The Bishop of London, Richard Chartres, gave the address at the funeral for Baroness Thatcher today. The Daily Telegraph has posted a video and full transcript. He began by noting Thatcher’s kindness and her Methodist upbringing. He moved to her Christian faith in closing and a message of hope in the gospel of Jesus Christ.

One thing that everyone has noted is the courtesy and personal kindness which she showed to those who worked for her, as well as her capacity to reach out to the young, and often also to those who were not, in the world’s eyes, “important”.

The letter from a young boy early on in her time as Prime Minister is a typical example. Nine year old David wrote to say, “Last night when we were saying prayers, my daddy said everyone has done wrong things except Jesus. I said I don’t think you have done bad things because you are the Prime Minister. Am I right or is my daddy?”

Perhaps the most remarkable thing is that the PM replied in her own hand in a very straightforward letter which took the question seriously. “However good we try to be, we can never be as kind, gentle and wise as Jesus. There will be times when we do or say something we wish we hadn’t done and we shall be sorry and try not to do it again. … If you and I were to paint a picture, it wouldn’t be as good as the picture of great artists. So our lives can’t be as good as the life of Jesus.”

She described her own religious upbringing in a lecture she gave in the nearby church of St Lawrence Jewry. “We often went to church twice on Sundays, as well as on other occasions during the week … We were taught always to make up our own minds and never take the easy way of following the crowd.”

Her upbringing was in the Methodism to which this country owes a huge debt. When it was time to challenge the political and economic status quo in nineteenth century Britain, it was so often the Methodists who took the lead. The Tolpuddle Martyrs, for example, were led not by proto-Marxists but by Methodist lay preachers.

And later:

The natural cycle leads inevitably to decay, but the dominant note of a Christian funeral service, after the sorrow and the memories, is hope.

In the gospel passage read by the Prime Minister, Jesus says “I am the way, the truth, and the life”. “I am” is the voice of the divine being. Jesus does not bring information or advice but embodies the reality of divine love. God so loved the world that he was generous: he did not intervene from the outside but gave himself to us in the person of Jesus Christ, and became one of us.

What, in the end, makes our lives seem valuable after the storm and stress has passed and there is a great calm? The questions most frequently asked at such a time concern us all. How loving have I been? how faithful in personal relationships? Have I found joy within myself, or am I still looking for it in externals outside myself?

Margaret Thatcher had a sense of this, which she expressed in her address to the General Assembly of the Church of Scotland: “I leave you with the earnest hope that may we all come nearer to that other country whose ‘ways are ways of gentleness and all her paths are peace’.”

Even if the nation is divided regarding her political policies we still celebrate the gospel and find hope for the future in our faith in the Lord Jesus Christ. I rejoice that this message can be heard by the British public, the commonwealth and beyond.

Go to the The Telegraph page to see more links.

The Message of the Prophets For Today:

Introduction and overview.

The prophetic books are those collected at the end of the Old Testament; Isaiah through Malachi. They are often divided into Major and Minor prophets – not because of their significance or their accuracy – simply because of the size of the literature. This is the order of the books in our Bibles:

Major writing prophets (of which there are four) in their order we have them in our Bible today: Isaiah, Jeremiah, Ezekiel, and Daniel. Minor Writing Prophets (of which there are twelve): Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

A “prophet” is a spokesman sent by God. This is clear from the use of the term “prophet” in three Old Testament passages: (1) Exodus 6:28-7:2. When Moses objected to being the spokesman for God to Pharaoh, God appointed Aaron to be Moses prophet, i.e., his authorized spokesman. The issue here is one person speaking for another. (2) Numbers 12:1-8. Aaron and Miriam, perhaps out of jealousy, sought to supplant Moses as mediator of God’s revelation with themselves (cf. Vs. 2), but God dramatically intervened to show He would speak directly with Moses alone and that He would also speak through those called prophets by dreams and visions. But the implication as to the meaning of “prophet” is clear. A true prophet is one who speaks for God to man. (3) Deuteronomy 18:9 -22. Just before the death of Moses, we have the formal announcement of the office of the nabi, the prophet, on a continuing basis. These verses make it clear that the prophet is one who speaks forth the message which God has revealed to him

Prophecy is not always predictive. It is a mistake to think that Old Testament prophecy was always predictive or foretelling of the future. There were times when the prophet spoke only to his own generation without any special reference to the future. He called his generation to repentance or to a social change within the nation or political changes. They warned the nation and its leaders of wrongs that needed to be corrected. They were primarily messengers of God, whether they spoke of the past, the present, or the future. There is a difference between “foretelling” – predicting the future – and “forthtelling” – bringing a correction and a call to repentance. Themes of salvation and repentance and a God of covenant showing grace to His people is easy to spot throughout all the books. Of course there are passages that are specifically “Messianic” in nature, in that they point to a deliverer to come, one who is of the line of David, is anointed of the Lord and fulfills the promises of the Scriptures.

The books cover three distinct periods in the history of the people of God, prior to the coming of Messiah. The men spoke on behalf of God to direct the people to walk according to the laws of the Lord and maintain their distinctiveness in the midst of unbelieving gentiles, fulfilling the promise of God to be a blessing. The purpose of the prophet was to call the people back to God and to the truth of God. It involved warning the people of the consequences of their actions and a call to repentance. At times it was a message of God’s plan for the future of His Kingdom. The heart of the message of the Prophets was the three part formula: “I will be your God, You will be my people, I will dwell in your midst.”

The first period is that of the Assyrian period (745-612). This first era covers the events that led to the eventual demise of the Northern tribes in 722 BC. The Prophets in this period were: Amos, Jonah, Hosea, Isaiah, Micah, Nahum, Joel (?). II Kings 15 marks the end of Israel.

The second is that of the Babylonian period (612-539), covering the events leading to the captivity of the southern kingdom (of Judah and Benjamin) in 586 BC. The prophets were Jeremiah, Zephaniah, Habbakkuk, Ezekiel, Daniel, Joel (?). II Kings 25 gives the account of exile.

The third, and final period is that of the Persian (539-336), detailing the restoration of Judah and the return of the exiles to the promised land, dated to the decree of Cyrus in 538 BC. Prophets include Zechariah, Haggai and Malachi. II Chron 36 is the decree of Cyrus to let the Jews (those of the tribe of Judah) return to Jerusalem.

A Summary of The message of the Prophets: I will Be Your God; You will be my people, I will dwell in the midst of You. Gen 17:7, Ex 6:7; Leviticus 26:12 Deut 23:14. with 27 cross references in other scriptures, twelve times in the prophets; four times Jeremiah, four times in Ezekiel. The mission of the prophet was to call the people back to this original purpose of oneness and union with the God of covenant.

From the Assyrian Period, the demise of Israel (II Kings 15)

This period includes Jonah, Amos, Hosea, Micah Isaiah, Nahum and Joel.

He has told you, O man, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God? (Micah 6:8)

It shall come to pass in the latter days
that the mountain of the house of the LORD
shall be established as the highest of the mountains,
and shall be lifted up above the hills,
and all the nations shall flow to it,
and many peoples shall come, and say:

“Come, let us go up to the mountain of the LORD,
to the house of the God of Jacob,
that he may teach us his ways
and that we may walk in his paths.”
For out of Zion shall go the law,
and the word of the LORD from Jerusalem. (Isaiah 2:2-3)

For I the LORD love justice;
I hate robbery and wrong;
I will faithfully give them their recompense,
and I will make an everlasting covenant with them. (Isaiah 61:8)

“For behold, I create new heavens
and a new earth,
and the former things shall not be remembered
or come into mind.
But be glad and rejoice forever
in that which I create;
for behold, I create Jerusalem to be a joy,
and her people to be a gladness.
I will rejoice in Jerusalem
and be glad in my people;
no more shall be heard in it the sound of weeping
and the cry of distress. (Isaiah 65:17-19 ESV)

“Yet even now,” declares the LORD,
“return to me with all your heart,
with fasting, with weeping, and with mourning;
and rend your hearts and not your garments.”
Return to the LORD your God,
for he is gracious and merciful,
slow to anger, and abounding in steadfast love;
and he relents over disaster. (Joel 2:12-13)

When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it. (Jonah 3:10)

From the Babylonian period, the exile of Judah (II Kings 25)

This period includes Zephaniah, Habakkuk, Jeremiah, Ezekiel and Obadiah.

The book of Obadiah is a declaration of judgment on the nation of Edom, and a promise of restoration for God’s covenant people. There are echoes of Jeremiah 49, and Lamentations 4:22. The book is only short, just 21 verses. 19-21 is a well known promise of deliverance and an anticipation of a king and savior.

For Jeremiah, the key New Covenant passage is from 31. This is not so much a Christocentric announcement as it is an expectation of regeneration through the work of the Holy Spirit. Although this is dependent on the death and resurrection of Christ for the realization of the work of the Holy Spirit – it is not a “Messianic” passage. It is best to think of the life and ministry of the prophet Jeremiah as a whole picture, and to see his sorrows and his hardships as being a single type of the life of the Messiah to come.

Baruch dictated the words of Jeremiah on a scroll, took the scroll to the King and read it. But Jehoiakim, the king, turned the scroll and cut it into pieces with his knife and burned it (36.23-24). He persecuted the prophet and other godly people. Jeremiah was hated by the king, false prophets, and many people. He was put in prison (20.2; 38.6). Eighteen times the word prison is used in referring to Jeremiah.  Those that are ungodly will try to stop the word of God (22.24-30). These are all parallels to the life and surroundings of the Lord Jesus who was despised and rejected. One could say that the narrative storyline of Jeremiah, known as the weeping prophet, was an anticipation of the ministry of Christ who also wept over Jerusalem.

but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD.” (Jeremiah 9:24)

And wherever the river goes, every living creature that swarms will live, and there will be very many fish. For this water goes there, that the waters of the sea may become fresh; so everything will live where the river goes. (Ezekiel 47:9)

Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth. (Daniel 2:35)

“The righteous by faith will live” (Habakkuk 2:4).

From the Persian period, the restoration of Judah (II Chronicles 36)

This period includes Haggai, Zechariah, and Malachi.

Yet now be strong, O Zerubbabel, declares the Lord. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the Lord. Work, for I am with you, declares the Lord of hosts, according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not (Haggai 2:4-5).

Then he said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. (Zechariah 4:6)

“For I the LORD do not change; therefore you, O children of Jacob, are not consumed. From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you say, ‘How shall we return?’ (Malachi 3:6-7)

“Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction” (Malachi 4:5-6).

Throughout the prophetic literature there is a continued call to repentance for the people of God – and there is a promise of deliverance through the coming Messiah.

_________________

For those readers who are NCC family, tomorrow, April 7th, Jeff Crooks will be teaching through the books from the Assyrian period, next week, April 14, I will go through the books from the Babylonian period, then April 21st Ed Bryant will introduce those from the Persian period and the return from exile. I will conclude the series on the 28th with the more specific Messianic passages from the books of the prophets. Hope you can join us for the 9:30 hour.

From the brilliant “Death of death in the death of Christ,” by John Owen (1616 – 24 August 1683). The following is the conclusion to the book, he uses twelve points (you try and say “twelfthly!”) to summarize the previous three hundred pages or so. This is not easy listening, you will need to stay with him but I promise this is still the most definitive work on the atonement of Christ. As we celebrate resurrection day, it is still crucial we remember what Christ has achieved through his death. Read on and be encouraged.

First, What is the meaning of that phrase, Heb. ii. 17, Εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ, “To make reconciliation for the sins of the people,” and this being done as a priest towards God, Heb. v. 1, — whether the meaning of it be declared love from God to man? 

Secondly, Is not the end of sundry typical sacrifices to make an atonement with God on their behalf for whom they were sacrifices? Exod. xxix. 33, 36, xxx. 10, 15, 16; Lev. vi. 7; Numb. xvi. 46, and very many other places; — and whether this were to turn away the wrath of God, or to reconcile men to him?

Thirdly, Is not the death of Christ a proper sacrifice? Eph. v. 2; Heb. ix. 26, 28; John i. 29; the antitype of all sacrifices, in which they have their accomplishment? And did it not really effect what they carnally and typically figured? Heb. ix. 11–14, etc., x. 1–7, etc. And was it not offered
to God?

Fourthly, Was not Jesus Christ a priest for his people, in their behalf to deal with God, Heb. ii. 17, v. 1, 2, vii. 26, 27; as well as a prophet, to deal with them in the behalf of God? and whether the acts of his priestly office do not all of them immediately tend towards God for the procuring good things for those in whose behalf he is a priest?

Fifthly, Whether Christ by his intercession doth appear before God to declare the love of God to his? or whether it be to procure farther fruits of love for his? Rom. viii. 34; Heb. vii. 25, ix. 24.

Sixthly, Did not Christ, by and in the oblation of himself, through the eternal Spirit, pay a ransom, or valuable price of redemption, into the hand of his Father for the sins of the people? Matt. xxvi. 28; Mark x. 45; 1 Tim. ii. 6; Eph. v. 2; Job xxxiii. 24. And whether a ransom be a price of  deliverance, arguing a commutation? Exod. xxi. 30, xxx. 12. Or whether Christ paid a ransom to his Father for the souls and sins of his people, thereby to declare to his people that there was no need of any such thing? And what think you of the old saying of Tertullian, “Omnia in imagines vertunt, imaginarii ipsi Christiani?” 

Seventhly, Did not Christ in his death bear our sins? John i. 29; 1 Pet. ii. 24; Isa. liii. 6, 11; 2 Cor. v. 21. And whether to bear sin in the Scripture be not to bear the punishment due to sin? Lev. v. 1, etc. And is not to undergo the punishment due to sin, to make satisfaction for sin?

Eighthly, Did not Christ, as our surety, undergo all that is anywhere threatened against sin, and by the justice of God is due unto it? Heb. vii. 22, iv. 15; Gal. iii. 13; 2 Cor. v. 21; Heb. v. 7; Luke xxii. 44, etc.

Ninthly, Is there not a purchase and procurement of good things assigned to the death of Christ? Isa. liii. 5; Heb. ix. 12; Acts xx. 28; 1 Thess. v. 9; Luke i. 74; Rom. v. 10; Eph. ii. 16, etc.

Tenthly, Seeing that place of Rom. v. 11, “By whom we have now received the atonement,” is urged to disprove the purchase of peace and reconciliation with God for us, whether by “the atonement” there be meant our reconciliation to God? and whether it be proper to say we have received or accepted of our conversion or reconciliation?

Eleventhly, Whether to affirm that all that was done in and by Christ was but a sign and representation of what is done spiritually in us, be not to overthrow the first promise, Gen. iii. 15, yea, the whole gospel, and to make it, as it is called, a “childish thing?”

Twelfthly, Whether it be fair and allowable, for men professing the name of Christ, in the trial of truth, to decline the word of God? And whether such declension be not an invincible demonstration of a guilt of falsehood? Deut. iv. 2, xii. 32; Josh. i. 7; Ps. xix. 7; Prov. xxx. 6; Isa. viii. 20; Luke i. 4, xvi. 29; John v. 39, xx. 30, 31; Gal. i. 8, 9; 2 Thess. ii. 2; 1 Tim. vi. 20; 2 Tim. iii. 16, 17; 2 Pet. i. 19, etc. Thus much, courteous reader, I thought good to premise unto thee, though something out of order, upon the discovery of a new opposition made to a precious truth of God, which thou wilt find explained and asserted in the foregoing treatise; and this liberty I hope I have assumed without the offence of any. It is not about trifles that I contend (I abhor such ways), but for the faith once delivered to the saints. Now, “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity.
Amen.”

J O Coggeshall, April 25, 1648.

You can get a free E-copy of the book in various forms here.

As if the severity of the punishment had not been sufficient of itself, he is hanged in the midst between two robbers, as if he not only had deserved to be classed with other robbers, but had been the most wicked and the most detestable of them all. We ought always to remember, that the wicked executioners of Christ did nothing but what had been determined by the hand and purpose of God; for God did not surrender his Son to their lawless passions, but determined that, according to his own will and good pleasure, he should be offered as a sacrifice. And if there were the best reasons for the purpose of God in all those things which he determined that his Son should suffer, we ought to consider, on the one hand, the dreadful weight of his wrath against sin, and, on the other hand, his infinite goodness towards us. In no other way could our guilt be removed than by the Son of God becoming a curse for us. We see him driven out into an accursed place, as if he had been polluted by a mass of all sorts of crimes, that there he might appear to be accursed before God and men. Assuredly we are prodigiously stupid, if we do not plainly see in this mirror with what abhorrence God regards sin; and we are harder than stones, if we do not tremble at such a judgment as this.

When, on the other hand, God declares that our salvation was so dear to him, that he did not spare his only- begotten Son, what abundant goodness and what astonishing grace do we here behold! Whoever, then, takes a just view of the causes of the death of Christ, together with the advantage which it yields to us, will not, like the Greeks, regard the doctrlne of the cross as foolishness, nor, like the Jews, will he regard it as an offense, (1 Corinthians 1: 23,) but rather as an invaluable token and pledge of the power, and wisdom, and righteousness, and goodness of God.

~John Calvin~

From his commentary on John’s Gospel

From The Codex Sinaitcus

Canon and Canonicity

Can you answer the question, “why do we believe the Scriptures are true?” Are you a seeker? Have you ever wondered “why do Christians believe in the Bible?” I hope this post helps to answer these important questions. 

The Scriptures of the Old and New Testament, comprised of sixty-six books, become the Bible that we know and love today. The term “canon” means “measuring-rod.” When applied to the Scriptures it is a standard by which all other things are weighed and compared to. The Scriptures are the one and only standard by which God’s people are to live.

To know and understand the Scriptures is to know The Lord, and to know our new identity as believers.

From the Reformation, when there was a distinct separation from the Catholic church, there has been a stronger call to the significance of the Scriptures – as against the organized church, from where we get the term Sola Scriptura. Calvin says that the Scriptures are not based on any authority outside itself. It is self attesting. It is not based on the authority of the Church, for the Church rests on it. Calvin’s expression for this is “self-authenticating.”

For as the aged, or those whose sight is defective, when any book, however fair, is set before them, though they perceive that there is something written, are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly (Institutes VI. i.).

One of the most significant figures to explain a traditional and reformed view of a doctrine of the Scriptures into the twentieth century was B B Warfield:

B. B. Warfield

It is ridiculous to propose [God] was reduced to the necessity of going down to earth and painfully scrutinizing the men He found there, seeking anxiously for the one who, on the whole, promised best for His purpose; and then violently forcing the material He wished expressed through him, against his natural bent, and with as little loss from his recalcitrant characteristics as possible. Of course, nothing of the sort took place. If God wished to give His people a series of letters like Paul’s, He prepared a Paul to write them, and the Paul He brought to the task was a Paul who spontaneously would write just such letters (The Inspiration and Authority of the Bible).

Internal Evidence to the Authority of the Scriptures

1) There are over three hundred scriptures which anticipate a messiah to come, these three hundred and fifty or so scriptures are fulfilled in the coming of Christ and the work which he has done, of which Deuteronomy 18, Psalm 2, 110, Isaiah 9, 52-3 are just prime examples.

2) The validity with which Jesus himself attests to. Jesus Christ in his life and ministry attests to the authority and meaning of the Scriptures. Jesus claimed to be the divine Son of God and confirmed His claims through His sinless, miraculous life and resurrection. The events of His life have been recorded in the four Gospels, which have proven to be historically accurate and written by first century eyewitnesses. Consider the following:

As a young boy, speaking to the scribes, he knew the scriptures

At his temptation he used Deuteronomy to rebuke the Devil three times

At the onset of his public ministry he read from the Isaiah scroll.

In addressing the questions of the Pharisees he would often say, “do you not know? As it is written in your Scriptures.”

At the end of Luke, on the road to Emmaus he tells the two who are walking “everything concerning himself from the scriptures.”

3) There are four other important NT texts which show the authority of the Scriptures (of several more), primary of which is 2 Timothy 3:16-17

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

The “God-breathed” (theopneustos - θεόπνευστος) aspect is God moving upon his own servants to enable them, by his Spirit, to express His own will and direction to His covenant people.

A passage from 2 Peter reminds us of the agency of God, not only in the writing but also in the understanding:

 Knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit (2 peter 1:20-21).

Paul writes to the Romans to encourage them of their inclusion in the Biblical storyline of Israel that now includes them, as he writes to show them Jew and Greek become one in Christ.

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope (Romans 12:4).

A wonderful example of the transition from the Old to the New Testament is found in the opening verses of the letter to the Hebrews. Here the writer is beginning to show that Christ is greater than all that has gone before, and in doing so there is a validation of the OT Scriptures:

 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world (Hebrews 1:1-2).

External Evidence to the Authority of the Scriptures

There is a strong Jewish heritage which highlights the authority and validity of the OT texts, and, into the second century, Jewish sources also become an external witness to the origins of Christianity.

 Philo of Alexandria (20 BC – 50 AD) was a Greek – Jewish philosopher who wrote about Jewish customs and traditions to explain what it meant to be Jewish to his readers and students in a Greco-Roman culture. Although he does not quote from Ezekiel, Daniel, Song of Songs, Ruth, Lamentations, Ecclesiastes, or Esther he does from all the other books. Although he positioned himself toward a Jewish-Greek syncretism still his commentary and exegesis of the OT texts goes to show their importance.

Josephus (37-100) is a key Jewish historian who was under the care of Vespasian from the Roman war of 68, then wrote several accounts collected into very well known works. For the sake of the Roman leaders he wished to validate the legitimacy of the Jewish people (as compared to say the Barbarians in the north or any other non-Roman cultures). His most significant is “History of the Jews,” here Josephus goes from creation to his own day to show their heritage. In doing so he goes through the Jewish Scriptures of the OT.

There is also a famous (and much disputed) passage where Josephus mentions the teacher Jesus. The mention is called the “Testimonium Flavianum” (Ant. 18.63-64). And deserves an entire post all to itself. It would seem the mention is indeed made by Josephus, but perhaps has been “embellished” by Christian copyists. The mention alone (without the exaggeration) still goes to show the authenticity of the historic Jesus.

The Caves at Qumran

Qumran was the name for the Essene community on the shore of the Dead Sea. They withdrew from the Jerusalem culture in order to retain what they believed to be a truer Judaism. There were nearly 1000 scrolls found in eleven caves. They include – in various forms of decay – a complete collection of the OT but for the exception of Esther. The incredible nature of the close connection to a modern translation is still being realized today. K.A. Kitchen has said,

Ultimately, by far the most important contribution of the Dead Sea Scrolls for biblical study lies in their witness to the recopying and transmission of the Hebrew text of the books of the Old Testament (The Bible in Its World 129).

Talmudic Judaism is a name for the Jewish tradition post first century. After the Roman wars the Jewish community began to restructure itself around the oral traditions of the elders as they no longer had the temple. The Mishnah is the name for the writings of the elders, the Gomorah is the name for the accompanying commentary on the Mishnah. Together these works are known as the Jewish Talmud. First these writings confirm and authenticate the OT books and although now into the second and third century there is mention of the Christians, and mention of the NT writings.

Christian Witness______________

Ignatius (d. 120) wrote 7 letters. He quoted from the gospels, and from the Pauline Epistles.

Polycarp (d. 155) wrote to the Philippian church on his way to martyrdom. Has over 112 bible references, about 100 are from the NT scriptures.

Turtullian 155-220 against montanists and against Marcion. He quotes from every book of the NT except for 2 Peter, James, 2 John and 3 John.

Athanasius

Athanasius (who attended Nicaea) 293-370 lists all the NT books.

Eusebius the historian 260-340 Lists all the NT Books, and he has categories of recognized, disputed (he included James and II Peter, II and III John), spurious (other writings such as the didache and The Shepherd of Hermes) and heretical (Gospel of Thomas and so on).

Archaeology and Paleography__________

The Moratorian Canon (dated to 200), discovered by L A Muratori in the 17th century, lists all the NT books in order.

Codex Sinaiticus 4th century is an entire Bible (Old and New) of which we have three copies, and since 2009 has been published online.

Sir Alfred Chester Beatty

P46 is the catalog name for a very important papyrus. November 17th, 1931, the London Times newspaper ran with the headline that twelve New Testament manuscripts had been discovered in a graveyard in Egypt. Chester Beatty, the British archeologist, immediately bought up all he could. In total, including this one, there are over 120 New Testament Papyri, most of which are scraps or single pages or single epistles, each are given a coded Blackletter P (for Papyrus) and a number, this one is known as P46. experts have dated P46 to the middle to late second century, 150-200 A.D. P46 is now the earliest existing document to any of the Pauline writings (P52, a scrap of John 18 is dated earlier to 115-120 A.D.).

In conclusion I want you to read N T Wright on the authority of the Scriptures.

N T Wright

In Romans 15, by contrast, Paul says, ‘That by patience and encouragement of the scriptures you might have hope’; because scripture brings God’s order to God’s world.  And that order will forever be breaking in as a new word, recognizably in continuity with words heard from God before, but often in discontinuity even with the very traditions by which those older fresh words were preserved and transmitted. Scripture is the book that assures us that we are the people of God when, again and again, we are tempted to doubt. 

Scripture is the covenant book, not just in order that we can look up our pedigree in it and see where we came from (Abraham and so on), but the book through which the Spirit assures us that we are his people and through which he sends us out into the world to tell the Jesus story, that is, the Israel story which has become the Jesus story which together is God’s story for the world. And as we do that in the power of the Spirit, the miracle is that it rings true and people out there in the world know, in this or that fashion, that this strange story which we are telling does in fact run deeper than the world’s stories

The ultimate conclusion is a call to read our Bibles more, to be faithful students of the word, to have the Scriptures as first place, that we might see our world and the story of redemption with gospel clarity.

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You can go to the B B Warfield article here.

On the Testimonium Flavianum go to the CARM page.

Codex Sinaiticus online page.

UK Daily Telegraph article when Sinaiticus went online.

Go to my adfines archive post on P46

Article by N T Wright on Biblical Authority.

Romans (part 5) Chapter 6: Dead to Sin, Alive to God in Christ

The preliminary lead-in to this significant chapter, on the new creation realities of being united to Christ, is the closing verse of chapter 5: “as sin reigned in death, grace also might reign through righteousness.” This verse would lead any reader to the natural conclusion that they could continue in sin, because they have experienced the grace of God in the gospel. Paul now addresses them, through his hypothetical interlocutor (“what should we say then?”), to anticipate and correct this wrong expectation.

Overview of Chapter 6

Objection Stated: (v. 1)

Objection answered by main teaching (vv. 2-11) – Christians have died to sin.

Encouragement based on the teaching (vv. 12-14) – Do not let sin reign.

Objection restated: (v. 15)

Supplementary argument 1 (v. 16)

Supplementary argument 2 (v. 17-19a)

Encouragement (from vv. 12-14) repeated (v. 19b)

Supplementary argument 3 (vv. 20-23)

In Summary:

Part 1 (vv. 1-11). All Christians have died to sin as we are united to Christ.

Part 2 (vv. 12-14) Now freed from sin, we offer ourselves freely to God.

Part 3 (vv. 15-23) We should live for Christ (dying to sin) because this alone leads to life.

Exposition:

Paul has been showing that there is a connection between sin-law-grace. To the Jew, the connection is between law-grace, in that the law is given as a means of grace to the Old Covenant community, i.e. the law is how the covenant people live by grace (not as a doorway to salvation, but a ceiling of expected behavior – “I have saved you [Ex 20:1-2] – now this is how you should live as my people” [Ex 20 3-17]). To the Jew there was no perceived choice between law or grace, these two things are inseparably connected.

What Paul is doing, however, is to bring in sin, and the inadequacies of humanity, to show a deeper need of grace for all people. Paul sets sin and grace in antithesis (5:19-21) by doing so he puts law on the side of sin, not of grace (5:20). Remember, by encouraging those who have the law to rest upon it (2:17, 23) it results in a hardness to grace (2:4-5). So the question of 6:1 is inevitable, in what relationship do sin-grace-law have with one another? Are we to continue in sin so that grace might increase? Of course not (mei genoito)! We still live by the law, just not for the law.

Paul’s answer in v. 2 is we have died to sin his second answer in to the repeated objection (v. 15) is we have become slaves of righteousness. This is the new identity of the believer in regards sin-law-grace. This will become even clearer in chapter 7. The decisive point has come through Christ’s death and resurrection (compare 1:4), which has initiated a new way in which God deals with humanity. Therefore the believer moves from this old way of life (in bondage to sin death and the law) through baptism, unified by faith in the death of Christ, and now enters the new expression of grace and faith in the life of the resurrection.

There are multiple contrasting themes which create literary pictures for the reader: death – life, baptism – impurity, crucifixion – resurrection, burial – newness, slavery – freedom,  sin – purity,  righteousness – unrighteousness, law – grace, impurity – sanctification, wages – free gift.

This chapter is significant in the life of the believer to highlight new covenant realities, being dead to sin and alive to God in Christ. The identity of each covenant believer has to move from chapter 5 and into 6, by that I mean we must6 have a confidence before the Lord when it comes to knowing who we are in the illuminating light of the gospel of salvation. If you ever feel down, or are going through a troubling time, you don’t have to go to 8:28 to feel good. 

1. Rephrase the objections of vv 1 & 15, how would you be Paul’s interlocutor, following 5:21?
2. Find and account for all the places in vv. 1-11 where the believer is said to be united to the various works of Christ, how are they connected to us?
3. What is the significance of the resurrection (cf. 4, 5 & 8)?
4. What is Paul’s charge in 12-14? How is this different from simply being “good” or trying to keep the law by ourselves?
5. What are the two different types of slavery (v. 16)? Why do we have to be slaves at all, why not be in charge of our own lives?
6. How are believers transferred from being slaves to sin to being slaves to Christ?
7. This is Paul’s fist mention of sanctification (compared to justification). What is the significance of this term? What means are there by which we can mature in holiness and progress in sanctification?

Romans (part 4) Chapter 5: Peace With God & The Abundance of Grace

1:1-15 Introduction

1:16-4:25 Coming Under Grace

5:1-8:39 Living Under Grace

9:1-11:36 The Overflow of Grace

12:1-15:13 A Church Shaped By Grace

15:14-16:27 Conclusion

Chapter 5 is the beginning of the new section where Paul now transitions to explain those gospel elements he has mentioned in brief so far. These aspects are “justice,” “sin,” “redemption,” “atonement” (propitiation), “justification,” “hope” and “glory.” The glory of God is displayed, through His means of justice (in punishment for sin) and redemption (through the work of Christ to bring salvation to those who are chosen). Due to this God-sourced redemption there is now no boasting for those who are saved (3:27).

In the first section we are told by Paul that there is no boasting in oneself – in terms of earning our salvation – either due to obeying the law, inner sanctification or even faith as a work. Now, here in chapter 5 we are told there is room for boasting, but this boasting is in Christ due to our salvation. This is a boasting that unites the church, it unites the people of God, it unites the family of the redeemed with a single common expression. Those, therefore, who are in CHirst are now a new humanity, with a new identity.

vv 1-11 Peace With God

A Salvation Which is Past, Present and Future 1-2

Joy In Suffering 3-8

Reiteration of A Salvation Which is Past, Present & Future 9-11

vv 12-21 The Abundance of Grace

The Reign of Sin 12-14

The Reign of Christ 15-17

The Reign of Grace 18-21

This peace which we have with God, is not an item to possess but it is “relationship,” relationship with the Lord, relationship which is restored back to God’s original intention. A oneness with Him, through the cross-work of Christ. It is not through ourselves, but through the free gift of God’s grace in His Son.

Verses 1-2 describe a three part aspect to our redemption, “have been,” “have,” and “in hope of;” Past, present and future. This is an example of already/not-yet, that which is achieved, is reality, that which we still wait for.

3-8 show how normal it would be for the Christian to encounter difficulties. Hardship is to be expected in the life of the believer, but Christ is with us and we consider it great joy.

9-11 emphasize reconciliation and the truth that believers are now, ministers of reconciliation.

On 12-21

The Pelagian controversy, as it was later known, was centered around the dialogue between Augustine and the British monk Pelagius, who was living and ministering in Rome. According to Pelagius Adam was created neutral, with a capability for either good or evil able to freely choose either. Augustine held a position in contradistinction to Pelagius, he uses three pictures to describe sin and its effects, first a disease, secondly a power and thirdly guilt, appropriated to all peoples. At this time, with Augustine in the fifth century, a wider concept of the nature of sin was developed. The only answer to this condition was the free gift of undeserved grace, a grace that saved and changed the sinner. Augustine, on the other, helped to developed doctrines of sin and grace. His ideas from Rom 5 are key to this. “Paul in His letter says, ‘The law was introduced that sin might abound’ (5:20), and at this point notes that, ‘through the law comes knowledge of sin’ (3:20), but not the removal of sin which comes through grace alone.”  Augustine’s theology can be seen as the culmination of the patristic period.

N. T. Wright has helped to reemphasize the Pauline idea of each sinning in Adam and actually committing sin.

The conclusion drawn in verse 18 follows logically from those which preceded it and the apodosis of v. 12 is finally completed. Paul uses the idea of Christ’s righteous action as the opposite of Adam’s rebellious transgression and so ends the parallel. Schreiner explains the way in which he views this passage: “Adam as the head of the human race sinned as our representative, and we are sinners by virtue of being in corporate solidarity with Adam … This explanation accounts for the wording of the text, which repeatedly attributes death and condemnation to Adam’s one sin.”

There has been considerable debate as to the meaning of the “one act of righteousness” along with “the obedience of the one.” There is no room here to address all the issues. Vickers clarifies his understanding regarding the theological terms active and passive obedience: “the theological distinction should not be pressed into service beyond what it intended to do, and that is to make the rather commonsense observation that obedience to God has two sides: (1) a willing submission to his will, and (2) the pursuit to do his will.” So God demands that Christ perfectly fulfills and carries out his will where Adam did not. “In the historical-redemptive context of Romans 5:12-21, the decisive moment of Christ’s faithful obedience is on the cross.”  Christ came to fulfill the law and to embody the commandments, the renewal brings the believer right back to that original condition. This passage from Romans is one of the richest in the New Testament, if not the Bible, to express the history of redemption. The scope of Paul’s view encapsulates Adam’s fall, the cross of Christ and the consummation. History is reduced to two individuals and the actions of these two men determine the outcome of all humanity. 

Study Questions:

What has happened to every Christian?

What three consequences are there of being saved?

How can we be sure our hope will not disappoint us?

What are the consequences of the first man’s sin?

What words are used to describe what Adam did, compare this to the words used to describe what Jesus did?

In what way is the grace of Jesus greater than the fault of Adam?

How did God’s law make things worse?

Romans Part 3: Chapters 3-4

Chapters 3-4 are a part of the opening section of the entire epistle, namely chapters 1-4, where Paul gives his introductions and greetings, states his emphasis (the righteousness of God through faith) and he moves to the human problem (1:18-3:20: summarized in 3:23 “all have sinned and fallen short of the glory of God”) then offers the divine solution (3:21-4:25 stated again in 4:25 “who was delivered up for our trespasses and raised for our justification”). The remainder of the epistle is focused on explaining what this looks like in the life of the believer.

3:1-8 God’s Righteousness and Israel

For faithfulness understand God’s faithfulness to His promises, faithfulness to covenant, faithfulness to hold His people through redemption.

On verse 5-6: God’s punitive righteousness is on display. Using concepts of justice connected to the word use of righteousness in the English language (remember – the conceptual idea of righteousness is to do with the holiness of God, and covenantal relationship with His people).

Paul begins to address the underlying question, why not continue to sin so grace my increase (see 6:1) this is the inevitable end process of his thought progression about the gospel, he says: by no means!

Even the Jew, who is entrusted with the oracles – that which reveals the purpose and plan of God through redemption – are still without excuse and deserve punishment.

3:9-20 The Unrighteousness of “All People”

Paul now summarizes this distinction that Jews and Gentiles alike have fallen short of God’s expectation and now incur God’s wrath. He uses the Scriptures to remind the Jews of what they already know, and tell the Gentile believers they are included within all humanity. Paul is showing here in 1-3 and even more specifically later (8:5-8) is all human beings are unable to keep God’s law, and God’s electing grace is the only hope for salvation (see chapters 9-11).

Paul does not prove all have sinned … (this is an important distinction) Paul accuses all of sin. Verse 9 is the important turning point, as he summarizes 1:18-3:8, we have already charged that all, both Jews and Greeks, are under sin.

10-18 now support this point and serve to illustrate what Paul is expressing. Sin is both a power (suppressing all people) and sin is also an act (by all people). Verse 18 states the source of this sin in each person, there is no fear of God before their eyes.

The Westminster Shorter Catechism (WSC) on sin and sinfulness:

Q. 18. Wherein consists the sinfulness of that estate whereinto man fell?

A. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin [a], the want of original righteousness [b], and the corruption of his whole nature [c], which is commonly called original sin; together with all actual transgressions which proceed from it [d].

[a]. Rom. 5:12, 19

[b]. Rom. 3:10; Col. 3:10; Eph. 4:24

[c]. Ps. 51:5; John 3:6; Rom. 3:18; 8:7-8; Eph. 2:3

[d]. Gen. 6:5; Ps. 53:1-3; Matt. 15:19; Rom. 3:10-18, 23; Gal. 5:19-21; Jas. 1:14-15

3:21-26 God’s Righteousness in the Death of Christ

Paul now turns his attention to what God has offered by way of solution for those whom he has chosen. And we have our first expression of Paul’s theology of the atonement in understanding the Gospel. Christ died for the sins of God’s people and he did so to appease the wrath of God. For what purpose, to give glory to God, so that no-one could boast. And the result is the unity of the faith, Jews and Greeks together through the gospel of grace in the righteousness of God in Christ.

4:1-8 A Righteousness Not By Works (Nor Even Faith as an Object)

The timing of Abraham’s justification is in view. To show to all who come after that they must trust in the Lord for salvation and not in themselves. As Abraham is the father of all of faith.

4:9-16 Abraham, the Father of Faith

Abraham is used by Paul, not simply as example or illustration. But Abraham is used as the theological explanation and application of this is idea of the righteousness of God through faith.

WSC on Justification:

Q. 33. What is justification?

A. Justification is an act of God’s free grace [a], wherein he pardoneth all our sins [b], and accepteth us as righteous in his sight [c], only for the righteousness of Christ imputed to us [d], and received by faith alone [e].

[a]. Rom. 3:24

[b]. Rom. 4:6-8; II Cor. 5:19

[c]. II Cor. 5:21

[d]. Rom. 4:6, 11; 5:19

[e]. Gal. 2:16; Phil. 3:9 

4:17-25 A Faith Like Abraham’s

Faith is not the purpose, faith is not an entity. Faith is certainly not a work, not to be attained to. To know Paul more, he says later faith is a gift (12:3), it is given by the Lord himself, so no-one can boast. Faith is a channel by which we receive the benefits of redemption.

WSC on the requirement for salvation and saving faith:

Q. 85. What doth God require of us, that we may escape his wrath and curse, due to us for sin?

A. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life [a], with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption [b].

[a]. Mark 1:15; Acts 20:21

[b]: Acts 2:38; I Cor. 11:24-25; Col. 3:16

Q. 86. What is faith in Jesus Christ?

A. Faith in Jesus Christ is a saving grace [a], whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel [b].

[a]. Eph. 2:8-9; cf. Rom. 4:16

[b]. John 20:30-31; Gal. 2:15-16; Phil. 3:3-11

Cardinal Dolan of NY (originally from the fine state of MO) is one of those in the Catholic conclave to vote for the new Bishop of Rome. He writes in an open an candid manner about his anticipation of the procedure.

The veteran cardinals tell me that the conclave is almost like a retreat. We of course concelebrate Mass every morning to begin the day, and pray the liturgy of the hours together. Obviously, we can visit and talk with each other at St. Martha’s House during our meals and brief time off between the actual voting, but, I’m told the actual hours in the Sistine Chapel, carried out scrupulously according to the traditional protocol, are done in an atmosphere of silence and prayer; it’s almost, the old-timers tell me, like a liturgy.

Jesus calls us “to be perfect;” that’s sobering and can discourage us; but — – here’s the reassurance — – He also helps us with His grace, and never fails in His mercy when we fail.

I guess that’s what I’m asking you as I pack up to enter the conclave: ask the Lord to send His grace and His mercy upon His Holy Church, and upon us cardinals who have the frightening task of electing a new Bishop of Rome!

As protestants we often watch these age-old traditional ceremonies with disdain, thing is, in our present post-christian modern world I am glad for any exposure the testimony of Christ will have. Sure, there are many startling distinctives toward theology and salvation between Catholics and Protestants, but there is much common ground that can be celebrated with regards to protecting the unborn, caring for the poor and missions to the world etc. I am trusting in the Lord for a strong leader to bring revitalization and hope to our catholic brothers and sisters.

Go to the Cardinal’s blog here, to read more, or follow him on Twitter.

Article by Dr. Anthony Bradley (Ass. Prof. of Theology and Ethics at Kings College, NYC) out today, he responds to the Sojourners February issue concerning peace initiatives by drawing attention to human flourishing. An area many of us would benefit from returning to or even re-examining. Dr. Bradley is suggesting we take care in the distinction between the “haves” and the “have-nots.” Too often it is those who have the power to make decisions who do so in a overbearing way. The call for us as believers is not to live for an accepted utopia (i.e. social justice for everyone) but to be realistic in the way we show care through giving dignity and respect to others.  This is achieved, Dr. Bradley writes through a broader expression of what one might call traditional values (family, wealth creation, moral formulation etc.).

Quoting a 2003 article by Edward Younkins, Bradley writes:

Being made in the image and likeness of God means that each person should be given freedom, “in decision making and behavior,” as a “necessary operating condition for the pursuit and achievement of human flourishing,” observes Younkins. This decision-making freedom is also how men and women mature in the moral virtue. It is on this point that a mere focus on “justice” or “peace” fails to do the heavily lifting necessary to think long-term about a society that is truly just and free.

Ending with this provocation to re-think social initiatives:

If Christians want to truly help those who are suffering, and mature those who are not, there will be a growing need, then, to re-think why it is that God created us free and wants human persons live freely in this life and in the one to come.

You can read the entire article here.