Boastful Adam and the wrong applicaton of Romans 4.1-5

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What does the Bible say about works? It is tied, necessarily, to the principle of boasting (Rom. 3:27). In other words, had Adam stood by His own works, he had no obligation to say “thank you” to God, for “thank you” presupposes a gift, and a gift is grace. The Bible contrasts works with election (Rom. 9:11). The Bible treats works as a paycheck in principle (Rom. 6:23; 11:6). If grace is excluded from the Garden, then so is gratitude.

And Eve said, “Adam, let us give thanks to God for our great deliverance!”

“No need for that, honey. I withstood the serpent all by myself. It was my own intrinsic righteousness at work here.”

“But still, Adam, shouldn’t we acknowledge that our obedience was a gift from God?”

“Woman, you clearly don’t understand the deeper issues of theology. No wonder that serpent had you going for a bit.”

“Yes, but only for a bit. God gave me insight to the nature of his lies. I am so grateful, and I think we should thank Him together.”

“But, dear, you are being grateful to the wrong person. We must of course thank God for the Garden, and for the fruit, and for one another. But who should be thanked for this particular act of obedience? Me. Me.”

“Well, I do thank you. But can’t we thank God too? Doesn’t He ordain all things? Shouldn’t we see this obedience of ours as His grace to us?”

“Trust me, Eve. I do know there are subtleties involved. But the only way to preserve a true God-centeredness for all our children in the ages to come is for us to acknowledge that God did not do this. I did it. Me.”

“But I feel so empty not thanking God for this grace.”

“I understand that feeling, at least in part. Maybe we can compromise. When the Lord comes walking in the cool of the day this evening, we can make a point of thanking Him.”

“Adam, that’s wonderful! What shall we thank Him for?”

“Thanks for nothing. But we needn’t put it that way of course.”

Read the whole post by Doug Wilson here.

Babies cannot but trust

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Noelle Maria Donathan, born March 9, 2011 (Ash Wednesdsay), baptized March 27, 2011. To such as you belong the Kingdom of God. When Jesus told us we must become like children to inherit the Kingdom, I think I understand a little better what He meant. When I look at you, it’s plain that you are helpless. You cannot do anything but trust. You trust me and you trust your father, completely. You can’t do anything else. You simply must trust that whoever is holding you is not going to drop you or do anything harmful to you. It’s the essence of babies to trust. They are utterly helpless and depend upon adults for literally everything. That posture of reliance is what constitutes faith. You trust your father and me. And generally, you trust all adults, as evidenced by the general calm with which you tolerate being held by strangers.

Babies can’t do anything but trust others. So it should be obvious that you can’t do anything but trust Jesus, too. You are not old enough yet to know what independence is, nor to exercise it with respect to Jesus. You must trust Jesus. You can’t do otherwise.

That, I’m convinced, is the reason Jesus tells us we must imitate little children. Your faith is unquestioning and implicit. It is guileless.

read the rest: Noelle Maria Donathan: “To such belongs the kingdom of God.” « The Hinterlands.

Rough audio of the John Williamson Nevin’s introduction to “The Mystical Presence”

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The Mystical Presence: A Vindication of the Reformed or Calvinistic Doctrine of the Holy Eucharist

audio

This was done in one sitting without corrections. I’ll need to improve the sound and find a way to do some editing before I read the whole book.

http://new.hornes.org/mark/docs/J%20W%20Nevin%20-%20Mystical%20Presence%20-%20Preface.mp3

Forgiveness and God’s dinner club

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Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.

via Passage: Luke 24 (ESV Bible Online).

What does it mean to extend forgiveness to the nations?

It means inviting them all to a dinner–and then actually dining with them. It means an international world table that is God’s dinner so that you can be his guests.

The Bible starts in a garden. Genesis 1 and 2 show God creating man and woman and, immediately, telling them it is all there for them to eat. He especially invites them to eat from a special tree, the tree of life in the middle of the garden.

Rather than taking advantage of this bounty, Adam and Eve grasp at the one bit of food that has been temporarily forbidden to them. So they are banned from the garden and from the food it provides:

Then the LORD God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

God had promised that Adam and Eve would die in the day they ate of the forbidden tree. What we find actually happening on the day they eat of it is that they are exiled from God’s gift of food. The rest of death follows later but it begins with exile from the meal.

God eventually restores mankind to his table. After bringing the descendants of Abraham up from Egypt he has them construct a new “garden”–a tent with replicas of trees, with special food kept in it, and with representations of cherubim to guard it by fire.  And that “garden” involves a new meal of life:

You shall tithe all the yield of your seed that comes from the field year by year. And before the Lord your God, in the place that he will choose, to make his name dwell there, you shall eat the tithe of your grain, of your wine, and of your oil, and the firstborn of your herd and flock, that you may learn to fear the LORD your God always. And if the way is too long for you, so that you are not able to carry the tithe, when the LORD your God blesses you, because the place is too far from you, which the LORD your God chooses, to set his name there, then you shall turn it into money and bind up the money in your hand and go to the place that the Lord your God chooses and spend the money for whatever you desire—oxen or sheep or wine or strong drink, whatever your appetite craves. And you shall eat there before the LORD your God and rejoice, you and your household. And you shall not neglect the Levite who is within your towns, for he has no portion or inheritance with you.

Eventually high-handed stubbornness and rebellion led to God’s judgment on Israel so that they were taken away from this sanctuary and no longer had access to God’s feast. Knowing the story of Adam and Eve, Israel knew that the nation was dead, being in exile barred from God’s table. They longed for resurrection from exile.

O Lord, in distress they sought you;
they poured out a whispered prayer
when your discipline was upon them.
Like a pregnant woman
who writhes and cries out in her pangs
when she is near to giving birth,
so were we because of you, O Lord;
we were pregnant, we writhed,
but we have given birth to wind.
We have accomplished no deliverance in the earth,
and the inhabitants of the world have not fallen.
Your dead shall live; their bodies shall rise.
You who dwell in the dust, awake and sing for joy!
For your dew is a dew of light,
and the earth will give birth to the dead. (Isaiah 26)

The hand of the Lord was upon me, and he brought me out in the Spirit of the Lord and set me down in the middle of the valley; it was full of bones. And he led me around among them, and behold, there were very many on the surface of the valley, and behold, they were very dry. And he said to me, “Son of man, can these bones live?” And I answered, “O Lord God, you know.” Then he said to me, “Prophesy over these bones, and say to them, O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: Behold, I will cause breath to enter you, and you shall live. And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the Lord.”

So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, and the bones came together, bone to its bone. And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them. Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe on these slain, that they may live.” So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army.

Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ Therefore prophesy, and say to them, Thus says the Lord God: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. And you shall know that I am the Lord, when I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the Lord; I have spoken, and I will do it, declares the Lord.” (Ezekiel 37)

And it was prophesied that death would end for all nations as they were welcomed to a new feast God would establish by breaking the power of death:

On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the Lord has spoken.
It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation.” (Isaiah 25)

So, naturally, when the God of Israel came to Israel as Jesus, his eating and drinking was a central part of his campaign and a central point of contention with those who resisted him.  He was maligned as “a glutton and a drunkard, a friend of tax-collectors and sinners.” He ate too much, refusing to fast as often as he was supposed to, and he ate with too many.

And he promised to continue to do so even after he had departed:

And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this as my memorial.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood…. You are those who have stayed with me in my trials, and I covenant to you, as my Father covenanted to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.” (Luke 22)

The kingdom of God, it seems, began while Jesus was on the cross:

After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit. (John 19)

And, appropriately, once Jesus has accomplished the forgiveness of sins, his new life is recognized at a meal:

So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, “The Lord has risen indeed, and has appeared to Simon!” Then they told what had happened on the road, and how he was known to them in the breaking of the bread. (Luke 25)

Thus, when the Church learns that God wants Gentiles included in the Kingdom as full citizens (an issue of justification by faith alone, not by works of the law) the entire controversy is described as a debate over the boundaries of table fellowship. Thus, when Paul introduces the issue of Justification by Faith along in his letter to the Galatians he writes thus:

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”

And in Romans, once Paul has explained justification by faith apart from the works of the law, his major lengthy application is about table fellowship and justification (“judgment” “acceptance”):

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

All of this is consistent with Peter’s first preaching to Gentiles and the language of the resulting controversy:

Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcision party criticized him, saying, “You went to uncircumcised men and ate with them.” But Peter began and explained it to them in order… When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

Luke is the writer who describes the link between eating with Gentiles and their repentance. And it was in his Gospel that we read of how “that repentance and forgiveness of sins should be proclaimed in his name to all nations”

Repentance and forgiveness and new life are extended to the nations. How? By a new table fellowship, a new tree of life, in communion with God through Christ. The Church is God’s dinner club.

 

Just another lie

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The JFVP rejects the Westminster Standards view of this matter which states that in the covenant of works, “life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.”

via Do the Westminster Standards Teach Merit? « Johannes Weslianus.

We affirm that Adam was in a covenant of life with the triune God in the Garden of Eden, in which arrangement Adam was required to obey God completely, from the heart. We hold further that all such obedience, had it occurred, would have been rendered from a heart of faith alone, in a spirit of loving trust.

via A Joint Federal Vision Profession

Cheering for us

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My son, if your heart is wise,
my heart too will be glad.
My inmost being will exult
when your lips speak what is right….

The father of the righteous will greatly rejoice;
he who fathers a wise son will be glad in him.
Let your father and mother be glad;
let her who bore you rejoice.

via Passage: Proverbs 23 (ESV Bible Online).

Why does God give so many rules?

Many unbelieving portrayals of God and his Law make him look like a mad scientist who is creating an army of robots. And if we don’t obey he is not happy because he wants submission to all his whims.

Proverbs (in the context of the whole Bible) addresses this portrayal in two ways.

In the first place, it back’s up Paul’s point that the Law is for childhood. While the moral commands are always binding, learning and memorizing such commands is only the “beginning of wisdom.” The point is that, once internalized, a person can grow to become something altogether greater than he was.

A glorious Temple sits on a concealed foundation.

So we mature from merely hearing an obeying orders to a confirmed character that can create harmony and beauty in the world.

This leads to the second point. God loves seeing us transformed. He doesn’t want robots. He doesn’t want perpetual children. He wants a company of gods.

Yes we will always be finite and God isn’t. There will always be a difference between God and humanity. But the point of being made in God’s image is to grow to more closely match God’s image. We are meant to be transformed and glorified. And God loves to see that happen. He exults in our exaltation. He rejoices as we come into our inheritance.

Hebrews 12 makes it clear that, when the Proverbs refer to “my son” that is God talking to us. God is waiting to rejoice as he sees us become wise. His inmost being will revel in our attainment.

There is a not so pleasant side to this fact. Again, as Hebrews 12 indicates, this means that God might think tribulations and afflictions are worth the result. And we may not agree.

But we have to trust God.

He is cheering for us.

Warfield is to inerrancy what Wright is to Jesus and Paul, except Warfield leaves fewer loose ends (a good thing)

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IT would be difficult to invent methods of showing profound reverence for the text of Scripture as the very Word of God, which will not be found to be characteristic of the writers of the New Testament in dealing with the Old. Among the rich variety of the indications of their estimate of the written words of the Old Testament as direct utterances of Jehovah, there are in particular two classes of passages, each of which, when taken separately, throws into the clearest light their habitual appeal to the Old Testament text as to God Himself speaking, while, together, they make an irresistible impression of the absolute identification by their writers of the Scriptures in their hands with the living voice of God. In one of these classes of passages the Scriptures are spoken of as if they were God; in the other, God is spoken of as if He were the Scriptures: in the two together, God and the Scriptures are brought into such conjunction as to show that in point of directness of authority no distinction was made between them.

Examples of the first class of passages are such as these: Gal. iii. 8, “The Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all the nations be blessed” (Gen. xii. 1-3); Rom. ix. 17, “The Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up” (Ex. ix. 16). It was not, however, the Scripture (which did not exist at the time) that, foreseeing God’s purposes of grace in the future, spoke these precious words to Abraham, but God Himself in His own person: it was not the not yet existent Scripture that made this announcement to Pharaoh, but God Himself through the mouth of His prophet Moses. These acts could be attributed to “Scripture” only as the result of such a habitual identification, in the mind of the writer, of the text of Scripture with God as speaking, that it became natural to use the term “Scripture says,” when what was really intended was “God, as recorded in Scripture, said.”

read the rest Warfield – “It Says:” “Scripture Says:” “God Says”.

See more material available online at monergism.com

I often hear Warfield portrayed as a deductive rationalist who starts with “Bible = Word of God” as premise and unfolds implications. That is a crazy way to think of Benjamin Breckinridge Warfield’s studies in the Scripture. He went to the sources and studied what the Bible actually taught about the Bible.

I’m willing to see him answered. But so far I only see caricatures. “Young” Evangelicals do to Warfield what alleged “conservatives” do to N. T. Wright or Peter Leithart.

When Israel’s sin requires a son to die

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As I’ve pointed out before, Paul’s argument in Romans 2 is not that all Jews sin no matter how much they try not to do so. Rather, his argument is that they known throughout the world for being shameless sinners.

But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law dishonor God by breaking the law. For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

The last statement shows that the fullness of time has come for God’s son to die. As Nathan told David: “because by this deed you have given occasion to the enemies of the LORD to blaspheme, the child also that is born to you shall surely die” (2 Sam. 12.14; NASB). When Israel’s calling is completely inverted, so that they spread blasphemy rather than the knowledge of God, the death of a son is needed to bring the world to resurrection.

Then David comforted his wife, Bathsheba, and went in to her and lay with her, and she bore a son, and he called his name Solomon. And the LORD loved him and sent a message by Nathan the prophet. So he called his name Jedidiah, because of the LORD.