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Following Elijah’s stunning victory over the prophets of Baal in 1 Kings 18, he turns his attention to drought that continued to linger over the land. Back in 1 Kings 17, Elijah had announced a drought on the land because of the apostasy of the people. They had backed into Baalism and paganism. And their failure to remain faithful to the Lord carried the judgment of God removing his word from the people, signified by the lack of rain or dew. This was also a polemic against Baal, the storm god. The Baal cycle would be broken and the LORD would show himself to be God.

"With which person in the Bible do you most identify?" This is a question I have often asked others in the church over the years. Most of us lack even enough self-awareness to able to answer the question. Others among us have a propensity to appeal to the best characters in Scripture.

Samuel McPheeters and His Commitment to Neutrality

            It was 1862, two days after Christmas. The American Civil War was still raging, when Samuel Brown McPheeters, Presbyterian pastor of the largest church in St. Louis, Missouri, met with President Lincoln to present his plea.

Micah 2:6-13

From the beginning, Israel was faced with the prospect of false prophets trying to pass themselves off as prophets of God.  Anyone coming in the name of another god was to be disregarded; those coming in the name of the LORD were to be tested.  Prophets were only to be obeyed if they truly spoke with the authority of God Himself. 

God says this explicitly in Deuteronomy 18:20-22

There seems to be a never-ending market in Christian circles for books on guidance. The reason for this, of course, is that we as Christians (like all other human beings) want to make right decisions and choices in life. We want to avoid mistakes – especially when they often run the risk of major and, at times, disastrous consequences.

In our last three articles that dealt with the sin-related petitions in the Lord’s Prayer we noted in passing how striking it is that such a large proportion of this prayer is focused on our fallenness and failure. This surely says a great deal about why, in light of Calvin’s famous dictum about truly knowing ourselves as well as God, that genuine self-knowledge plays a huge part in entering more fully into a true knowledge of God.

The opening chapter of Matthew’s Gospel is, for some, like watching paint dry on a wall!  Genealogies are not everyone’s thing.  But this genealogy ought to be.  It’s obviously the genealogy of Jesus.  Yet, not so obvious is the Davidic background of the genealogy.  David alone is mentioned five times!  However, something a bit arcane but no less valid is the fact that David’s name has three Hebrew letters and adds up to a numerical value of fourteen.  Strikingly, the genealogy has three main sections each having fourteen descendants.  Da

He surely saw him from the boat. The Lord watched the erratic and unstable demoniac who was as unruly as the storm he had recently silenced.  The man’s appearance alone made him an imposing figure against the otherwise peaceful shores of the Garasenes. One can’t help but wonder if the disciples feared this man more than they had feared the wind and waves!  But they paddled on to become spectators of one of the most significant battles of Jesus’ ministry.

Luther once said, “Whoever knows well this art of distinguishing between the Law and the gospel, him place at the head and call him a doctor of Holy Scripture.” John Newton wrote something similar, “The correct understanding of the harmony between law and grace is to preserve oneself from being entangled by errors on the right hand and on the left.” When the leading soldier of the reformation and one of the wisest pastors of the 19th century speak on the difficulty of understanding the relationship between law and gospel we know that we have a real task ahead.

Theology becomes a dangerous weapon when its terms become rhetorical arrows with which to shoot adversaries instead of tools that are supposed to lend clarity to whatever topic is under discussion.  Antinomianism is perhaps one of the most abused terms in theological discourse.  It is meant to be a characterization of a theological position, but it often becomes a word employed to call in question one’s ethical or spiritual condition as well. 

A while back, I published a relatively critical review of Crawford Gribben’s biography on John Owen. Gribben’s Owen was initially jarring to me. In my previous assessment of his work, I noted that the book was a mixture of “scholarly brilliance and conjecture.” I also noted, “Gribben’s work makes a gripping and interesting narrative.” However, the impression of that review leaned more in the direction of highlighting perceived conjectures than scholarly brilliance.

“And he said, Nay; but I will die here.”— 1 Kings 2:30

In his sermon on the above text, Charles Spurgeon (1834–1892) points out that participation in outward Church activities and ordinances cannot save, no more than Joab was saved by clinging to the temple altar. But Spurgeon then turns to discuss the spiritual altar of Christ's sacrifice, where we find utter security and life imperishable: