The Gospel in the Old Testament

The Gospel in the Old Testament. christ-in-the-old-460x259

What follows is a portion of what will be in part 2 of the book I am writing (Reformed and Baptist). I would like any constructive criticism ya’ll may be able and willing to contribute.

Perhaps the most clear, comprehensive illustration of the gospel in the Old Testament is portrayed in the story of the great flood. In the days of Noah, as in most eras of humanity, men were evil and there were few who knew and worshiped the One God. Noah found favor in the eyes of YHWH (Gen 6:3). Noah alone, of all the men on earth at that time, found favor in God’s sight. What does this mean? Abraham declared that he had found favor in God’s sight (Ex 33:12 & 13) and Moses, like Noah, is said by YHWH to have found favor in His eyes (Ex 33:16 & 17). Each man was solitary in his standing as God’s chosen vessel in the midst of a wicked and crooked generation, just as was the Christ to whom each of these men pointed. These mortal men, however, had no righteousness of their own, as the types always fail to fully portray the anti-type. They found favor in God’s sight because, as we see in the tale of Joseph in Egypt (Gen 39 – 50), God was with each of them and His favor was given to each of them. While each of the ancient patriarchs serve our purpose of showing how salvation has always been by grace given to sinners through faith given to sinners to believe God’s message about the promised Savior, Noah is the one example we will focus on.

In verse 9 we read that Noah was righteous, blameless in his generation – because he walked with God. Here, again, we must not read too much into these adjectives describing Noah. No natural man has ever been or will ever be truly blameless or righteous before God unless God justifies him and makes Him so (Ecc 7:20); there is no one who calls upon God, no one who rouses himself to take hold of Him (Isa 64:7). Noah’s blamelessness means he was circumspect in his living and did not give his generation cause to blaspheme God, just as described in 1 Tim 3:7, wherein the qualifications of elders are revealed. As our Lord kept Himself pure (John 17:4), using His walk with and prayer to His Father (Luke 22:39 – 46) to strengthen Him, so Noah was strengthened by walking with God – just as you and I are in our day. The earth was corrupt in God’s sight, filled with violence (verse 11); note the contrast to Noah, who found favor in God’s sight. As He will do at the end of the age, God the Righteous Judge declared His judgment upon the wicked world (verse 13) and told Noah how to save himself and his family (verses 14 – 17). Noah was told to make an ark and make many rooms in it, for the salvation of his family and all the animals God would shut up in the ark (Gen 7:11 – 17). None but the people and animals that God called would be allowed in the ark, none but those effectually called by YHWH into His provision of refuge would be saved. The vast majority of the earth’s population was consumed by God’s wrath; there was no refuge for anyone other than being in the ark (verses 20 – 23).

Do you see how this story points us to Christ? He was the solitary Son who was pleasing to the Father, hated by the world (John 15:18 & 19) and the wicked and corrupt generation that was seeking after signs (Matt 16:4). God pronounced His judgment that will cause the earth and its starry heavens to burn up and be consumed in His wrath (2 Pet 3:10), brought forth in resurrected glory as will His children be (1 Cor 15:35 – 49). Jesus went to prepare many rooms in His Father’s house, promising to take us there (John 14:2 & 3). The house, the temple (Eph 2:21 & 22), the city in which our Lord will dwell with those He saves (Rev 21:1-3); is built up of His elect, spiritual stones (1 Pet 2:4 & 5); firmly planted on the foundation laid by Jesus (1 Cor 3:11) and the prophets and apostles (Eph 2:20) – our Chief Cornerstone (Acts 4:11) and the other foundations stones that will never be shaken (Heb 12:28). None but those effectually called by God (John 17:1 & 2) will be allowed to enter in to the New Jerusalem that Christ is building by His blood and His righteousness (Heb 9:12; 1 Pet 1:18 & 19; 1 Cor 1:30).

I bring in a parable on baptism in chapter 2, so the reader will also know that this ark is specifically called out by Peter as a type, with the flood representing Jesus’ baptism in the wrath of God (1 Pet 3:21), the cup of which He drank – to the fullest, all the dregs (Psalm 75:2 – 8; Christ stood in our place as the one condemned, which is portrayed here) – to save those He predestined for that glorious end.

This is why I think this bit of history from God’s Holy Scriptures is one of the best for showing the comprehensive story of God’s redemptive purposes shown throughout His Word, which is the main theme in all of Scripture. Don’t take my word for it – this is what the Captain of our salvation said to dull minded disciples shortly after His resurrection. And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:25-27)

It Was a LIE!

Any Christian with basic knowledge of the Bible knew it was a false tale – a lie – from the very Heaven

beginning. But how many professing Christians were taken in? We who claim Christ should not be such easy targets for deceptive tales that rail against the Word of God given to us.

Now, the publisher, author, his parents, and who all else who was involved in allowing this take the country by storm admit is was a lie! Of course, the Washington Post has the story – when has that paper not delighted in trying to bring disgrace to the body and name of Christ.

Read it before they take it down – click this sentence to open the story on the Washington Post web site.

Here’s how it opens:

Tyndale House, a major Christian publisher, has announced that it will stop selling “The Boy Who Came Back From Heaven,” by Alex Malarkey and his father, Kevin Malarkey.

The best-selling book, first published in 2010, purports to describe what Alex experienced while he lay in a coma after a car accident when he was 6 years old. The coma lasted two months, and his injuries left him paralyzed, but the subsequent spiritual memoir – with its assuring description of “miracles, angels, and life beyond This World” – became part of a popular genre of “heavenly tourism.”

Earlier this week, Alex recanted his testimony about the afterlife. In an open letter to Christian bookstores posted on the Pulpit and Pen Web site, Alex states flatly: “I did not die. I did not go to Heaven.”

Contrasting Adam and Israel

This comparison came to me a while back while I was studying for a hand of Godsermon. I do not presume to have unearthed deep truths, but pray this simple comparison prompts the reader to consider each Word that has proceeded from the mouth of God.

Contrasting Adam and Israel.

Adam Israel
Formed by God from the dust of the earth. Formed by God from the dust of the people of the world.
Was brought to life by the word and breathe of God. Was brought into being by the word of God.
Had close fellowship with God. Had close fellowship with God.
Was given a covenant within which to live and prosper. Was given a covenant within which to live and prosper.
Broke the covenant and received the penalty of death, which was carried out in due time. Broke the covenant and received the penalty of death, which was carried out in the fullness of time.
Was cast out of the garden, cursed to walk and work in the world which was wrecked by The Fall. Was divorced by God, left desolate, cursed to walk and work in darkness until the light of Christ.
As a type of Christ, Adam points us to the anti-type, Christ Jesus, in whom there is life for Adam’s children who are secure in the Last Adam. As a type of Christ, Israel points us to the anti-type, Christ Jesus, in whom there is life for Abraham’s children of promise.

A CHRISTOTELIC VIEW OF DANIEL 9:24-27

What follows is an excellent approach to an optimum understanding of this famous but often Disp
misunderstood passage from God’s Word, written by Zachary Maxcey who blogs at Providence Theological Seminary Blog (http://nct-blog.ptsco.org/)

A Preliminary Plea for Tolerance in Non-Essential Eschatological Matters

Few areas of theological study ignite such heated controversy as eschatology. Sadly, on account of eschatological differences, Christians all too often hurl harsh, bitter invectives against those whom they would claim as their fellow brothers and sisters in Christ. Such behavior, not to mention the doctrinal divisions, both damages the public witness of the Body of Christ and significantly hinders the proclamation of the Gospel. In the words of the Apostle James, My brothers, this should not be  (James 3:10).[1] As believers in Christ, we must be able to lock arms together on all essential matters of the Christian faith, while agreeing to disagree in non-essential or disputable matters. We must remember that famous statement of Rupertus Meldenius, In essentials unity, in non-essentials liberty, in all things charity. [2] When we fail to do so, we stand in violation of Christ’s command to love one another as He loved us, an outworking of the second greatest commandment (John 13:34; Matt 22:39). As long as we accept the absolute essentials[3] of orthodox Christian eschatology, we can agree to disagree with fellow believers on such eschatological questions as the timing of the rapture, the issue of the millennium, or the Seventy Weeks prophecy. If we are unable to respectfully[4] differ in Christian love with fellow believers on these (and other) disputable matters, we, including this author, have absolutely no business communicating our eschatological opinions.

Download the 56 page document here: https://app.box.com/s/fmyp05zgs8t1b112nz52

What Does God say about Bioethics?

Christian Bioethics 517UykgR7dL._BO2,204,203,200_PIsitb-sticker-v3-big,TopRight,0,-55_SX278_SY278_PIkin4,BottomRight,1,22_AA300_SH20_OU01_

A review by Stuart Brogden

This book, subtitled A Guide for Pastors, Health Care Professional, and Families, is part of a series on Christian ethics published by B&H Publishing Group. I dare say anyone within each of those groups would be challenged to think more biblically about the relevant issues as well as being better informed by reading this book. In the preface, the series editor tells us the thesis of this book by asking this question: “How do we move from an ancient text like the Bible to twenty-first-century questions about organ transplants, stem-cell research, and human cloning?” This book, written by an ordained minister of the gospel (C. Ben Mitchell) and a physician (D. Joy Riley), gives solid counsel and these emotionally charged issues in 9 chapters, and is broken up into four parts: Christian Bioethics, Taking Life, Making Life, and Remaking/Faking Life. The format of each chapter is a look into a real life situation immersed in the subject, followed by questions for reflection, and Q & A between the authors. Other than a too frequent quoting of Roman Catholics as though that Church is Christian institution, this team provides solid insight from God’s Word on each of these topics.

Chapter 1 gives the reader an overview of the Hippocratic Oath which opened my eyes to the ancient context and false gods the oath was originally made to and the awareness that most doctors today do not subscribe to this oath, which we mostly know as the pledge to, First, do no harm. This was spelled out in explicit language that forbid euthanasia and abortion. The absence of a doctor’s oath to “do no harm” may cause a patient to wonder how much he can trust his doctor. In summing up this topic our physician author observes (page 22, italics in original) “Doctors should work hard to be trust-worthy and humble.” A few pages later (page 28), as they address stem-cell research, our minister reminds us, after quoting 2 Peter 1:3, “God has not left his people without guidance in every area of life. Although the Bible is not a science textbook, its message speaks to the deep underlying values that can guide decisions about scientific matters. Although the Bible is not manual of medicine, its truths may be applied to medical decision making.” This is a key perspective for every child of God to properly understand how to walk in the light of God’s Word. Much of the rest of chapter 2 is good advice for properly reading and understanding the Scriptures, taking into account literary, historical, and cultural context as well the genre of what is being read.

The chapter addressing abortion is sobering and probably eye-opening for most. The authors make a full-court press to establish the humanity of every life, starting from conception. Mitchell makes the essential connection between our view of Jesus and our view of humanity, developing the humanity of our Lord to show how every mortal is given value by the Creator – above all other life forms – from the time the egg is joined with a sperm. At the end of chapter 3, the authors exhort Christians to be active in opposing abortion and supporting life, but they draw no lines of getting involved with pro-life Roman Catholics. Christians must be deliberate and biblically thoughtful in deciding who to get cozy with in the public arena. The next chapter covers death and dying, providing thought-provoking observations about the details of pain and suffering and how one’s Christian world view informs us. A key element in handling the death of any person, they tell us, is to remember the patient (perhaps a close relative) is a human being, not merely a patient to be treated. “Much of the suffering of dying persons comes from being subtly treated as nonpersons.” (page 85) There is discussion of the efforts to extend life, even at the expense of that life being human. It is a long-held desire of fleshly human beings to grasp eternal life in our present form, without submitting to God’s revealed plan of redemption – which includes our death and resurrection. Being a faithful child of God includes how we approach death – do we trust our heavenly Father in our dying as did our Savior? Again, we get faithful advice (pages 100 & 101): “Through the resurrection of Christ, God has given us grounds to hope that death, however awful, will not have the last word.” Amen!

As they move from taking life to making life, the reader is presented with a biology lesson on how babies come into the world. They take this opportunity to reinforce the Christians view of anthropology (page 113): “Knowing that pregnancy occurs at fertilization rather than at implantation will help us make several important distinctions later.” They then cover several options medicine has provided for artificial this or that, discussing the line we cross regarding family integrity and God’s authority, observing (page 123), “When a third party intrudes on the procreative relationship, the divinely instituted structure of the family is altered. Trouble is bound to follow.” This may be unwelcome by some, who have such a great desire for a child that their love for the Word of God is overshadowed. All of us fall into this pit on one issue or another from time-to-time, so let us not rush to judgment.

The last part of this fine book covers the definition of death and the forces behind the changes we’ve seen in the last 50 years; organ donation and transplants; cloning and human/animal hybrids; and life extension practices. In this last category, we are introduced to trans-humanists, a group that wants to extent life in the human body and beyond. This was the topic of recent movie, Transcendence, which traced the consequences of a computer scientist whose “essence” was transferred into a powerful computer he had built. It gets very ugly before it ends. In summing up how we who profess Christ ought to look at aging, Mitchell provides a contrast between Christians and Trans-humanists (page 181): “Interestingly, the trans-humanists and Christians seem to have some common concerns. We share:

  • The quest for the good life.
  • Longing for immortality
  • Pursuit of the relief of human suffering
  • Appreciation for technology’s benefits.

Where we differ is in the mean to achieve these aims. For Christians the good life and the goods of life are found in God and his presence in our lives. The good life is not defined by the number of years one lives but the reality of God’s presence in however many years one lives. While we, like the apostle Paul, long for immortality, Christians understand that they already possess it. … Another place we differ with the trans-humanist is in loathing every human limitation. Because we are creatures and nor creators, we accept most limitations as gifts from the One who made us.”

And while there is much more in this book that will do the reader much good, I think that is a wonderful point on which to end this review. Christian – are you content with our God’s provision in your life? Do we think we deserve better than YHWH has given us? To quote the Apostle, “Who are you, oh man, to answer back to the One who made you thus?” Let us, as did the Lord Jesus, trust ourselves to the One who judges justly. Trust God, rejoice always, pray without ceasing, give thanks in all circumstances, for this is the will of God for you in Christ Jesus. In living and dying – and all that comes between those two finite points.