Andrae Crouch after suffering a heart attack last weekend died yesterday at the age of 72. There is no doubt that he changed Gospel music.
Through it all
1
Monthly Archives: January 2015
Calvin’s Geneva
John Calvin’s Geneva
BY W. J. GRIER
Geneva at the beginning of the sixteenth century was a city of some thirteen thousand people. Its situation near the best Alpine passes made it an important trading center. Prof. H. D. Foster of Yale has given a picture of the city and its people:
The Genevans, in fact, were not a simple, but a complex, cosmopolitan people. There was, at this crossing of the routes of trade, a mingling of French, German and Italian stock and characteristics; a large body of clergy of very dubious morality and force; and a still larger body of burghers, rather sounder and far more energetic and extremely independent, but keenly devoted to pleasure. It had the faults and follies of a medieval city and of a wealthy center in all times and lands; and also the progressive power of an ambitious, self-governing, and cosmopolitan community.
At their worst, the early Genevans were noisy and riotous and revolutionary; fond of processions and “mummeries” (not always respectable or safe), of gambling, immorality and loose songs and dances; possibly not over-scrupulous at a commercial or political bargain; and very self-assertive and obstinate. At their best, they were grave, shrewd, business-like statesmen, working slowly but surely, with keen knowledge of politics and human nature; with able leaders ready to devote time and money to public progress; and with a pretty intelligent, though less judicious, following.
In diplomacy they were as deft, as keen at a bargain and as quick to take advantage of the weakness of competitors, as they were shrewd and adroit in business. They were thrifty, but knew how to spend well; quick-witted, and gifted in the art of party nicknames. Finally, they were passionately devoted to liberty, energetic, and capable of prolonged self-sacrifice to attain and retain what they were convinced were their rights. On the borders of Switzerland, France, Germany and Italy, they belonged in temper to none of these lands; out of their Savoyard traits, their wars, reforms and new-comers, in time they created a distinct type, the Genevese.1
Williston Walker says that “no city in Christendom had had a more eventful or stormier history than Geneva during the generation and especially during the decade preceding Calvin’s coming.” Indeed through the fifteenth century and into the third decade of the sixteenth, there were three parties contending for the control: (1) the bishop of Geneva, (2) the House of Savoy, and (3) the citizens of Geneva. The bishop was in theory the sovereign of the city under the overlordship of the Emperor. The Duke of Savoy had certain rights in the city and tried to gain control of both bishop and townsmen.
As early as 1387 the townsmen secured from the bishop the sanction of certain rights, known as “The Franchises.” The chief of these was to gather in general assembly (or council) to choose magistrates. Four syndics or magistrates were to be chosen annually and a treasurer to be elected for three years, and the judgment of cases involving the laity was taken from the bishop’s court and given to the magistrates. There speedily grew up the Little Council, composed of the four syndics with the syndics of the preceding year plus counsellors elected by the syndics in office. At first this Council varied in number, but it came to be fixed at twenty-five. It was charged with the administration of the rights of the citizens. Continue reading
The God of the Old Testament
have wrestled to reconcile God’s holy justice with the seeming brutality of God’s judgments, especially in the Old Testament.
Before facing the difficulties head on and “staring the Old Testament God in the face,” Sproul rapidly dispatches some of the common yet unacceptable solutions to this problem. Then, instead of choosing some of the easier passages to explain and defend, Sproul takes head-on the most difficult and offensive passages in the Bible:
* The judgment of Nadab and Abihu for offering an unauthorized sacrifice (Lev. 10:1-3).
* The judgment on Uzzah for touching the ark (1 Chron. 13:7-11).
* Capital punishment for multiple crimes.
* The command given to Israel to slaughter thousands of Canaanites.
* The killing of Christ on the cross.
This chapter on God’s holy justice is the most outstanding chapter in an outstanding book, and, I believe, one of the greatest chapters Sproul has ever written. Although he deals with each of the above passages in turn, here’s my attempt to gather together and summarize the common threads in each section:
God’s judgments were pre-announced
In the cases of Nadab, Abihu, and Uzzah, God cannot be accused of unexpected, whimsical, or arbitrary judgment. Rather, God gave clear instructions and unmistakeable prohibitions and, in the case of Uzzah at least, clear and unmistakeable sanctions for disobedience (Ex. 30:9-10; Num. 4:15-20). These were not innocent men and these were not sins of ignorance.
God’s judgments are holy
As God’s justice is according to His holy character, His justice is never divorced from His righteousness. He never condemns the innocent, clears the guilty, or punishes with undue severity.
God’s judgments are delayed
Although the New Testament seems to reduce the number of capital offenses, even the Old Testament represents a massive reduction in capital crimes from original list – instant death for each and every sin.
The OT, therefore, is a record of the grace of God, because every sin is a capital offense and deserving of death. The issue is not why does God punish sin but why does He permit ongoing human rebellion and ongoing human existence. The OT is a record of a God who is patient in the extreme with a rebellious people, delaying the full measure of justice so that grace would have time to work.
God’s judgments are against sin
We don’t understand God’s judgments because we don’t understand sin. Sin is cosmic treason – treason against a perfectly pure sovereign. It misrepresents God whose image we are called to bear, and it violates others – injuring, despoiling, and robbing them. In commanding the Israelites to slaughter the Canaanites, God was not giving injustice to Canaan and justice to Israel; He gave justice to Canaan and mercy to Israel. The Canaanites were not innocent, but a treasonous people who daily insulted God’s holiness (Deut. 9:4-6).
God’s judgments were approved by Jesus
Christ called the Old Testament God, “Father.” It was the Old Testament God who sent His son to save the world, and the Old Testament God’s will that Jesus came to do. It was zeal for the Old Testament God who slew Nadab and Abihu that consumed Christ (John 2:17).
God’s greatest judgment was experienced by Jesus
The most powerful act of divine vengeance in the Bible, and the most violent expression of God’s wrath and justice, is seen at the cross. If we have cause for moral outrage, let it be focused on the cross. Yet, the cross was the most beautiful and the most horrible example of God’s wrath. It was the most just and the most gracious act in history.
God’s judgments destroy entitlement
Since we tend to take grace for granted, God reminded Israel through His judgments that grace must never be assumed. God’s judgments challenge our secret sense of entitlement, and changes the question from “Why doesn’t God save everybody?” to “Why did God save me?” But if we insist on insisting on what we deserve, we will get justice, not mercy.