Millions of Years?

A Christian’s belief in millions of years totally contradicts the clear teaching of Scripture. Here are just three examples:

Thorns. Fossil thorns are found in rock layers that secularists believe to be hundreds of millions of years old, so supposedly they existed millions of years before man. However, the Bible makes it clear that thorns came into existence after the curse: “Then to Adam He said, ‘Because . . . you have eaten from the tree of which I commanded you, saying, “You shall not eat of it”: Cursed is the ground for your sake. . . . Both thorns and thistles it shall bring forth for you’” (Genesis 3:17–18).

Disease. The fossil remains of animals, said by evolutionists to be millions of years old, show evidence of diseases (like cancer, brain tumors, and arthritis). Thus such diseases supposedly existed millions of years before sin. Yet Scripture teaches that after God finished creating everything and placed man at the pinnacle of creation, He described the creation as “very good” (Genesis 1:31). Certainly calling cancer and brain tumors “very good” does not fit with Scripture and the character of God.

Diet. The Bible clearly teaches in Genesis 1:29–30 that Adam and Eve and the animals were all vegetarian before sin entered the world. However, we find fossils with lots of evidence showing that animals were eating each other—supposedly millions of years before man and thus before sin.

-Ken Ham, Answers in Genesis

Never Resist the Least Urge to Pray

Article: Tim Challies – A Powerful Practice for Prayer (original source here)

Prayer has always been a struggle for me, and I know I am not the only one. There’s a reason that books on prayer continue to flood our bookshelves. Very few of us pray as often and as earnestly as we would like. Very few of us are confident that we pray well. Fewer still feel like we really get prayer.

I have read the books and sat in the seminars and heard the sermons and even preached a few of my own. Along the way I have learned many truths and picked up many practical tips. Little by little, bit by bit, they have helped me grow in my knowledge and understanding of prayer. And, I trust, they have helped me to actually pray.

There is one practice I find myself working on these days more than any other, and I think it may be the most important of them all. It is a simple one: Never resist the least urge to pray.

I cannot remember where I first heard that. Was it Joel Beeke? Was it Martyn Lloyd-Jones? Was it a Puritan writer? It may well have been all of them. The truth behind it is simple: It’s never the wrong time to pray. Those impulses are invariably good. After all, it’s not like Satan or the old man will be the ones directing me to call out to God rather than resting in selfishness or self-reliance, is it?

Like me, you probably feel that urge to pray throughout your day. You feel it after church when you are speaking to a struggling friend. Something in your mind says, “I should pause right here and right now and pray with her.” And you fight a momentary battle over whether or not you will actually say, “Let me pray for you.”

You feel it when you are lying in bed beside your wife, you are about to go to sleep, and you think, “I should pray with her.” But even something so simple can feel like the hardest thing in the world.

You feel it when you are sharing the gospel. He has been at least a little bit receptive and you think, “I should offer to pray for him.” And right there, a whole cosmic battle rages within your heart and mind.

It happens just as often when you are alone and you are struck with the desire to pray or the impulse that you ought to pray. You see that you have the opportunity to pray. You believe that this is the time to pray. But will you pray?

Never resist the least urge to pray. What if you lived that way? What if we all lived that way? Our lives and our churches would be bathed in prayer. I believe we would be living in much greater faithfulness to God’s command to “pray without ceasing” (1 Thessalonians 5:17).

So why don’t you try it? See what difference it makes in your life, in your family, in your church, when you stop resisting those urges to pray, and when you joyfully respond to every impulse.

It turns out, by the way, that it was probably Martyn Lloyd-Jones I was reading. He gives the instruction in the context of sermon preparation, but it applies equally to all of life:

Always respond to every impulse to pray. I would make an absolute law of this – always obey such an impulse.

Where does it come from? It is the work of the Holy Spirit; it is a part of the meaning of ‘Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure’ (Phil 2:12-13).

This often leads to some of the most remarkable experiences in the life of the minister. So never resist it, never postpone it, never push it aside because you are busy. Give yourself to it, yield to it; and you will find not only that you have not been wasting time with respect to the matter with which you are dealing but that actually it has helped you greatly in that respect…

Such a call to prayer must never be regarded as a distraction; always respond to it immediately, and thank God if it happens to you frequently.

God’s Sovereignty and Our Responsibility

Dr. Derek Thomas (original source here)

God is sovereign in creation, providence, redemption, and judgment. That is a central assertion of Christian belief and especially in Reformed theology. God is King and Lord of all. To put this another way: nothing happens without God’s willing it to happen, willing it to happen before it happens, and willing it to happen in the way that it happens. Put this way, it seems to say something that is expressly Reformed in doctrine. But at its heart, it is saying nothing different from the assertion of the Nicene Creed: “I believe in God, the Father Almighty.” To say that God is sovereign is to express His almightiness in every area.

God is sovereign in creation. “In the beginning, God created the heavens and the earth” (Gen. 1:1). Apart from God, there was nothing. And then there was something: matter, space, time, energy. And these came into being ex nihilo—out of nothing. The will to create was entirely God’s. The execution was entirely His. There was no metaphysical “necessity” to create; it was a free action of God.

God is sovereign in providence. Traditional theism insists that God is omnipotent, omniscient, and omnipresent—all powerful, all knowing, and everywhere present. Each assertion is a variant of divine sovereignty. His power, knowledge, and presence ensure that His goals are met, that His designs are fulfilled, and that His superintendence of all events is (to God, at least) essentially “risk free.”

God’s power is not absolute in the sense that God can do anything (potestas absoluta); rather, God’s power ensures that He can do all that is logically possible for Him to will to do. “He cannot deny himself,” for example (2 Tim. 2:13).

Some people object to the idea that God knows all events in advance of their happening. Such a view, some insist, deprives mankind of its essential freedom. Open theists or free-will theists, for example, insist that the future (at least in its specific details) is in some fashion “open.” Even God does not know all that is to come. He may make predictions like some cosmic poker player, but He cannot know absolutely. This explains, open theists suggest, why God appears to change His mind: God is adjusting His plan based on the new information of unforeseeable events (see Gen. 6:6–7; 1 Sam. 15:11). Reformed theology, on the other hand, insists that no event happens that is a surprise to God. To us it is luck or chance, but to God it is part of His decree. “The lot is cast into the lap, but its every decision is from the Lord” (Prov. 16:33). Language of God changing His mind in Scripture is an accommodation to us and our way of speaking, not a description of a true change in God’s mind.

God is sovereign in redemption, a fact that explains why we thank God for our salvation and pray to Him for the salvation of our spiritually lost friends. If the power to save lies in man’s free will, if it truly lies in their unaided ability to save themselves, why would we implore God to “quicken,” “save,” or “regenerate” them? The fact that we consistently thank God for the salvation of individuals means (whether we admit it or not) that belief in absolute free will is inconsistent. Continue reading