reads like history written in advance, which is why critical scholars argue that this “vision” must have been written after the fact. We will turn our attention to the details of the passage shortly, but we must not miss the forest for the trees as we proceed. YHWH has ordained Israel’s future (seventy weeks have been decreed) and is directing all things to their appointed ends. Israel’s time in exile has now come to an end. The Jews have returned to Judah and begun to rebuild. But their troubles are not over.
As for their immediate future, the Jews will again possess the land, rebuild Jerusalem, its walls, as well as the temple of YHWH as recounted in the Books of Ezra and Nehemiah. But in the period which follows (so-called “Second Temple” Judaism), Judah will function as a vassal state, first of the Persians, and then the Greeks, before finding themselves caught in the middle of a prolonged struggle between two kingdoms (one to the north and one to the south). Despite the troubles to come, YHWH is still fulfilling his purposes, which include the coming of a messianic age and the rise of a future Antichrist at the time of the end.
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