7.19.10 — Issues, Versions
I’d like to take up an argument my friend Kent makes in support of his view of Bible preservation. I do so with some trepidation as I am not wanting to get into a wide-ranging debate on the whole topic, it is just this particular argument that I want to address with a few comments.
It comes up by way of a guest post on Kent’s blog by David Sutton, but the subject is one Kent himself has written about as well. The most recent blog is called, “Perfect Tense Preservation”.
First, I’ll try to state the argument succinctly. Kent (or others) can correct me if I am wrong in my understanding of the argument:
it is written
The argument uses the words of the Lord Jesus in responding to Satan as an argument for the perfect preservation of the Scriptures.
The argument is based on the Lord’s use of the perfect tense in the phrase, ‘it is written’. The perfect tense, we are told, refers to past action with ongoing results in the present (to the person speaking).
Since the Lord referred to God’s Word by using the Greek word gegraptai, ‘it is written’ or ‘it hath been written’ (YLT), the argument goes that this proves the words initially written by Moses and quoted by Jesus were continually in existence from the time of Moses to the time of Christ in a perfectly preserved written form. Further, the word assumes, according to the argument, that the words will be preserved into the future since the ongoing effect of the perfect tense is such that when the future becomes the present, the effect is maintained.
In TSKT, I made the point that what Jesus quoted from Deuteronomy was written down by Moses and continued written down some 1400 years later when Jesus referred to those passages. Thus, if Jesus claimed those words were still written down in His day, then we should understand that we still have them written down in our day.
Well, I have some questions about this.
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7.12.10 — Space
I love astronomy. I just noticed on the Jet Propulsion Laboratory that Microsoft has a beta software called “Worldwide Telescope” designed in conjunction with NASA. It provides cool images of the heavens, from any perspective. You can be a stargazer right there on your own computer screen.
Yes, I know Google has something like this too. And I know this is Microsoft, the company most people have serious attitude problems about. Personally, I don’t care. Mostly I like Microsoft. (I hate the Ribbon in the new Office, but…) And space is cool, so try this one out.
7.9.10 — Worldliness
Previous articles: On Godliness; On Worldliness Part 1, Part 2, Part 3
In this series, we are coming to an understanding of godliness as a lifestyle demonstrating fear or reverence for God by actions of respect towards men. These ideas are behind our definition:
Godliness is a manner of life dominated by reverence for God displayed in respect for others that is visible to outside observers and is not confused with worldliness.
In our last article, we were working on an understanding of worldly desires (as mentioned in Titus 2.12). Here is how we concluded last time:
Worldly desires are lusts, passions, affections set on worldly things. Let’s recall our definition of ‘worldly’:
Worldly – Something is worldly when it belongs to the affairs of life on this earth, especially as opposed to the life of the spirit or of heaven.
If our hearts are set on the things of this world, to the crowding out of spiritual thinking that is always mindful of heaven and God’s viewpoint of things, we are worldly in our desires. Such a heart-set makes a Christian lifestyle impossible. Our actions flow out of our hearts.
We are going to turn to 2 Jn 2.15-17 and to an examination of the ‘things in the world’ that the passage talks about. As we do, let’s start with a working definition of the ‘worldly lusts’ or ‘worldly desires’ we were talking about last time.
Worldly lusts are desires for worldly things without regard for God or God’s perspective.
If this definition is going to have any value for us, we will need to understand what those worldly things are. This is where 1 John comes in.
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7.8.10 — Evangelicalism, Fundamentalism
One of my correspondents challenged me on this subject after the latest rough and tumble debate at SI. My correspondent said to me
You are not charitable with the CE’s IMHO. You do hold them to a higher standard than our fellow Fundamentalists.
My correspondent cites some situations where fundamentalists shared platforms with dubious characters and one where a fundamentalist made a judgement in a church discipline situation that appears to have been at least unwise, if current available information is accurate. I have advocated a ‘wait and see’ position in the latter case. In the platform fellowship cases, I have not had a lot to say, although I have said some things.
My correspondent concludes:
Taking a wait and see is fine, but not when you are so hard on the CE’s. You are not consistent in this area in my opinion.
Until we take out the beams in our eyes, we will not honor and glorify God!
I promised my correspondent a response here at oxgoad, so this is it.
The fact is that I am hard on Conservative Evangelicals. They aren’t conservative enough for me and they still have most of the errors of New Evangelicalism as part of their philosophy and modus operandi. They are very little different from the original New Evangelicals (although some differences can be discerned).
And the fact is that I tend to take a wait and see approach to the errors (real or alleged) of fundamentalists because on the important questions, fundamentalists get the answers right. I might add that I take a wait and see attitude toward fundamentalists of various sorts, including those I criticize most. Some of my other correspondents are ready to virtually tar and feather some of the more leftish fundamentalists. I am not ready to do that yet. These correspondents might think I am too soft.
Why the difference and what does it reveal?
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7.4.10 — Sermon Summaries
Today we take a broad survey of the entire 6th chapter of Romans. In this chapter, Paul gives us insight into the inner workings of sanctifying faith, the spiritual activity the soul engages in when winning victory over sin.
Having defined the terms ‘godliness’, ‘worldly’, and ‘worldliness’, we now go on a survey that looks at what the Bible says about the Christian’s relationship to the world.
Today we begin a series for communion on Paul’s teaching in 1 Cor 11 about communion. He addresses the subject because of divisions within the Corinthian church in the practice of communion. His correction of this error brings to light a revelation concerning the necessity of divisions in the church and the incredible importance God puts on unity in the local assembly.
6.27.10 — Sermon Summaries
6/20/10
The Law not only magnifies the effect of sin, it brings about a magnification of the immense treasure of grace that is available to sinners in and through Jesus Christ.
Having defined the terms ‘godliness’, ‘worldly’, and ‘worldliness’, we now go on a survey that looks at what the Bible says about the Christian’s relationship to the world.
We continue looking at the qualifications for a bishop or pastor. He must be hospitable, apt to teach, not a fighter, gentle and not a lover of money.
6/27/10
Paul is now transitioning from the doctrine of justification to a salvation-by-faith oriented understanding of the doctrine of sanctification. He begins by posing a question which exemplifies a misunderstanding (deliberate or by ignorance) of the doctine of justification: should we sin that grace might abound?
Having defined the terms ‘godliness’, ‘worldly’, and ‘worldliness’, we now go on a survey that looks at what the Bible says about the Christian’s relationship to the world.
We focus on just one qualification for a bishop in this message, the qualification that his household must be in order. The Bible ties the pastor’s management of the church with his management of his household. As such, God puts the children of the pastor in the "fishbowl" and makes their response to their father’s leadership a test of his church management ability.
6.22.10 — Evangelicalism, Fundamentalism, Issues, Separation
There is some discussion of the differences between conservative evangelicals and fundamentalists and whether we should maintain those differences and, if so, how rigidly we should maintain them.
At least, their purports to be a discussion, but after four weeks nothing of substance has really been discussed.
In some discussions of the topic over the last few years at various online locations, some have alleged that my opposition to closer ties with conservative evangelicals is theological. In other words, since many prominent conservative evangelicals are Together for Calvinism, my opposition is rooted in my non-Calvinistic theology.
Well…
I ran across something this week that puts the lie to that theory. I thought it would enlighten some for me to share it with you.
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6.22.10 — Devotions, Pneumatology, Prayer, Worship
On Sundays we have condensed our service times so that we are finished with all three services by about 2:15 pm. Occasionally we take the opportunity to drive up-island to Courtenay BC where my brother pastors Grace Baptist Church of the Comox Valley and take in his service at 6:30 pm. It makes it a long day, but that way my wife and kids (and me) get to hear some good preaching for a change!
This last Sunday night was one of those occasions. (I was also heading up to pick up my beloved pickup truck which had been repaired by a man up there. A perfect Father’s Day, getting one’s truck back!) My brother preached a fine sermon from Daniel 9 (but ran out of time to finish everything – rats!)
The service included a number of favorites requested by the people. One of them especially ministered to my heart, a hymn we don’t have in our hymnal, but one well worth our consideration. To me, it encapsulates everything a believer should ask of the Holy Spirit, and one people so often miss in this age.
Note especially the second stanza: we aren’t asking for an experience, a vision, a sign, but rather that we might see and know our God better. And also note the line about unanswered prayer. Even in that there is a spiritual blessing we need from the Holy Spirit.
Spirit of God, descend upon my heart;
Wean it from earth; through all its pulses move;
Stoop to my weakness, mighty as Thou art;
And make me love Thee as I ought to love.
I ask no dream, no prophet ecstasies,
No sudden rending of the veil of clay,
No angel visitant, no opening skies;
But take the dimness of my soul away.
Teach me to feel that Thou art always nigh;
Teach me the struggles of the soul to bear.
To check the rising doubt, the rebel sigh,
Teach me the patience of unanswered prayer.
Hast Thou not bid me love Thee, God and King?
All, all Thine own, soul, heart and strength and mind.
I see Thy cross; there teach my heart to cling:
O let me seek Thee, and O let me find!
Teach me to love Thee as Thine angels love,
One holy passion filling all my frame;
The kindling of the heaven descended Dove,
My heart an altar, and Thy love the flame.
As you think on this hymn, I hope it might minister to your heart as well. You can hear the tune here at the cyberhymnal.
6.17.10 — Issues, Worldliness
If you would like to catch up, here are the previous posts in this series:
the meaning of godliness
toward an understanding of worldliness – part 1, part 2
To continue…
In reading my material over again, I find that my understanding has grown and I will need to correct something I said in part 2. I’ll do that in context below and let you know when I do it.
Our study of this topic brought us to Titus 2.11-12 one of the most useful passages in the NT for the purpose:
NAU Titus 2:11 For the grace of God has appeared, bringing salvation to all men, 12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age,
The grace of God instructs us:
- To deny ungodliness and worldly desires
- To live sensibly, righteously and godly in the present age
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6.15.10 — Book Review, Books, Preaching, Revival, Spiritual Life
Some good thoughts on preaching by Dave over here. It reminds me of a book I am reading.
It is called The Scotch-Irish: A Social History, by James G. Leyburn. I picked up during a recent vacation in Tennessee at one of the state’s excellent historical sites. (To my chagrin, I see I could have gotten it on Amazon for $6 less.)
I am a sucker for historical sites and for historical books that you find there. My kids make fun of me… (this time, one of my sons said, “Oh boy, get ready for more Civil War illustrations!”)
This particular book traces the American immigrants who became known in America as the Scotch-Irish from their time in Scotland to their first emigration to Ireland (Ulster) and from there to America. I am just finishing the description of life in Scotland prior to the great exodus.
The story is fascinating (OK, so I’m a nerd). Leyburn was a prominent sociology professor at Washington & Lee University. Their library is named after him. I don’t know if he professed to be a Christian or not, but the book seems to be written from a secular perspective. That’s what makes it’s comments on preaching and the Scottish Reformation so interesting.
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