Archive for August, 2012

A Review and Critique of Whomever He Wills – 2F

David L. Allen

Matthew Barrett and Thomas Nettles, eds. Whomever He Wills: a Surprising Display of Sovereign Mercy (Cape Coral, FL: Founders Press, 2012), 401 pgs.


By appealing to Hebrews 2:12-15 apart from its context in Hebrews 2:5-9, Schrock fails to mention the significance of the quotation of Psalm 8:4-6 in Hebrews 2:6-8, followed by verse 9 which speaks of Jesus “tasting death for everyone,” the grammar of which indicates that Christ’s death was substitutionary in nature and universal in extent. Schrock’s notion that Jesus’ taking on human nature shared by all is merely coincidental to the fact that the elect are human is the argument John Owen and many Reformed theologians have made in an attempt to support limited atonement. Attempting to interpret the quotation which speaks of all humanity immediately followed by Christ’s death as being “for everyone” using the more limited terms found in Hebrews 2:12-16 is backwards. The former governs the latter, not the other way around. Interestingly, unlike John Owen who used Hebrews 2:14 to counter universalism by arguing limited atonement, John Calvin made no such use of Hebrews 2:14 to counter the same objection. For Calvin, what separates the elect from the non-elect is saving union with Christ, not limited atonement. Schrock refers to Hebrews 9 several times in this section of his chapter in an effort to connect the priestly activity of Christ with limited atonement. It is also interesting to see what Calvin himself says about Hebrews 9: 28: “Christ was sacrificed once to take away the sins of many people.”

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A Selective Review and Critique of Whomever He Wills – Part 2E

David L. Allen

Matthew Barrett and Thomas Nettles, eds. Whomever He Wills: a Surprising Display of Sovereign Mercy (Cape Coral, FL: Founders Press, 2012), 401 pgs.


This post and the subsequent four which will follow are a continuation of Dr. Allen’s review and critique of David Schrock’s chapter on the extent of the atonement entitled “Jesus Saves, No Asterisk Needed” in Whomever He Wills (hereafter WHW).

Part 2A | Part 2B | Part 2C | Part 2D

Dr. Allen considers Schrock’s section addressing the typological symbolism of Christ’s high priestly activity as evidence for definite atonement (90-99). As a reminder for clarification, with respect to definitions, the phrases “limited atonement,” “particular redemption,” and “definite atonement” as used in Schrock’s chapter and by Dr. Allen in this review should be defined to mean “Christ died only for the sins of the elect.” The “limited” in “limited atonement” refers to the limited sin-bearing nature of Christ’s death; he only satisfied for the sins of the elect.

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John Calvin: In His Own Words
Article four: Faith or Regeneration?

by Ron Hale

He has served as Pastor, Church Planter, Strategist (NAMB), Director of Missions, and Associate Executive Director of Evangelism and Church Planting for a State Convention, and now in the 4th quarter of ministry as Minister of Missions.


Remember the classic conundrum that asks: which came first, the chicken or the egg?

The secular mind can kick this can down a long road arriving only at one’s wit’s end. A Christian worldview sees the answer immediately. On the fifth day of creation, God created every winged and flying fowl according to its kind (Genesis 1:20-23). I’ve seen chickens fly, especially in high winds; and any country kid knows a chicken is a fowl. We also had a small flock of raucous Guinea fowl. Mom never fried one; therefore, I assumed it was more for looking at, sort of like the Peacock down the road at Mr. Jeter’s place.

Next! This brainteaser is solved.

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Judson’s Bridge:
Reflections On Contrastive Contextualization

Dr. Keith E. Eitel

Dean of the Roy Fish School of Evangelism and Missions, Professor of Missions, and Director of the World Missions Center at Southwestern Baptist Theological Seminary, Fort Worth, Texas (2005 to present).

For nearly 10 years, Keith Eitel taught missions on the mission field in the late 70s and early 80s as missionary professor and academic dean at Cameroon Baptist Theological Seminary in Cameroon, West Africa. This missiological practitioner served as dean of undergraduate studies, dean of students, and chairman of the missions and evangelism department at Criswell College (Dallas) before moving to Southeastern Seminary (Wake Forest), where he was professor of Christian Missions and director of the Center for Great Commission Studies.

Seminary students preparing for international missions owe a debt of gratitude to Dr. Eitel as he designed and implemented the first 2+2 Program (M.Div. International Church Planting) in partnership with the International Mission Board.

SBCToday is pleased to present the writings of this prolific author, knowledgeable professor and compassionate missiologist.

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Comparative techniques for cross-cultural bridging, and Gospel communication, are commonly presumed since the middle of the 20th century.  Naturalistic world-view shifts in the West, along with rising universalistic thought, have influenced our assumptions about cultures, religions, and communication of ideas that are different from our own.  Naturalistic world-view patterns presume that all cultures, inclusive of religious assumptions, are the by-product of human imagination and need.  Cultural relativism thrives in a “closed universe” that has no room for the idea of one true God.  Arrogance puts forth a religion’s exclusive claims (especially Christianity’s) in our postmodern world.

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The Righteous Ones
Psalm 112:1-10

By Franklin L. Kirksey, Pastor, First Baptist Church of Spanish Fort, Alabama, and author of Sound Biblical Preaching: Giving the Bible a Voice.

These expositions by Dr. Kirksey are offered to suggest sermon or Bible study ideas for pastors and other church leaders, both from the exposition and from the illustrative material, or simply for personal devotion.

 


Introduction

The righteous ones are like the Righteous One.  We read in Psalm 11:7, “For the LORD is righteous; He loves righteousness; The upright will behold His face.”

Rev. Charles Haddon Spurgeon (1834-1892) comments, “There is no title to this psalm, but it is evidently a companion to the hundred and eleventh, and, like it, it is an alphabetical psalm.  Even in the number of verses, and clauses of each verse, it coincides with its predecessor, as also in many of its words and phrases.  The reader should carefully compare the two psalms line by line.  The subject of the poem before us is — the blessedness of the righteous man, and so it bears the same relation to the preceding which the moon does to the sun; for, while the first declares the glory of God, the second speaks of the reflection of the divine brightness in men born from above.  God is here praised for the manifestation of his glory which is seen in his people, just as in the preceding psalm he was magnified for his own personal acts.  The hundred and eleventh speaks of the great Father, and this describes his children renewed after his image.  The psalm cannot be viewed as the extolling of man, for it commences with ‘Praise ye the Lord;’ and it is intended to give to God all the honour of his grace which is manifested in the sons of God.”[1]

Dr. William Binnie (1823-1886), Professor of Church History and Pastoral Theology, Free Church College, Aberdeen, explains, “The hundred and eleventh and the hundred and twelfth psalms, two very short poems, dating apparently from the latest age of inspired psalmody, present such features of resemblance as to leave no doubt that they came from the same pen.  In structure they are identical; and this superficial resemblance is designed to call attention to something deeper and more important.  The subject of the one is the exact counterpart of the subject of the other.  The first celebrates the character and works of God; the second, the character and felicity of the godly man.”[2]

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