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Calvin's sensitivity to the different circumstances in which people live lead him to flip-flop, or at least to be somewhat ambivalent in his attitude to the magistrate. Citing the case of Nebuchadnezzar (Jer. 27), Scripture requires obedience to bad kings, and even to pray for the well being of the country of exile (Jer.29). No doubt Calvin has his own city of exile, Geneva, in mind.  But should not rulers, who also have responsibilities, be kept on track? Yes, but not by ourselves, but by Almighty God.  This leads to discussion of the vexed question of civil disobedience.

No doubt having the Anabaptists in mind,  and having already defended the right to litigate, Calvin proceeds to defend the entire judicial process. He discourages using the law for the taking of revenge, but upholds the use of due process, 'through which God may work for our good'. (It is interesting that in his teaching Calvin primarily seems to have mind not Geneva, which by this time in his career he believed was governed along right lines, but countries where the law may remain hostile to evangelical Christianity).

Any child of the 80’s will remember the catchy theme song from the short educational cartoons, Schoolhouse Rock, which opened with that memorable phrase, “It’s great to learn, because knowledge is power!” And as far as much of life is concerned, this is true. Knowledge and wisdom can often be the keys to success in many of our life endeavors.

The Greek noun word Γυναῖκας (Gynaikas) has been translated with both the English word “women” (NASB 1995) and with the word “wives” (NKJV and ESV) in various places in Scripture.

In 1 Timothy 3:11, we read:

Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things (1 Tim. 3:11, NASB 1995).

Likewise their wives must be reverent, not slanderers, temperate, faithful in all things (1 Tim. 3:11, NKJV).

Dear Timothy,

Perhaps nowhere are the Puritans so helpful as in offering guidelines for the process of spiritual, biblical meditation. Here's an outline of their method.

First, ask the Holy Spirit for assistance. Pray for the power to harness your mind and to focus the eyes of faith on this task. As Edmund Calamy wrote,

Almost any article today could have the word “Coronavirus” in the title. This small organism has changed most of our lives and continues to affect us in many ways. While some of our questions simply require a lot of wisdom, our most fundamental perplexities still find their answers in Scriptures, and there is a sense in which Christ’s ascension to heaven is particularly pertinent.

The Meaning of Christ’s Ascension

The latest Barna Research Institute survey was recently released, and the Magnificent Three break down the results. Although the Barna definition of a “Bible-believing Christian” is a bit broader than ours, the poll results are still quite compelling. It appears the number of believers in fundamental Christian truths has significantly decreased in the past few decades, so the team considers the implications of that change and what factors may have contributed to it. 
 

As many states' governments are talking about a “phased” reopening from the COVID-19 lockdown, our quarantined trio –bound in three different states—is asking some important questions concerning going back to church. When might Christians be able to congregate in person? How will we “do church” as social distancing concerns remain? And, what might we discover when we finally gather? 

Many congratulations to both Jon  Master and Greenville Presbyterian Theological Seminary on his appointment as their new president, starting July 1 next year.

Just over a decade ago, the big surprise in American evangelicalism was the sudden popularity of Calvinistic theology captured by Collin Hansen’s memorable phrase, ‘young, restless, and Reformed.’   More recently, another unexpected trend has emerged – an interest in classical theism, Nicene Trinitarianism, and Chalcedonian Christology.   Both movements connect to significant correctives within the field of historical theology, epitomized in the early modern period by the work of Richard Muller, in Patristics by Lewis Ayres and Khaled Anatolios, a

"Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world" (Jam. 1:27).

"Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:16)


"... that which is pleasing in his sight" (Heb. 13:21)

It’s time to bring back the phrase memento mori ("remember you must die"). Socrates taught that the proper practice of philosophy is nothing other than preparing to be dead. Stoics emphasized the value of living with death on the brain — meaning it was best to avoid emotional entanglements when death was going to have the last word anyway. Every significant world religion expends the majority of its energy orienting its followers on how to live in the light of death and the afterlife.

In the thirty minutes after Sunday school and before morning worship, our congregation talks, drinks coffee, and nibbles muffins at long white tables in the fellowship hall. Before the pandemic forced us into social distancing, this was a predictable part of our weekly gathering. I hope it will be again.

At first glance, our “fellowship time” appears to be simply an intermission—a chance for people to relax and exchange pleasantries between the main events. But a closer look shows that this half-hour is not a pause in the action at all.

Herman Bavinck, The Wonderful Works of God: Instruction in the Christian Religion according to the Reformed Confession (Westminster Seminary Press 2019). 549pp. Hardcover. $30.00.

Robert Strivens, Philip Doddridge and the Shaping of Evangelical Dissent, Ashgate Studies in Evangelicalism (Burlington, VT: Ashgate, 2015). 201pp. Hardcover.

When you set up your shepherding plan you could not have imagined that your entire congregation would be hunkered-down attempting to stay clear of Covid-19.

These are times in which the flock needs to hear from their shepherds for comfort and assurance. I have urged our elders to put a priority on reaching out to their sheep, especially to those who are especially vulnerable.

I recently received this encouraging email from my friend Ken Jones, Shepherding Pastor at Oak Mountain Presbyterian Church in Birmingham, Alabama:

They came from California, Arizona, Tennessee, Alabama, South Carolina, Virginia, Florida, New York City, St. Louis, Pennsylvania, and, of course, Georgia. Why did they come? They came because they are all leaders of large churches and wanted to consider best practices for shepherding large numbers of people. The consultation had been in the planning for 4 years. After visiting First Presbyterian in Augusta, Georgia, First Pres. Executive Pastor John Barrett and I began to imagine a consultation of large church leaders to talk about shepherding their flocks.

iii. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: (2 Pet. 3:11, 14, 2 Cor. 5:10-11, 2 Thess. 1:5-7, Luke 21:27-28, Rom. 8:23-25) so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly. Amen. (Matt. 24:36, 42-44, Mark 13:35-37, Luke 12:35-36, Rev. 22:20).
ii. The end of God's appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

        The believer, by rights, is best able to bear bad news. After all, we believe that we are morally corrupt, unable to reform ourselves, and so incorrigible that the only solution was that the Son of God live and die in our place. If we can accept that, we should be able to face hard truths about our health and the economy. And there are hard truths.

Basic information – four ideas

“As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

     A recent article about the corona virus, written by a London physician ends with an alarming cry: “We’re heading into the abyss.” Meanwhile, others insist that we are over-reacting, that this disease will not be so much worse than a bad flu season. Where can ordinary folk turn for wisdom? To church history, since the plagues that struck Europe from 1330 to 1670 show us how leaders responded to their crises.

I get to talk with pastors all the time.  It’s one of the joys and privileges of the work God has given me to do.  I’ve also served as a pastor for ten years – less than many of my brothers, but long enough to experience some of the ups and downs of ministry.
 
One of the biggest challenges that pastors and anyone engaged in Christian work faces is remembering the spiritual nature of the work.  If the measurables – budgets, attendance figures, projects – seem to be headed in the right direction, those tend to be our focus, to the exclusion of spiritual matters.

We live in a time of loneliness.  It is not because we are isolated.  Most people live within a short drive of a city, and those who don’t can easily connect with others over the phone or the internet.  And yet there is a sense that our technological connection has made use less connected in other ways.  This is anecdotal, I know, but most of the people who approach me for counsel – whether in church or at the university where I teach – express some kind of longing for connection – someone to talk to, someone who understands, someone who cares.  All those who cry out for this have cell phon

Arguably one of the greatest errors we can fall into when it comes to understanding grace is that ‘It’s all about me and all about now’. This attitude has reached epidemic proportions in Western churches and may well explain our relative lack of resilience and usefulness compared to other parts of the world. Such a view of grace is, however, not only far-removed from what has been true in the church through most of its history, but from the Bible itself.

The more we have explored the theme of grace as it unfolds in different ways throughout Scripture, the more we have discovered its variegated beauty and its far-reaching implications for our lives as Christians. It is more pervasive than we often imagine and, as we have noted in an earlier post, this is because grace is not a commodity, but is embodied in the incarnate Christ and is ours through our union and communion with him. There is therefore nothing static about grace, it is as living and vibrant and dynamic as is Christ himself.

"When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, 'Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades”
(Rev. 1:17, 18)

“An error in justification is dangerous, like a crack in the foundation,” said Thomas Watson.

The problem with a crack is two-fold. First, trouble easily passes through, such as swelling ground water, bringing deleterious effects upon the foundation and everything meant to be guarded by it. Second, a little crack does not heal itself. It is soon not so little.

For these reasons we now set our sights on the error concerning justification which emerged among the Remonstrants.

It shouldn’t surprise Protestant readers that our Roman Catholic friends (or maybe they’re not your friends) really do believe that God justifies sinners. When they read Romans 3:19-26 they also say “Amen!” But of course, it’s what is meant by the term justify that needs careful clarification. In fact, it’s that very definition which makes the difference between calling our Roman Catholic neighbors merely a friend or a brother.[1]

Walking with God

Jonathan and James have the pleasure of speaking with Rhett Dodson today. He’s the pastor of Grace Presbyterian Church in Hudson, OH. Pastor Dodson was scheduled to speak at the Banner of Truth East Coast Ministers’ Conference this month, had the event not been cancelled due to the Covid-19 pandemic.

Fear Podcast

 Jonathan and James lead a timely conversation about fear. As we all grapple with a viral pandemic—and the social isolation, anxiety, and economic uncertainty it can bring--fear can creep in, bringing with it hopelessness and even despair. 

This is the second article in a series entitled, "Truth and Idolatry." Read part 1, "I Am Not an Idol Worshiper."

Idolatry by Degree?

Idolatry lacks nuance. It knows no degrees, and before a jealous God, delivers no passable excuses, no matter how sophisticated they may sound. No one is sort-of guilty of idolatry; no one is guilty of sort-of idolatry.

Idolatry Reconsidered

As believers in the one true God, we know that idolatry is wrong. We know God hates it. We know first two of the Ten Commandments explicitly demand exclusive worship of the one true God. We even know that idolatry is not merely worshiping a false god, but even worshiping the true God by our own methods. Some of us have prudently made the connection between the first two commandments and the tenth—we know that coveting is a form of idolatry.