Q: 80. What difference is there between the Lord's supper and the popish mass?
A: The Lord's supper testifies to us, that we have a full pardon of all sin by the only sacrifice of Jesus Christ, which he himself has once accomplished on the cross; and, that we by the Holy Spirit are grafted into Christ, who, according to his human nature is now not on earth, but in heaven, at the right hand of God his Father, and will there be worshipped by us. But the mass teaches, that the living and dead have not the pardon of sins through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them; so that the mass, at bottom, is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry.
Q: 81. For whom is the Lord's supper instituted?
A: For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ; and that their remaining infirmities are covered by his passion and death; and who also earnestly desire to have their faith more and more strengthened, and their lives more holy; but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves.
Q: 82. Are they also to be admitted to this supper, who, by confession and life, declare themselves unbelieving and ungodly?
A: No; for by this, the covenant of God would be profaned, and his wrath kindled against the whole congregation; therefore it is the duty of the Christian church, according to the appointment of Christ and his apostles, to exclude such persons, by the keys of the kingdom of heaven, till they show amendment of life.
Applications
1. Here we come to the warnings concerning the Lord's Supper. First, hypocrites are not to be admitted to the table. Those who claim Christ, but do not walk worthy are to be excluded. This does not mean sinners cannot come to the table. It means unrepentant sinners cannot come to the table. Sinners must come, but they must come ready to turn from their sins. Those who are excluded from Supper are those who want the privilege of being counted among Christians, but do not want their life to conform to Christ. These hypocrites are to be cast out the church until they repent and turn. Second, if someone chooses to eat and drink while not turning they will be judged by Almighty God. Even if the elders do not know, God does. He will bring the person who profanes the table to account.
Monday, May 23, 2011
Friday, May 20, 2011
HC: Lord's Day 29-We Really Partake
Q: 78. Do then the bread and wine become the very body and blood of Christ?
A: Not at all: but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God; so the bread in the Lord's supper is not changed into the very body of Christ; though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus.
Q: 79. Why then does Christ call the bread "his body", and the cup "his blood", or "the new covenant in his blood"; and Paul the "communion of body and blood of Christ"?
A: Christ speaks thus, not without great reason, namely, not only thereby to teach us, that as bread and wine support this temporal life, so his crucified body and shed blood are the true meat and drink, whereby our souls are fed to eternal life; but more especially by these visible signs and pledges to assure us, that we are as really partakers of his true body and blood by the operation of the Holy Spirit as we receive by the mouths of our bodies these holy signs in remembrance of him; and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God.
Applications
1. There is not much to say on question 78. However, I do like the analogy to baptism.
2. Question and answer 79 is rich with great theological truth. First, note again that the Lord's Supper is a sign of assurance. It is there to assure us that we are really partakers of Christ's body and blood. In other words, the point of the supper is not to make us doubt whether we really partake of Christ's blood or not. Second, the picture painted of imputation is beautiful. God looks on us, because of the work of Christ, as if we ourselves had suffered and made satisfaction for our sins. We are united to Christ in such a way that his sacrifice becomes ours. His righteousness becomes ours. This is good news indeed!
A: Not at all: but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God; so the bread in the Lord's supper is not changed into the very body of Christ; though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus.
Q: 79. Why then does Christ call the bread "his body", and the cup "his blood", or "the new covenant in his blood"; and Paul the "communion of body and blood of Christ"?
A: Christ speaks thus, not without great reason, namely, not only thereby to teach us, that as bread and wine support this temporal life, so his crucified body and shed blood are the true meat and drink, whereby our souls are fed to eternal life; but more especially by these visible signs and pledges to assure us, that we are as really partakers of his true body and blood by the operation of the Holy Spirit as we receive by the mouths of our bodies these holy signs in remembrance of him; and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God.
Applications
1. There is not much to say on question 78. However, I do like the analogy to baptism.
2. Question and answer 79 is rich with great theological truth. First, note again that the Lord's Supper is a sign of assurance. It is there to assure us that we are really partakers of Christ's body and blood. In other words, the point of the supper is not to make us doubt whether we really partake of Christ's blood or not. Second, the picture painted of imputation is beautiful. God looks on us, because of the work of Christ, as if we ourselves had suffered and made satisfaction for our sins. We are united to Christ in such a way that his sacrifice becomes ours. His righteousness becomes ours. This is good news indeed!
Wednesday, May 18, 2011
Pastors Need Courage
"Courage is the greatest lack today. If all men in the ministry acted upon what they know we would have a far better ministry." (Williamn Still, The Work of the Pastor)
"Preachers need courage--courage to the let the Bible say what it means, courage to see the world as it is, and courage to address the difference between the two...The conviction that there is a God who has spoken in the Bible is the root fo all courage in preaching and teaching...Courage watches the culture and the church, without blinking, to address them as they are, not as we prefer to imagine them." (Daniel Doriani, Putting the Truth to Work)
"Preachers need courage--courage to the let the Bible say what it means, courage to see the world as it is, and courage to address the difference between the two...The conviction that there is a God who has spoken in the Bible is the root fo all courage in preaching and teaching...Courage watches the culture and the church, without blinking, to address them as they are, not as we prefer to imagine them." (Daniel Doriani, Putting the Truth to Work)
HC: Lord's Day 28-Assurance Yet Again
Q: 75. How are you admonished and assured in the Lord's Supper, that you are a partaker of that one sacrifice of Christ, accomplished on the cross, and of all his benefits?
A: Thus: That Christ has commanded me and all believers, to eat of this broken bread, and to drink of this cup, in remembrance of him, adding these promises: first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes, the bread of the Lord broken for me, and the cup communicated to me; and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.
Q: 76. What is it then to eat the crucified body, and drink the shed blood of Christ?
A: It is not only to embrace with believing heart all the sufferings and death of Christ and thereby to obtain the pardon of sin, and life eternal; but also, besides that, to become more and more united to his sacred body, by the Holy Spirit, who dwells both in Christ and in us; so that we, though Christ is in heaven and we on earth, are notwithstanding "flesh of his flesh and bone of his bone" and that we live, and are governed forever by one spirit, as members of the same body are by one soul.
Q: 77. Where has Christ promised that he will as certainly feed and nourish believers with his body and bleed, as they eat of this broken bread, and drink of this cup?
A: In the institution of the supper, which is thus expressed: "The Lord Jesus, the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and: said: eat, this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying: this cup is the new testament in my blood; this do ye, as often as ye drink it, in remembrance of me. For, as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.". This promise is repeated by the holy apostle Paul, where he says "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread."
Applications
1. Question 75 is one of the most marvelous statements of the purpose of the Lord's Supper in print. And guess what? It makes the exact same point as was made in the baptism section. The sacraments are there to assure us of our salvation. How many modern churches use communion to do exactly the opposite? Communion is a time to doubt your salvation. Communion is the time to wonder if we actually do believe or not. But the gospel is good news. Jesus' life, death, resurrection and ascension is good news. And if these things are what communion is about, then how can we possibly turn it into a time filled with scare tactics, guilt trips and beat downs? Believe that as surely as you eat and drink Christ's body was broken and his blood spilled for you.
2. Question 76 points to the idea of communion increasing our union with Christ and with his body. It is not simply about remembering, but something happens as we eat and drink. The Spirit unites us to the living Christ and unites us to the living Body of Christ, the Church.
A: Thus: That Christ has commanded me and all believers, to eat of this broken bread, and to drink of this cup, in remembrance of him, adding these promises: first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes, the bread of the Lord broken for me, and the cup communicated to me; and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.
Q: 76. What is it then to eat the crucified body, and drink the shed blood of Christ?
A: It is not only to embrace with believing heart all the sufferings and death of Christ and thereby to obtain the pardon of sin, and life eternal; but also, besides that, to become more and more united to his sacred body, by the Holy Spirit, who dwells both in Christ and in us; so that we, though Christ is in heaven and we on earth, are notwithstanding "flesh of his flesh and bone of his bone" and that we live, and are governed forever by one spirit, as members of the same body are by one soul.
Q: 77. Where has Christ promised that he will as certainly feed and nourish believers with his body and bleed, as they eat of this broken bread, and drink of this cup?
A: In the institution of the supper, which is thus expressed: "The Lord Jesus, the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and: said: eat, this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying: this cup is the new testament in my blood; this do ye, as often as ye drink it, in remembrance of me. For, as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.". This promise is repeated by the holy apostle Paul, where he says "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread."
Applications
1. Question 75 is one of the most marvelous statements of the purpose of the Lord's Supper in print. And guess what? It makes the exact same point as was made in the baptism section. The sacraments are there to assure us of our salvation. How many modern churches use communion to do exactly the opposite? Communion is a time to doubt your salvation. Communion is the time to wonder if we actually do believe or not. But the gospel is good news. Jesus' life, death, resurrection and ascension is good news. And if these things are what communion is about, then how can we possibly turn it into a time filled with scare tactics, guilt trips and beat downs? Believe that as surely as you eat and drink Christ's body was broken and his blood spilled for you.
2. Question 76 points to the idea of communion increasing our union with Christ and with his body. It is not simply about remembering, but something happens as we eat and drink. The Spirit unites us to the living Christ and unites us to the living Body of Christ, the Church.
Tuesday, May 17, 2011
The Authority of the Preacher
Here is Christopher Ash's summary of the authority of the preacher.
A. The preacher exercises the authority of Christ in the Church
1. Under the old covenant, God governed his people by the written word preached by prophets.
(a) The primacy of the prophet in the people of God.
(b) The authority of God is exercised not by the written word, but by the written word preached.
2. Under the new covenant, Christ governs his people by the written word preached by preachers.
(a) The progressive revelatory role of the prophets is fulfilled in Christ the Prophet.
(b) But Christ the Prophet is no longer here!
(c) And so we need preachers to continue the proclamatory work of the prophets.
B. The preacher’s authority is a borrowed authority, only obtained by much toil, sweat and with deep humbling.
A. The preacher exercises the authority of Christ in the Church
1. Under the old covenant, God governed his people by the written word preached by prophets.
(a) The primacy of the prophet in the people of God.
(b) The authority of God is exercised not by the written word, but by the written word preached.
2. Under the new covenant, Christ governs his people by the written word preached by preachers.
(a) The progressive revelatory role of the prophets is fulfilled in Christ the Prophet.
(b) But Christ the Prophet is no longer here!
(c) And so we need preachers to continue the proclamatory work of the prophets.
B. The preacher’s authority is a borrowed authority, only obtained by much toil, sweat and with deep humbling.
Monday, May 16, 2011
HC: Lord's Day 27-Where to Find Assurance
Q: 72. Is then the external baptism with water the washing away of sin itself?
A: Not at all: for the blood of Jesus Christ only, and the Holy Spirit cleanse us from all sin.
Q: 73. Why then does the Holy Spirit call baptism "the washing of regeneration," and "the washing away of sins"?
A: God speaks thus not without great cause, namely, not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; but especially that by this divine pledge and sign he may assure us, that we are spiritually cleansed from our sins as really, as we are externally washed with water.
Q: 74. Are infants also to be baptized?
A: Yes: for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Spirit, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of unbelievers as was done in the old covenant or testament by circumcision, instead of which baptism is instituted in the new covenant.
Applications
1. There is a theme in these sections on the sacraments; assurance. The answer to question 67 says, "The Holy Spirit assures us in the sacraments." Question 69 says that as surely as I am washed externally with water so I am "certainly washed by his blood and Spirit from all pollution of my soul." And here in question 73 we see that baptism is given so that we might be assured that we are spiritually clean. Not to belabor the point, but the sacraments are given, like the promise of the Gospel, to assure us that Christ has paid all and our sins can be forgiven in him. Assurance is first found by looking at Christ, the cross, the gospel and the sacraments. It will not be found in the closet of your heart.
2. Children should be baptized. They belong to the covenant people. To not baptize children is to say they are excluded from the church of God and strangers to the covenants of promise.
A: Not at all: for the blood of Jesus Christ only, and the Holy Spirit cleanse us from all sin.
Q: 73. Why then does the Holy Spirit call baptism "the washing of regeneration," and "the washing away of sins"?
A: God speaks thus not without great cause, namely, not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; but especially that by this divine pledge and sign he may assure us, that we are spiritually cleansed from our sins as really, as we are externally washed with water.
Q: 74. Are infants also to be baptized?
A: Yes: for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Spirit, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of unbelievers as was done in the old covenant or testament by circumcision, instead of which baptism is instituted in the new covenant.
Applications
1. There is a theme in these sections on the sacraments; assurance. The answer to question 67 says, "The Holy Spirit assures us in the sacraments." Question 69 says that as surely as I am washed externally with water so I am "certainly washed by his blood and Spirit from all pollution of my soul." And here in question 73 we see that baptism is given so that we might be assured that we are spiritually clean. Not to belabor the point, but the sacraments are given, like the promise of the Gospel, to assure us that Christ has paid all and our sins can be forgiven in him. Assurance is first found by looking at Christ, the cross, the gospel and the sacraments. It will not be found in the closet of your heart.
2. Children should be baptized. They belong to the covenant people. To not baptize children is to say they are excluded from the church of God and strangers to the covenants of promise.
Friday, May 13, 2011
Heidelberg Catechism: Lord's Day 26
Q: 69. How are you admonished and assured by holy baptism, that the one sacrifice of Christ upon the cross is of real advantage to you?
A: Thus: That Christ appointed this external washing with water, adding thereto this promise, that I am as certainly washed by his blood and Spirit from all the pollution of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.
Q: 70. What is it to be washed with the blood and Spirit of Christ?
A: It is to receive of God the remission of sins, freely, for the sake of Christ's blood, which he shed for us by his sacrifice upon the cross; and also to be renewed by the Holy Spirit, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and blameless lives.
Q: 71. Where has Christ promised us, that he will as certainly wash us by his blood and Spirit, as we are washed with the water of baptism?
A: In the institution of baptism, which is thus expressed: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit", And "he that believeth, and is baptized, shall be saved; but he that believes not, shall be damned.", This promise is also repeated, where the scripture calls baptism "the washing of regenerations" and the washing away of sins.
Applications
1. Notice the first question. How do we know that the cross is of real advantage to us? We all wonder this at times. How do I know that I am a Christian or that Christ died for me? One way is by looking at our baptisms and the promise given there. As sure as the water was poured, sprinkled or I was dunked in it, I can be assured that Christ shed his blood for me.
2. The answer to the second perfectly balances justification and sanctification. Christ's blood means that my sins are forgiven and that I should lead a holy life. It does not mean that my sins are forgiven so I can do as I please. It does not mean that I must earn forgiveness. It means that I am holy in Christ and I need to grow up into that holiness.
A: Thus: That Christ appointed this external washing with water, adding thereto this promise, that I am as certainly washed by his blood and Spirit from all the pollution of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.
Q: 70. What is it to be washed with the blood and Spirit of Christ?
A: It is to receive of God the remission of sins, freely, for the sake of Christ's blood, which he shed for us by his sacrifice upon the cross; and also to be renewed by the Holy Spirit, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and blameless lives.
Q: 71. Where has Christ promised us, that he will as certainly wash us by his blood and Spirit, as we are washed with the water of baptism?
A: In the institution of baptism, which is thus expressed: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit", And "he that believeth, and is baptized, shall be saved; but he that believes not, shall be damned.", This promise is also repeated, where the scripture calls baptism "the washing of regenerations" and the washing away of sins.
Applications
1. Notice the first question. How do we know that the cross is of real advantage to us? We all wonder this at times. How do I know that I am a Christian or that Christ died for me? One way is by looking at our baptisms and the promise given there. As sure as the water was poured, sprinkled or I was dunked in it, I can be assured that Christ shed his blood for me.
2. The answer to the second perfectly balances justification and sanctification. Christ's blood means that my sins are forgiven and that I should lead a holy life. It does not mean that my sins are forgiven so I can do as I please. It does not mean that I must earn forgiveness. It means that I am holy in Christ and I need to grow up into that holiness.
Thursday, May 12, 2011
Weaknesses in Worship: Part I
William Willimon is one of most insightful and provocative writers around today, especially on issues of worship and sacraments. He is also a Methodist. That means he has bought hook, line and sinker women's ordination and other faults of the Methodist church. Despite this, his books are worth reading because he forces you to examine your presuppositions. Also his writing is lively, which makes him fun to read. In his book, A Guide to Preaching and Leading Worship, he lists some of the common weaknesses in worship. I am going to take each weakness Willimon mentions and discuss how my church attempts to correct that weakness.
The first weakness Willimon mentions is that many services lack focus and coherence in the acts of worship. "The service moves in several different directions at once. " In other words the service is just a mishmash of songs, prayers and a sermon with little plan or direction. How does it all fit together? Willimon mentions the use of a lectionary and the church year as solutions to this problem of lack of coherence. We use the church year. However, our lectionary is tied to the word preached and I preach through books of the Bible. So we do not use a lectionary that skips from book to book.
While I am not opposed to either of these, the best way for coherence and direction in worship is to have the service move in a Gospel centered direction. The Gospel is what we preach and our services should have this as their mold. In my circles this is known as covenant renewal worship, but is done by other groups that do not use that name.
Here is how it works. Our service has a specific direction and movement. Each piece of the service leads to the next piece. The service begins with sinners being brought into the presence of a holy God. Those sinners then confess they are sinners and plead the shed blood of Christ. They are then forgiven and sanctified by God's Word. They eat a meal of peace with God (the Lord's Supper) and then are sent out to be salt and light in the world. This is how we experience the Gospel in our lives and therefore this forms how we do worship. The pattern is the same every week because the Gospel never changes. Luther was once asked, "Why do you preach the Gospel every week?" He said, "Because you forget every week." That is why for us at Christ Church, we have the same pattern of worship every week. Below is a short look at our service. If you would like a more extensive look you can go to our church website and look at the "Our Worship" tab for a full liturgy.
Called to Worship by God
Confession of Our Sins
Consecration by God's Word
Communion with Christ and His Body
Commissioned to Go Out and Preach Christ to the World
The first weakness Willimon mentions is that many services lack focus and coherence in the acts of worship. "The service moves in several different directions at once. " In other words the service is just a mishmash of songs, prayers and a sermon with little plan or direction. How does it all fit together? Willimon mentions the use of a lectionary and the church year as solutions to this problem of lack of coherence. We use the church year. However, our lectionary is tied to the word preached and I preach through books of the Bible. So we do not use a lectionary that skips from book to book.
While I am not opposed to either of these, the best way for coherence and direction in worship is to have the service move in a Gospel centered direction. The Gospel is what we preach and our services should have this as their mold. In my circles this is known as covenant renewal worship, but is done by other groups that do not use that name.
Here is how it works. Our service has a specific direction and movement. Each piece of the service leads to the next piece. The service begins with sinners being brought into the presence of a holy God. Those sinners then confess they are sinners and plead the shed blood of Christ. They are then forgiven and sanctified by God's Word. They eat a meal of peace with God (the Lord's Supper) and then are sent out to be salt and light in the world. This is how we experience the Gospel in our lives and therefore this forms how we do worship. The pattern is the same every week because the Gospel never changes. Luther was once asked, "Why do you preach the Gospel every week?" He said, "Because you forget every week." That is why for us at Christ Church, we have the same pattern of worship every week. Below is a short look at our service. If you would like a more extensive look you can go to our church website and look at the "Our Worship" tab for a full liturgy.
Called to Worship by God
Confession of Our Sins
Consecration by God's Word
Communion with Christ and His Body
Commissioned to Go Out and Preach Christ to the World
Despising the Name of the Lord: Malachi 1:6-2:9
You should most certainly have your Bible open to Malachi 1:6-2:9 while you read this.
Taking up nearly one third of Malachi, this is the longest section in the book. The priests are the target of this section. God asks the priests why they do not honor him as father or reverence him as master. The Lord says that they have despised his name. (vs. 6) But the priests seem to be in the dark. They think they are innocent and therefore ask God to bring proof. God brings proof by bringing two pieces of evidence into the courtroom.
The first piece of evidence is the lame offerings the priests give to God. (1:7-14) The priests think they are holy. They do not see how they have despised God’s name. But God points a finger at their mockery of his law to show how they drag his name through the mud. The priests, who are supposed to carefully obey God’s commands, offer to God lame, blind, and sick sacrifices. (vss. 7-8) Leviticus 22:18-25 and Deuteronomy 15:21 forbid this type of offering. God says even the Persian governor would not accept this offering. Why does Israel think God will accept it? (vs. 8) Israel wants God’s favor (vs. 9), but does not want to obey God. Therefore God tells them they should shut up the doors of the temple. (vs. 10) Their offerings are in vain.
He then reminds them that one day all the offerings will be pure and they will not just be offered in Israel, but in all lands. The promise given in 1:11 is wonderful picture of the spread of the Gospel. Let’s take a closer look at what it is saying. First, these pure offerings will cover the entire earth. The phrase “from the rising of the sun, until its going down” makes that clear. Second, incense was a picture of prayer. So this passage is saying that the earth will one day worship the Lord through prayer. Third, the word “pure” is never used of the offerings in Leviticus. Malachi is saying that these future offerings will actually be more holy than the offerings in the Old Testament. Finally, the Gentiles are the ones making these offerings, not the Levitical priesthood.
God closes his opening argument by saying that Israel has become weary of worship. That is they have become weary of God. (vs. 12-13) The temple was now several decades old. Israel had been hoping for the glory of the Messiah to come soon. But it had not. The priests became weary of coming to God, even “sneering” at the offerings and allowing Israelites to bring unworthy offerings. So God says they are cursed. (vs. 14)
The Lord continues to press the case against the priesthood in 2:1-9. The focus here shifts from the offerings of the priests to their teaching. Malachi begins by issuing a call to true repentance. He tells the priesthood to “take these things to heart.” (vs. 2) He says if they do not heed this call and turn back to the Lord he will curse them. The Lord will curse their blessings. Those good things which the priesthood has will become a burden. Their descendants will be rebuked. (vs. 3) The offerings and the feasts, which are supposed to be the glory of Israel, will become humiliation, as the dung from these feasts are spread upon the faces of the priests. This will make them unclean, unfit for service in the temple. Unlike their father Levi, who taught the word of God, these Levites have caused Israel to stumble over God’s law. (vss. 5-8) So they will finally be taken away, driven from the temple as unclean and unholy because of their refusal to listen to God’s word and refusal to teach God’s word. The Levites were supposed to be glorious, a great light to Israel. Instead they will become contemptible. (vs. 9) If the priesthood refuses to turn from their sins God promises to curse them.
Applications
• We must bring into worship what God requires. That means the Bible is our guide for worship. In the New Covenant there is more freedom in worship than the old, but the Bible is still our guide. God expects our best in worship, this means our singing, praying, preaching, etc. must be of high quality.
• We cannot expect God’s favor if we do not seek to obey his commands. To ask God’s blessing, but refuse to listen to his voice is to make a mockery of His Word.
• Weariness in worshipping God is a terrible sin and will place one under his curse. It is easy as we move through our Christian life to become lazy and apathetic in our worship. Time can be a problem in our Christian life. Pastor Dale Davis makes this point when he comments on Genesis 16 and 17. He notes that thirteen years passed from the end of chapter 16 to the beginning of 17. Then he says this, “What had happened during the previous decade-plus. Abraham played veterinarian to his goats, settled scraps among his herdsmen, sat up with Sarah when she had the flu—in short all the sorts of things that one does in the wash-your face, brush your teeth, go to work routine of daily living. And year follows year that way, and Yahweh’s promise goes unfulfilled. Is the writer not telling us that time can be a severe problem for faith?” We must constantly draw near to God in prayer, asking him to keep us zealous for his face. Time can erode our joy and delight in coming into God’s presence.
• Those whom God has called to preach and teach the word, must understand the weight of the task they have been given. Pastors and elders are not priests, but they do perform a priestly duty by bringing God’s word to his people. Malachi says the priests of his day will be cursed because they caused people to stumble over the law. How many ministers will stand before the Lord of all the earth ashamed because their flocks stumbled over the law due to their teaching? All those who teach the word must bear in mind the awful judgment if they fail at the task. Thus James says that not many should seek to be teachers. (James 3:1)
Taking up nearly one third of Malachi, this is the longest section in the book. The priests are the target of this section. God asks the priests why they do not honor him as father or reverence him as master. The Lord says that they have despised his name. (vs. 6) But the priests seem to be in the dark. They think they are innocent and therefore ask God to bring proof. God brings proof by bringing two pieces of evidence into the courtroom.
The first piece of evidence is the lame offerings the priests give to God. (1:7-14) The priests think they are holy. They do not see how they have despised God’s name. But God points a finger at their mockery of his law to show how they drag his name through the mud. The priests, who are supposed to carefully obey God’s commands, offer to God lame, blind, and sick sacrifices. (vss. 7-8) Leviticus 22:18-25 and Deuteronomy 15:21 forbid this type of offering. God says even the Persian governor would not accept this offering. Why does Israel think God will accept it? (vs. 8) Israel wants God’s favor (vs. 9), but does not want to obey God. Therefore God tells them they should shut up the doors of the temple. (vs. 10) Their offerings are in vain.
He then reminds them that one day all the offerings will be pure and they will not just be offered in Israel, but in all lands. The promise given in 1:11 is wonderful picture of the spread of the Gospel. Let’s take a closer look at what it is saying. First, these pure offerings will cover the entire earth. The phrase “from the rising of the sun, until its going down” makes that clear. Second, incense was a picture of prayer. So this passage is saying that the earth will one day worship the Lord through prayer. Third, the word “pure” is never used of the offerings in Leviticus. Malachi is saying that these future offerings will actually be more holy than the offerings in the Old Testament. Finally, the Gentiles are the ones making these offerings, not the Levitical priesthood.
God closes his opening argument by saying that Israel has become weary of worship. That is they have become weary of God. (vs. 12-13) The temple was now several decades old. Israel had been hoping for the glory of the Messiah to come soon. But it had not. The priests became weary of coming to God, even “sneering” at the offerings and allowing Israelites to bring unworthy offerings. So God says they are cursed. (vs. 14)
The Lord continues to press the case against the priesthood in 2:1-9. The focus here shifts from the offerings of the priests to their teaching. Malachi begins by issuing a call to true repentance. He tells the priesthood to “take these things to heart.” (vs. 2) He says if they do not heed this call and turn back to the Lord he will curse them. The Lord will curse their blessings. Those good things which the priesthood has will become a burden. Their descendants will be rebuked. (vs. 3) The offerings and the feasts, which are supposed to be the glory of Israel, will become humiliation, as the dung from these feasts are spread upon the faces of the priests. This will make them unclean, unfit for service in the temple. Unlike their father Levi, who taught the word of God, these Levites have caused Israel to stumble over God’s law. (vss. 5-8) So they will finally be taken away, driven from the temple as unclean and unholy because of their refusal to listen to God’s word and refusal to teach God’s word. The Levites were supposed to be glorious, a great light to Israel. Instead they will become contemptible. (vs. 9) If the priesthood refuses to turn from their sins God promises to curse them.
Applications
• We must bring into worship what God requires. That means the Bible is our guide for worship. In the New Covenant there is more freedom in worship than the old, but the Bible is still our guide. God expects our best in worship, this means our singing, praying, preaching, etc. must be of high quality.
• We cannot expect God’s favor if we do not seek to obey his commands. To ask God’s blessing, but refuse to listen to his voice is to make a mockery of His Word.
• Weariness in worshipping God is a terrible sin and will place one under his curse. It is easy as we move through our Christian life to become lazy and apathetic in our worship. Time can be a problem in our Christian life. Pastor Dale Davis makes this point when he comments on Genesis 16 and 17. He notes that thirteen years passed from the end of chapter 16 to the beginning of 17. Then he says this, “What had happened during the previous decade-plus. Abraham played veterinarian to his goats, settled scraps among his herdsmen, sat up with Sarah when she had the flu—in short all the sorts of things that one does in the wash-your face, brush your teeth, go to work routine of daily living. And year follows year that way, and Yahweh’s promise goes unfulfilled. Is the writer not telling us that time can be a severe problem for faith?” We must constantly draw near to God in prayer, asking him to keep us zealous for his face. Time can erode our joy and delight in coming into God’s presence.
• Those whom God has called to preach and teach the word, must understand the weight of the task they have been given. Pastors and elders are not priests, but they do perform a priestly duty by bringing God’s word to his people. Malachi says the priests of his day will be cursed because they caused people to stumble over the law. How many ministers will stand before the Lord of all the earth ashamed because their flocks stumbled over the law due to their teaching? All those who teach the word must bear in mind the awful judgment if they fail at the task. Thus James says that not many should seek to be teachers. (James 3:1)
Wednesday, May 11, 2011
Heidelberg Catechism: Lord's Day 25
Q: 65. Since then we are made partakers of Christ and all his benefits by faith only, whence does this faith proceed?
A: From the Holy Spirit, who works faith in our hearts by the preaching of the gospel, and confirms it by the use of the sacraments.
Q: 66. What are the sacraments?
A: The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, that is, that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.
Q: 67. Are both word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation?
A: Yes, indeed: for the Holy Spirit teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross.
Q: 68. How many sacraments has Christ instituted in the new covenant, or testament?
A: Two: namely, holy baptism, and the holy supper.
Applications
1. The Holy Spirit operates in both the preaching of the Gospel and in the sacraments. Most Protestants would say yes to the first, but no to the second. This also means that just as the Holy Spirit works only in the elect via the preached word, so He works only in the elect via the sacraments.
2. The sacraments are there to assure us that Christ's work upon the cross is sufficient for our salvation. In other words, the sacraments cause us to look away from ourselves to the cross. They are not there so that we might look into our hearts or into some past experience.
A: From the Holy Spirit, who works faith in our hearts by the preaching of the gospel, and confirms it by the use of the sacraments.
Q: 66. What are the sacraments?
A: The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, that is, that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.
Q: 67. Are both word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation?
A: Yes, indeed: for the Holy Spirit teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross.
Q: 68. How many sacraments has Christ instituted in the new covenant, or testament?
A: Two: namely, holy baptism, and the holy supper.
Applications
1. The Holy Spirit operates in both the preaching of the Gospel and in the sacraments. Most Protestants would say yes to the first, but no to the second. This also means that just as the Holy Spirit works only in the elect via the preached word, so He works only in the elect via the sacraments.
2. The sacraments are there to assure us that Christ's work upon the cross is sufficient for our salvation. In other words, the sacraments cause us to look away from ourselves to the cross. They are not there so that we might look into our hearts or into some past experience.
Tuesday, May 10, 2011
Malachi 1:1-5
Background
538 B.C. Cyrus, King of Persia, issues a decree allowing Israel to return to the land. (II Chron. 36:22-23, Ezra 1)
538 B.C. First return to Israel takes place under Zerubbabel. (Ezra 1-6)
536 B.C. Restoration of the temple begins, but stalls.
520 B.C. Haggai and Zechariah are sent by God to encourage Israel to finish building the temple. (Ezra 5:1-2)
515 B.C. The temple is finished.
460 B.C. God sends Malachi to prepare the people for the ministry of Ezra and Nehemiah.
458 B.C. Ezra returns to the land. (Ezra 7-10)
445 B.C. Nehemiah returns to help rebuild the walls of Jerusalem.
The general dating of Malachi is pretty clear. He prophesied during the time of Ezra and Nehemiah. This can be seen from the following facts. First, he prophesied during a time when the temple and priesthood were established and things had become routine. Thus he had to prophesy following the rebuilding of the temple under Zerubbabel, Haggai, and Zechariah. Second, he uses the term “governor” in 1:8. This is a Persian term, again indicating a period when Israel was under Persian rule. Persia ruled from 550 B.C. until around 360 B.C. Finally, Malachi addresses many of the same issues found in Ezra and Nehemiah. For example, the issue of marriage to foreign wives is addressed in Ezra 9-10, Nehemiah 13:23-27 and Malachi 2:11-16. Also both Nehemiah and Malachi address the misuse of the tithe. (Nehemiah 13:10-13 and Malachi 3:8-10) All of this is to say that Malachi probably prophesied during the time of Ezra and Nehemiah.
However, dating Malachi more specifically is difficult. Did he prophesy just before the reforms of Ezra 7-10 and Nehemiah? Did he prophesy during the reforms? Or did he prophesy following the reforms? The time period that makes the most sense is that Malachi prophesied just prior to Ezra and Nehemiah. The lack of specific mention of either Ezra or Nehemiah and the reforms they instituted would indicate that God used Malachi to soften the people of Israel up in preparation for the ministry of Ezra and Nehemiah.
The people during Malachi’s time were downtrodden. The temple had been rebuilt, but not as glorious as before. They had heard or read the great promises given to Haggai and Zechariah about the coming kingdom. However, the picture painted for them in passages like Haggai 2:6-9 and Zechariah 14 was not unfolding before their eyes. Instead they were just a band of rag tag Jews, who were still in subjection to the Persian Empire. No great king had appeared to deliver them. Joyce Baldwin notes that Malachi is a great book for God’s people when they are just waiting. He says, “Malachi’s prophecy is particularly relevant to the many waiting periods in human history and in the lives of individuals. He [Malachi] enables us to see the strains and temptations of such times, the imperceptible abrasion of faith that ends in cynicism because it has lost touch with the living God.”
Malachi is structured around six disputations or debates between God and his people. Here they are:
1. First Disputation: 1:1-5
2. Second Disputation: 1:6-2:9
3. Third Disputation: 2:10-16
4. Fourth Disputation: 2:17-3:5
5. Fifth Disputation: 3:6-12
6. Sixth Disputation: 3:13-4:3
7. Closing Exhortation: 4:4-6
The primary theme of Malachi is the covenant. Malachi begins with God’s mercy in calling Israel into the covenant. Then he moves on to showing the various ways Israel has been unfaithful to the covenant. Throughout the book God promises to be faithful to his covenant even if Israel is unfaithful.
Malachi 1:1-5 How Do You Love Us?
Malachi begins by quoting a question from Israel, “In what way have you loved us?” (vs. 2) Here is the first sign of Israel’s spiritual state during the time of Malachi. She does not believe that God loves her anymore. We are not told the reason for Israel’s doubt. Maybe she expected the promises of Haggai and Zechariah to have been fulfilled by now. Maybe she expected to get her nation back and no longer be under Persian rule. Whatever the reason, she was no longer sure of God’s love.
Malachi gives two specific ways Israel can know that God loves her. First, God elected her to be his covenant people. Malachi says that God loved Jacob and hated Esau, his brother. (vss. 2-3)The point here is not that Jacob was more lovely than Esau. The stories in Genesis show that Jacob was far from perfect. The point is one of election. God elected Jacob and he did not elect Esau. Paul draws this exact point from this passage in Romans 9:13. So Malachi tells Israel God has elected them thus can be assured of his love.
Second, Malachi tells Israel that her enemies will surely be cast down. Edom was a descendant of Esau. Sometime prior to Malachi the Edomites had been driven out of their territory by invaders. The beginning of verse 4 shows that the Edomites had been “impoverished” but hoped to return to the land. God assures Israel that this will not happen. The point here is that Israel has been the recipient of God’s electing love, unlike the descendants of Esau who have and will continue to receive his wrath.
How can Israel know that God loves her? He has shown his covenant love in electing Israel and he has not judged her as he judges the other nations.
Applications
• The election of God’s people is to be a source of comfort and reassurance, not doubt. Many well-meaning Calvinists make election a reason for doubting God’s love. Malachi does not use God’s election this way. Instead, he tells a very disobedient Israel that God loves them because he has chosen them.
• The judgment of God against the enemies of the church is a visible symbol of his love for His people. Throughout history many enemies of the church of have risen. But none of them stand forever. Nations come and go, but the Church of Christ endures. God’s protection of the church and casting down of her oppressors is a sign of his covenant love.
538 B.C. Cyrus, King of Persia, issues a decree allowing Israel to return to the land. (II Chron. 36:22-23, Ezra 1)
538 B.C. First return to Israel takes place under Zerubbabel. (Ezra 1-6)
536 B.C. Restoration of the temple begins, but stalls.
520 B.C. Haggai and Zechariah are sent by God to encourage Israel to finish building the temple. (Ezra 5:1-2)
515 B.C. The temple is finished.
460 B.C. God sends Malachi to prepare the people for the ministry of Ezra and Nehemiah.
458 B.C. Ezra returns to the land. (Ezra 7-10)
445 B.C. Nehemiah returns to help rebuild the walls of Jerusalem.
The general dating of Malachi is pretty clear. He prophesied during the time of Ezra and Nehemiah. This can be seen from the following facts. First, he prophesied during a time when the temple and priesthood were established and things had become routine. Thus he had to prophesy following the rebuilding of the temple under Zerubbabel, Haggai, and Zechariah. Second, he uses the term “governor” in 1:8. This is a Persian term, again indicating a period when Israel was under Persian rule. Persia ruled from 550 B.C. until around 360 B.C. Finally, Malachi addresses many of the same issues found in Ezra and Nehemiah. For example, the issue of marriage to foreign wives is addressed in Ezra 9-10, Nehemiah 13:23-27 and Malachi 2:11-16. Also both Nehemiah and Malachi address the misuse of the tithe. (Nehemiah 13:10-13 and Malachi 3:8-10) All of this is to say that Malachi probably prophesied during the time of Ezra and Nehemiah.
However, dating Malachi more specifically is difficult. Did he prophesy just before the reforms of Ezra 7-10 and Nehemiah? Did he prophesy during the reforms? Or did he prophesy following the reforms? The time period that makes the most sense is that Malachi prophesied just prior to Ezra and Nehemiah. The lack of specific mention of either Ezra or Nehemiah and the reforms they instituted would indicate that God used Malachi to soften the people of Israel up in preparation for the ministry of Ezra and Nehemiah.
The people during Malachi’s time were downtrodden. The temple had been rebuilt, but not as glorious as before. They had heard or read the great promises given to Haggai and Zechariah about the coming kingdom. However, the picture painted for them in passages like Haggai 2:6-9 and Zechariah 14 was not unfolding before their eyes. Instead they were just a band of rag tag Jews, who were still in subjection to the Persian Empire. No great king had appeared to deliver them. Joyce Baldwin notes that Malachi is a great book for God’s people when they are just waiting. He says, “Malachi’s prophecy is particularly relevant to the many waiting periods in human history and in the lives of individuals. He [Malachi] enables us to see the strains and temptations of such times, the imperceptible abrasion of faith that ends in cynicism because it has lost touch with the living God.”
Malachi is structured around six disputations or debates between God and his people. Here they are:
1. First Disputation: 1:1-5
2. Second Disputation: 1:6-2:9
3. Third Disputation: 2:10-16
4. Fourth Disputation: 2:17-3:5
5. Fifth Disputation: 3:6-12
6. Sixth Disputation: 3:13-4:3
7. Closing Exhortation: 4:4-6
The primary theme of Malachi is the covenant. Malachi begins with God’s mercy in calling Israel into the covenant. Then he moves on to showing the various ways Israel has been unfaithful to the covenant. Throughout the book God promises to be faithful to his covenant even if Israel is unfaithful.
Malachi 1:1-5 How Do You Love Us?
Malachi begins by quoting a question from Israel, “In what way have you loved us?” (vs. 2) Here is the first sign of Israel’s spiritual state during the time of Malachi. She does not believe that God loves her anymore. We are not told the reason for Israel’s doubt. Maybe she expected the promises of Haggai and Zechariah to have been fulfilled by now. Maybe she expected to get her nation back and no longer be under Persian rule. Whatever the reason, she was no longer sure of God’s love.
Malachi gives two specific ways Israel can know that God loves her. First, God elected her to be his covenant people. Malachi says that God loved Jacob and hated Esau, his brother. (vss. 2-3)The point here is not that Jacob was more lovely than Esau. The stories in Genesis show that Jacob was far from perfect. The point is one of election. God elected Jacob and he did not elect Esau. Paul draws this exact point from this passage in Romans 9:13. So Malachi tells Israel God has elected them thus can be assured of his love.
Second, Malachi tells Israel that her enemies will surely be cast down. Edom was a descendant of Esau. Sometime prior to Malachi the Edomites had been driven out of their territory by invaders. The beginning of verse 4 shows that the Edomites had been “impoverished” but hoped to return to the land. God assures Israel that this will not happen. The point here is that Israel has been the recipient of God’s electing love, unlike the descendants of Esau who have and will continue to receive his wrath.
How can Israel know that God loves her? He has shown his covenant love in electing Israel and he has not judged her as he judges the other nations.
Applications
• The election of God’s people is to be a source of comfort and reassurance, not doubt. Many well-meaning Calvinists make election a reason for doubting God’s love. Malachi does not use God’s election this way. Instead, he tells a very disobedient Israel that God loves them because he has chosen them.
• The judgment of God against the enemies of the church is a visible symbol of his love for His people. Throughout history many enemies of the church of have risen. But none of them stand forever. Nations come and go, but the Church of Christ endures. God’s protection of the church and casting down of her oppressors is a sign of his covenant love.
Monday, May 9, 2011
Good Links
Brian Croft on what his wife said when asked, "What is something practical I can do to make you feel loved and appreciated by me?” The answer will probably surprise you at first, but after you think about it, you will no longer be surprised.
Toby Sumpter on the Isaiah, Babylon and mothers. The post may look like it has nothing to do with mothers, but keep reading. He gets there eventually.
Pastor Douglas Wilson on seven thoughts about the assassination of Osama Bin Laden.
Toby Sumpter on the Isaiah, Babylon and mothers. The post may look like it has nothing to do with mothers, but keep reading. He gets there eventually.
Pastor Douglas Wilson on seven thoughts about the assassination of Osama Bin Laden.
Assembling Under the Word
"How is the covenant God to govern his people after the covenant mediator is dead, the one through whose ministry they have been redeemed? The covenant will continue as the covenant God assembles his covenant people under his preached covenant word. Deuteronomy is the mandate for the people of God to assemble under the preached word of God, or to be more accurate, the written word preached. This is why Deuteronomy is not really a law book, but a preaching book." (Christopher Ash, The Priority of Preaching, p. 23)
Heidelberg Catechism: Lord's Day 24
Q: 62. But why cannot our good works be the whole, or part of our righteousness before God?
A: Because, the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law; and also, that our best works in this life are all imperfect and defiled with sin.
Q: 63. Do not our good works merit that which God will reward in this and in a future life?
A: This reward is not of merit, but of grace.
Q: 64. But does not this doctrine make men careless and profane?
A: By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.
Applications
1. All of our works in this life are marred with sin. Therefore, there is no room for pride. Without Christ's blood even what we consider "good works" would send us straight to Hell.
2. The Heidelberg does a great job of keeping its answers tied to Scripture. A lot of men feel that any talk of reward is unbiblical. However, the Bible plainly teaches that there are rewards to the faithful. (See II Timothy 4:7-8 and Hebrews 11:6) The question is not, "Is there is a reward?" But rather, "What type of reward is it?" The Heidelberg rightly answers that it is a reward of grace.
3. The doctrine of grace does not lead to men doing whatever they please. Note that last phrase, "It is impossible..." If a man is born again, he grows in holiness. Any other teaching is not from the Bible.
A: Because, the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law; and also, that our best works in this life are all imperfect and defiled with sin.
Q: 63. Do not our good works merit that which God will reward in this and in a future life?
A: This reward is not of merit, but of grace.
Q: 64. But does not this doctrine make men careless and profane?
A: By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.
Applications
1. All of our works in this life are marred with sin. Therefore, there is no room for pride. Without Christ's blood even what we consider "good works" would send us straight to Hell.
2. The Heidelberg does a great job of keeping its answers tied to Scripture. A lot of men feel that any talk of reward is unbiblical. However, the Bible plainly teaches that there are rewards to the faithful. (See II Timothy 4:7-8 and Hebrews 11:6) The question is not, "Is there is a reward?" But rather, "What type of reward is it?" The Heidelberg rightly answers that it is a reward of grace.
3. The doctrine of grace does not lead to men doing whatever they please. Note that last phrase, "It is impossible..." If a man is born again, he grows in holiness. Any other teaching is not from the Bible.
Friday, May 6, 2011
Friday Specials
Many ministries do specials every Friday. Here are the ones for this week.
Canon Press has numerous deals.
You can still can still buy one copy get one free of (until May 8th) Loving the Little Years by Rachel Jankovic. The shipping is free as well. My wife read the book and said it was excellent.
While you are at Canon Press's web site check out their overstock and damaged page. Might I suggest Future Men by Wilson and The Shape of Sola Scriptura by Keith Mathison. You can get them there for 1/2 price.
Canon press is also selling one of their books at 1/2 price every Friday. This week it is Heaven Misplaced by Douglas Wilson. This is a non-technical introduction to post-milleniallism. Type in "50 Fridays" in the coupon code box when you order and you should get the book for 1/2 price.
CBD has some good deals on the older Tyndale New Testament Commentaries. I have found these to be excellent shorter commentaries. A good choice for the layman who wants to dive in deeper to some books from the New Testament. CBD has the ones below for $4.99. I would recommend anything by Leon Morris and there are two on sale by him.
Leon Morris on I and II Thessalonians
Donald Guthrie on the Pastoral Epistles
Ralph Martin on Philippians
Leon Morris on Luke
R. Alan Cole on Galatians
Colin Kruse on II Corinthians
Every Friday Tim Challies has a give away from a Christian book seller. This week the prize is a set of books from Brian Croft. They are geared towards pastors. All you have to do is visit this page and then enter your name and email.
Finally, Ligonier Ministries does a $5 Friday, where they sell certain products for only $5. This week you can find several teaching series by R.C. Sproul available.
Canon Press has numerous deals.
You can still can still buy one copy get one free of (until May 8th) Loving the Little Years by Rachel Jankovic. The shipping is free as well. My wife read the book and said it was excellent.
While you are at Canon Press's web site check out their overstock and damaged page. Might I suggest Future Men by Wilson and The Shape of Sola Scriptura by Keith Mathison. You can get them there for 1/2 price.
Canon press is also selling one of their books at 1/2 price every Friday. This week it is Heaven Misplaced by Douglas Wilson. This is a non-technical introduction to post-milleniallism. Type in "50 Fridays" in the coupon code box when you order and you should get the book for 1/2 price.
CBD has some good deals on the older Tyndale New Testament Commentaries. I have found these to be excellent shorter commentaries. A good choice for the layman who wants to dive in deeper to some books from the New Testament. CBD has the ones below for $4.99. I would recommend anything by Leon Morris and there are two on sale by him.
Leon Morris on I and II Thessalonians
Donald Guthrie on the Pastoral Epistles
Ralph Martin on Philippians
Leon Morris on Luke
R. Alan Cole on Galatians
Colin Kruse on II Corinthians
Every Friday Tim Challies has a give away from a Christian book seller. This week the prize is a set of books from Brian Croft. They are geared towards pastors. All you have to do is visit this page and then enter your name and email.
Finally, Ligonier Ministries does a $5 Friday, where they sell certain products for only $5. This week you can find several teaching series by R.C. Sproul available.
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