Ten Things You Should Know about the Biblical Covenants

Posted on July 22, 2017 by John Samson

by: Thomas R. Schreiner (original source here)

Thomas R. Schreiner (MDiv and ThM, Western Conservative Baptist Seminary; PhD, Fuller Theological Seminary) is the James Buchanan Harrison Professor of New Testament Interpretation and associate dean of the school of theology at the Southern Baptist Theological Seminary.

1. Covenants are the backbone of the biblical story.

Peter Gentry and Stephen Wellum have argued that the covenants advance the storyline of the Bible in their book Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants, and they are on target. If one understands how the covenants function in the Bible, one will have a good grasp of how the Bible fits together. If we see the big picture in Scripture, we will do a better job of interpreting the details, and the covenant plays a fundamental role in seeing the big picture.

2. Covenant can be defined as follows: a covenant is a chosen relationship in which two parties make binding promises to each other.

A covenant should be distinguished from a contract because it is a personal relationship which people voluntarily enter. The definition of covenant here is rather broad, but that is because there are many different kinds of covenants in Scripture. Marriage is a good illustration of a covenant, for a man and woman choose to enter into a relationship with one another and make promises to one another. Not all covenants were alike in the ancient world. In some covenants a person with more authority made a covenant with those having less authority and power. Such was the case when a king made a relationship with his subjects.

3. Some definitions of covenant are too narrow and don’t fit every covenant in Scripture.

Some scholars have said that covenants always presuppose an already existing relationship. The Gibeonite story shows that this is not the case, for Israel didn’t have any relations with the Gibeonites before entering into a covenant with them (Josh. 9:3–27). Also, some say that all covenants are enacted with blood, but this isn’t true of the marriage covenant or the covenant between Jonathan and David (1 Sam. 18:1–4). Nor is there evidence of a sacrifice at the inauguration of the Lord’s covenant with David (2 Samuel 7). We need to distinguish, when talking about covenants, about what is often true and what is always the case.

4. Virtually all the covenants have both conditional and unconditional elements.

Since covenant partners obligate themselves to one another with promises and call curses upon themselves if they disobey, we are not surprised to learn that virtually all covenants have both conditional and unconditional elements. There are clearly conditions in the covenant with Israel made at Sinai. Some scholars say that the covenant with Abraham and David are unconditional, but when we look at the text carefully, conditions are clearly present (e.g., Gen. 17; 2 Sam. 7:14). What needs to be investigated is how the conditional and unconditional elements relate to one another. The principle enunciated here, however, also has exceptions. The covenant with Noah, for instance, seems to be unconditional.

5. There are good reasons to believe there is a covenant at creation.

Some scholars doubt whether there was a covenant with Adam, but we have good reasons for seeing a covenant at creation. Even though the word covenant is lacking, the elements of a covenant relationship are present. The word covenant doesn’t need to be present for a covenant to exist since the term covenant isn’t found in the inauguration of the Davidic covenant. The claim that all covenants are redemptive isn’t borne out by the use of the term in the Scriptures. The elements of a covenant were present at creation, for blessing was promised for obedience and cursing for disobedience. Continue reading →

Everybody Worships

Posted on July 21, 2017 by John Samson

“Think of it this way: Worship is simply about value. The simplest definition I can give is this: Worship is our response to what we value most. That’s why worship is that thing we all do. It’s what we’re all about on any given day. Worship is about saying, ‘This person, this thing, this experience (this whatever) is what matters most to me . . . it’s the thing of highest value in my life.’ That ‘thing’ might be a relationship. A dream. A position. Status. Something you own. A name. A job. Some kind of pleasure. Whatever name you put on it, this ‘thing’ is what you’ve concluded in your heart is worth most to you. And whatever is worth most to you is—you guessed it—what you worship. Worship, in essence, is declaring what we value most. As a result, worship fuels our actions, becoming the driving force of all we do. And we’re not just talking about the religious crowd. The Christian. The churchgoer among us. We’re talking about everybody on planet earth. A multitude of souls proclaiming with every breath what is worthy of their affection, their attention, their allegiance. Proclaiming with every step what it is they worship.

Some of us attend the church on the corner, professing to worship the living God above all. Others, who rarely darken the church doors, would say worship isn’t a part of their lives because they aren’t ‘religious.’ But everybody has an altar. And every altar has a throne. So how do you know where and what you worship? It’s easy: You simply follow the trail of your time, your affection, your energy, your money, and your allegiance. At the end of that trail you’ll find a throne, and whatever, or whoever, is on that throne is what’s of highest value to you. On that throne is what you worship. Sure, not too many of us walk around saying; ‘I worship my stuff. I worship my job. I worship this pleasure. I worship her. I worship my body. I worship me!’ But the trail never lies. We may say we value this thing or that thing more than any other, but the volume of our actions speaks louder than our words.”

– Lou Giglio – The Air I Breathe: Worship as a Way of Life

Improving Public Prayer

Posted on July 21, 2017 by John Samson

* This article has been excerpted from chapter 7, “Reading and Praying the Bible in Corporate Worship,” in Give Praise to God: A vision for Reforming Worship, ed. Philip Graham Ryken, Derek W. H. Thomas, and J. Ligon Duncan III (P&R, 2003).

Recommendations for Improving Public Prayer*

Let us make several recommendations for the improvement of public prayer.

PRAY IN THE LANGUAGE OF SCRIPTURE

First, pray in the language of Scripture. Obviously this is our primary point. Listen to the voices from the past as they universally urge this practice. Matthew Henry says, “I would advise that the sacred dialect be most used, and made familiar to us and others in our dealing about sacred things; that language Christian people are most accustomed to, most affected with, and will most readily agree to.”[1] Patrick Fairbairn urges that the whole prayer “should be cast much in the mould of Scripture, and should be marked by a free use of its language.”[2] R.L. Dabney says, “Above all should the minister enrich his prayers with the language of Scripture,” explaining,

Besides its inimitable beauty and simplicity, it is hallowed and sweet to every pious heart by a thousand associations. It satisfies the taste of all; its use effectually protects us against improprieties; it was doubtless given by the Holy Spirit to be a model for our devotions. Let it then abound in our prayers.[3]

Samuel Miller says,

One of the most essential excellencies in public prayer, and that which I feel constrained first of all, and above all to recommend, is, that it abound in the language of the word of God.[4]

Thomas Murphy says,

The prayer of the sanctuary should be thoroughly saturated with scriptural thought and expression. The language of the Bible is that which the Spirit prompted, and which must therefore be most in accordance with the mind of God. For the same reason it must be Bible language which is best calculated to express those devotional feelings which are the work of the Spirit in the heart.[5]

John Broadus counsels,

The minister should be consistently storing in his memory the more directly devotional expressions found everywhere in the Bible, and especially in the Psalms and Prophets, the Gospels, Epistles, and Revelation…most of us greatly need in our prayers a larger and more varied infusion of Scripture language.[6]

But perhaps some are still unpersuaded, or are concerned that what worked in the past may not work today. Consider the following.

1. This is the pattern found in Scripture itself.

This is not merely the opinion of the Reformers or of eighteenth-and nineteenth-century evangelical theologians. It is also the pattern that we see in Scripture. The biblical saints learned God-pleasing devotional language from the Bible. They often used the language and themes of Scripture to interpret and express their experience. Consider for instance Moses seminal revelatory experience in Exodus 34:6,7.

Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.”

The echo of this revelation is heard on at least thirteen additional occasions in the Old Testament as later prophets learned from Moses how to praise God (Num 14:18; 2 Ch 30:9; Neh 9:17,31; Pss 103:8;111:4; 112:4; 116:5; 145:9; Joel 2:13; Jonah 4:2; etc). As we have seen Mary at the annunciation drew upon the Song of Hannah (Lk 1:46-55, c.f., 1 Sam 2:1-10; Solomon at the dedication of the temple incorporated Psalm 132:8,9 (2 Ch. 6:40-42); Jesus on the cross used the words of Psalms 22:1 and 31:5 (Mt 27:46, Lk 23:46); and the early church in the face of persecution cited Psalms 146 and 2 (Acts 4:24-30). In each case the language of Scripture provided the language for prayer.

Where then are we to learn the language of Christian devotion if not from Scripture? That this is less than self-evident to a tradition whose defining principle has been that worship must be regulated by God’s word is surprising indeed. Since our minds are “factories for idols,” borrowing Calvin’s phrase, we must be taught the language of prayer. Isn’t that the point of the disciples’ request of Jesus, “Lord, teach us to pray” (Luke 11:1)? Isn’t that indeed the point of the Book of Psalms? Were the Psalms not provided to teach the people of God the language of devotion with which God is pleased? If Jesus in the supreme crisis of his life drew upon the Psalter in order to understand and express His devotion and experience, then we can do no less.

2. There is a special efficacy in Scripture-based prayer.

It then follows that there is a special efficacy in Scripture-based prayer. No prayers more accurately reflect the will of God than those which use the language which God Himself puts into our mouths. No request is more sure to be granted than that which expresses what God Himself has promised to fulfill. No petition is more sure to be answered than that which pleads for that which God already commands. Pray the promises and commands of Scripture. This principle is evident in James 1. Does God command that we be wise? Of course He does. It follows then that we should ask for it. “But if any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach, and it will be given to him” (James 1:5). Similarly, pray the promise of 1 John 1:9, that if we confess our sins God is faithful and just to forgive our sins and cleanse us of all unrighteousness. Claim the promise of John 3:16 in prayer, that “whosoever believeth in Him shall not perish.” Plead that the people of God will be holy even as God is holy (1 Pt 1:16). Plead that they will love one another and bear one another’s burdens (Gal 6:2). Faith comes by hearing the word of God doesn’t it (Rom 10:17)? The word prayed in the hearing of the congregation will be efficacious to the salvation of their souls.

3. There is a special comfort in scriptural prayer.

There is a special comfort in scriptural prayer. It is one thing to pray, “Lord, please be with us through this day.” It is quite another to pray, “Lord remember your promise, ‘I will never leave nor forsake you’” (Heb 13:5). Can’t you sense the difference? It is one thing to pray, “As we begin our prayer, we thank you for the privilege of bringing our petitions to you.” It is quite another to pray, “We come at Your invitation, O Christ, for you have promised, ‘Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened to you.’ And so we come asking, seeking, and knocking” (Matt 7:7,8). It is one thing to pray in the midst of tragedy, “Lord we know that you have a plan.” That is a true, valid, and comforting thing to pray. Even so, it is quite another to pray, “O Lord, you have numbered the hairs upon our heads. You are working all things after the counsel of your will. Not even a sparrow may fall from a tree apart from you. You cause all things to work together for good for those who love you, and are called according to your purpose” (Matt 10:29,30; Eph 1:11; Rom 8:28). More effectively comfort the hearts of your people by echoing the promises of Scripture in your prayers. Continue reading →

The Starting Point for Knowledge

Posted on July 21, 2017 by John Samson

In an article entitled Are You Epistemologically Self-Conscious?
(original source here) Dr. Jason Lisle writes:

Epistemology is the study of knowledge – how we know what we know. When a person has a belief, it is reasonable to ask the person “how do you know this?” The way in which a person responds to this kind of question will reveal his or her epistemology. All people have an epistemology because they have some beliefs, and they have reasons for their beliefs. But not all reasons are good reasons. And if the reason isn’t very good, then there is a good chance that the belief is wrong. So epistemology is very important if we want our beliefs to correspond to reality.

Most people have not consciously reflected on their own epistemology. They haven’t stopped to ask themselves, “How do I ultimately know anything? What are the standards by which truth is determined? And are these standards reasonable?” It is obvious that all people do have an epistemology because it would be impossible to know anything without some kind of system of knowledge – and people do know things. But most people are not aware of their own epistemology. They are not epistemologically self-conscious.

Some might say, “Who cares? I’m not a philosopher. So why should I be concerned with epistemology? It is enough that I do know things.” But in fact, our epistemology is crucially important because if it is wrong, then many of our beliefs derived from that faulty system will also likely be wrong. If our epistemology is wrong, then we could be wrong about everything we think we know.

The reason for a belief must itself be believed for a good reason – and so on. Suppose Jenny says, “I understand they are building a new apartment complex down the street.” We might ask, “How do you know this?” Jenny responds, “Bill told me. He said he talked with the construction crew.” Is this a reasonable answer? It depends. The reason for Jenny’s belief is Bill’s statement. But is Bill’s statement reliable? If it is, then Jenny’s belief is reasonable. If not, then Jenny’s belief is irrational. So we must know something about Bill in order to know if Jenny is being rational.

For example, it could be the case that Bill is a notorious liar. If Jenny knows this, then it would be irrational for her to believe his statement without additional reasons. But let’s suppose that Bill has shown himself to be trustworthy. Even in this case, Bill could still be mistaken. Maybe he has a mental disorder that causes him to hallucinate from time to time. Bill may honestly believe that he talked with a construction crew, when in fact it never happened. So Jenny’s belief is contingent upon both Bill’s honesty, and the reliability of Bill’s mind and sensory organs.

Jenny’s belief also depends upon the reliability of her own mind and senses. Perhaps Jenny hallucinates on occasion and only thought that she talked with Bill. Perhaps Bill does not actually exist, being only a projection of Jenny’s delusion. How can Jenny know that her own mind and senses are reliable, such that she can know that she really talked with Bill? Most people just assume that their senses are reliable without thinking about whether or not this belief is reasonable; they are not epistemologically self-conscious. But these questions must be answered if we are to be confident that we have knowledge of anything at all. If we are to be considered rational, then we must not continue to act on unsupported assumptions.

Christian epistemology makes knowledge possible.

The Christian worldview alone makes it possible for us to answer these questions and have genuine knowledge. This is because knowledge stems from the nature of God (Proverbs 1:7, Colossians 2:3). God has revealed some of His knowledge to us. Some of this knowledge is hardwired directly into us, and other knowledge is revealed by God through tools that He has given us – like logic and reliable sensory organs. The Christian worldview gives us rational justification for all the things that we rely upon in order to have knowledge. Continue reading →

Does God Predestine Sin?

Posted on July 21, 2017 by John Samson

God brought the greatest good the world has ever known out of the most horrifying sin the world has ever seen. And it was His plan from before creation.

Audio Transcript

So we want a handle on how to manage this paradox or mystery, that God forbids things he brings about, and God commands things that he hinders from happening — that in one sense something is the will of God and in another sense that same something is not the will of God. Without this category of thought, I don’t think you can make sense out of the Bible or the God of the Bible, so let’s look at these two kinds of “willing.”

God’s Will of Decree

Here’s number one. Let’s call it either the sovereign will of God or his will of decree. It means God’s sovereign control of everything that comes to pass. It’s one of the clearest teachings of the bible. Let’s look at some verses. Matthew 26:39, Jesus is in Gethsemane and he prays like this: “Father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you will.”

What does “as you will” mean? What kind of “will” of God is that? Well, it means His plan for Jesus to be crucified. “If there’s no other way, Father, if that is the infinitely wise way, the infinitely loving way, the infinitely just way, do what you must do.” And he did it.

A Script with Sin

And here’s the crucial thing to observe: it was shot through with sin and could not have happened without sin. It’s a sin to kill the son of God. It’s a sin to mock the son of God. It’s a sin to whip the son of God with the stripes prophesied in the Old Testament (Isaiah 53:5). It’s a sin to be expedient and wash your hands and hand Jesus over (Matthew 27:24).

And yet we all know from Acts 4:27: “Truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your purpose predestined to take place.”

The script was written for Jesus’s betrayal in Gethsemane and Good Friday in great detail in Isaiah 53, and Psalm 22, and in many other passages. The script was written. The will of God is a fixed, determinant purpose to bring about the death of his son. Isaiah 53:10, “It was the will of the Lord to bruise him,” and it was full of sin, which means we must have a category of thinking that says God can ordain that sin happen without being a sinner.

If you don’t have that category in your mind, you can’t handle the cross and the prophecies. God ordains that there be sin in the particulars of the death of his son because he couldn’t have been crucified without it, and he is not himself a sinner in ordaining that sin be.

His Mercy is More

Posted on July 21, 2017 by John Samson

-Worship Leader: Matt Boswell
-Choir: Boyce College Choir
-Piano: Jonny Barahona
-Cello: Lincoln Wiseman

HIS MERCY IS MORE

What love could remember no wrongs we have done
Omniscient, all knowing, He counts not their sum
Thrown into a sea without bottom or shore
Our sins they are many, His mercy is more

Chorus:
Praise the Lord
His mercy is more
Stronger than darkness, new every morn
Our sins they are many, His mercy is more

What patience would wait as we constantly roam
What father, so tender, is calling us home
He welcomes the weakest, the vilest, the poor
Our sins they are many, His mercy is more

Chorus

What riches of kindness He lavished on us
His blood was the payment, His life was the cost
We stood ‘neath a debt we could never afford
Our sins they are many, His mercy is more

Chorus