Hubbard Hill Press

After a number of years of using the resources in church and school, I decided to share some of my writing with the rest of the world. For a simple, low-cost way to enter the self-publishing world, it is impossible to beat Lulu.com  Of course, time will tell if it is an effective way to earn a little revenue on my time investment!

Presently there are five volumes available in my “store” at Hubbard Hill Press: a teen devotional entitled “Journeys with Joshua“; a 7-session Bible study entitled “Foundations of Faith“; “Principles of the Christian Religion“, a high-school level Bible curriculum in both Teacher and Student editions; and “Readings in Church History”, a compilation of more than 400 pages of original writings spanning the first 17 centuries of the Church. Readings is available in both hardcover and paperback.

Print copies can be purchased as can downloadable PDF files of each book. Each has been “road tested” and refined; I trust they will be useful to the larger Christian community. Soli Deo gloria.

The Fear of the Lord

Proverbs 1:7

Following the introduction, the author sets the stage for all that follows. A theme found repeatedly in Proverbs is that of “the fear of the LORD”, fourteen times in all. This is the ruling thought under which all the principles found in Proverbs are to be understood. It is interesting to also note Solomon’s summary statement at the end of Ecclesiastes, capsulizing both the book and his search for meaning:

“Let us hear the conclusion of the whole matter: Fear God and keep His commandments, For this is the whole duty of man.”Eccl. 12:13

A. Definition

awe and reverence; reverent worship; obedience

The phenomenon of “fear” in both the Old and New Testaments reflects common emphases as far as attitudes to God are concerned — whether one is talking about the terror of God or worshipful reverence. The Old Testament, however, places a greater emphasis on the terror of God as a consequence of divine punishment because of the dominant theme of retribution for violation of covenant obligation. In the old covenant, the fear of Yahweh resulted from the onset of physical catastrophes such as military defeat, disease, invasion, and slaughter from enemy forces — experiences that were often repeated many times over. The New Testament, however, focuses on the ultimate punishment of eternal separation from God, which by definition is a non-repeatable phenomenon. This theme is highlighted in the book of Revelation and in certain parts of Jesus’ teaching in the Gospels — both by explicit mention of the terms for “fear” as well as by implication from the contexts.Renn

reverent regard for their God, tempered with awe and fear of the punishment of disobedience.ISBE

The fear of God, which is one with true reverence for God, includes : 1) right knowledge of God ; 2) a genuine standing in fear before God; 3) faith, or the believing consecration to God, which distinguishes this fear from all servile dread, and fleeing from God ; 4) the worship of God which aids to a true reconciliation with Him, a well ordered and assured control of the whole life. Therefore the fear of God is not merely beginning it is quite the sum of all wisdom, the right manager of all our counsels in prosperity and adversity.MELANCHTHON

in other words, complete devotion to God.

B. Relational

LORD – YHWH – self-existent covenant-keeping God

his character as revealed by his glory to Moses:Ex. 34:5-8

⁵The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD.⁶The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,⁷keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”⁸And Moses quickly bowed his head toward the earth and worshiped.

consider how many of those descriptive words and phrases are relational

mercy

grace

patience (longsuffering, slow to anger)

steadfast love

forgiveness

pardon

proper fear of God

God is relational – think Trinity; man is made in God’s image, therefore relational. Fear (as in worship and reverence in the biblical sense) is a relational concept. To properly fear God:

requires context of right relationship

requires knowledge of God AND love for him

true knowledge of the world and how to live (applied knowledge = wisdom) requires knowledge of God

proper use of knowledge and wisdom require love for God

C. Is Foundational

Prov 1:7The fear of the LORD is thebeginningof knowledge; fools despise wisdom and instruction.ESV

the first step in acquiring moral knowledge

All heathen wisdom is but folly. Of all knowledge the knowledge of God is the principal. There is no true knowledge without godliness.Bridges

Prov 9:10The fear of the LORD is thebeginningof wisdom, and the knowledge of the Holy One is insight.ESV

the foundation on which to apply the knowledge of God, to build a life of godliness

Prov 15:33The fear of the LORD isinstructionin wisdom, and humility comes before honor.ESV

it leads to the discipline of wisdom

1. It is the beginning of wisdom.

2. It is also the beginning of knowledge.

3. It is the instruction of wisdom. Wisdom derives its most important lessons from the fear of God. He who fears God much, is well taught.Adam Clarke

If the goal of Proverbs is to instruct God’s people in how to structure and order their lives in ways pleasing to him, a right starting or foundational principle is required – to be equipped to understand the book, to succeed in reaching the goal. The principle – the fear of the LORD.

D. Has a Reward

Prov 10:27The fear of the LORDprolongs life, but the years of the wicked will be short.ESV

practically, because the righteous avoid behaviors and choices that are harmful

spiritually, because God blesses and protects the righteous

(It’s a proverb; that means it is a general principle that is usually true. God still has the right to give a scoundrel a long life and take a saint home at a young age.)

Prov 14:27The fear of the LORD isa fountain of life, that one may turn away from the snares of death.ESV

compareJohn 4:14: “But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”

the grace which comes from God to those who fear him results in everlasting life

Prov 19:23The fear of the LORD leads tolife, and whoever has itrests satisfied; he will not be visited by harm.ESV

can sleep easy and untroubled; clear conscience

those committed to a life of godliness usually experience good rest. Hard day’s work, fresh air, go to bed a good kind of tired, sleep like a baby.

Prov 22:4The reward for humility and fear of the LORD isrichesandhonorandlife.ESV

practically, because the righteous possess true wisdom to make decisions that lead to profitable use of resources; wisdom is recognized and honored by others who possess it

spiritually, eternal riches and honor are added to eternal life for the righteous

God still reserves the right to do as he pleases in the lives of particular individuals; this is no warrant for a prosperity gospel.

Prov 31:30Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to bepraised.ESV

a life lived in the fear of the LORD will result in the praise of God and those who love him

Prov 2:1-5My son,ifyoureceivemy words andtreasureup my commandments with you,^2:2making your earattentiveto wisdom andincliningyour heart to understanding;^2:3yes,ifyoucall outfor insight andraise your voicefor understanding,^2:4ifyouseekit like silver andsearchfor it as for hidden treasures,^2:5thenyou will understand the fear of the LORD and find the knowledge of God.ESV

the reward comes only as the result of diligent effort

no positive action, no reward

E. Results in an Attitude

Prov 8:13The fear of the LORD ishatred of evil. Pride and arrogance and the way of evil and perverted speech I hate.ESV

Prov 16:6By steadfast love and faithfulness iniquity is atoned for, and by the fear of the LORD oneturns away from evil.ESV

fearing the LORD = hating evil = rejection of sin, having nothing to do with it

carefully abstaining from all sin out of a true dislike of it; prior attraction to sin has been replaced by an attraction to God. God and evil are mutually exclusive – “no one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other.“Matt. 6:24

Prov 14:26In the fear of the LORD one hasstrong confidence, and his children will havea refuge.ESV

The fear of the LORD— such is the Christian paradox — emboldens. Its child-like spirit shuts out all terrors of conscience, all forebodings of eternity.Confidence — strong confidence— issues out of it. Abraham sacrificed his son inthe fear of God;yet fullyconfident, “that God was able to raise him up from the dead.” (Gen 22:12,withHeb 11:17-19.)The fear of Godled the Babylonish captives with unshakenconfidenceinto the fiery furnace. (Dan 3:16-18.) And thus does the child of God, while walking in godlyfear, rejoice inconfidence, even in the most frowning dispensation.Charles Bridges

F. Conclusion

Not all that claims to be true is true.

Not everything that is claimed to be God’s truth is so.

The one who would please God in all his ways

must be able to discern truth from error.

must be able to discern God’s truth from other truth; key: God’s truth is always true, is absolute, and can be found in Scripture.

must be able wisely choose the right course of action.

Most important, our striving to please God must be motivated by a heart captivated by love for Christ.

Faith in the Right Object

Hebrews 11:29 Exodus 14:10-31

Thinking of the ocean, many images come to mind: varying colors that depend on weather and location; breakers on the rocks at the base of a lighthouse; children playing on a sandy beach; cruise ships ferrying a small town’s worth of people from place to place. But there are less pleasant images also: The Perfect Storm (10/31/1991), Hurricane Katrina and New Orleans, the Great Tsunami (12/24/2004) and smaller ones in September on American Samoa, speculation about rising sea levels resulting from climate change.

Now consider your emotional response to these contrasting sets of images: everything is fine when we are on the sea while it is “behaving” or beside the sea at a safe distance. When we are in it, especially if it is turbulent or angry, our response is much different. We immediately recognize its incredible power, its immensity and our tiny frailness, our utter helplessness in the face of its overwhelming force.

God is the one who asked Job the rhetorical question:

“who shut in the sea with doors when it burst out from the womb, when I made clouds its garment and thick darkness its swaddling band, and prescribed limits for it and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?” Job 38:8-11

Yet to a few hundred thousand people traveling on foot, the sea shut them in effectively, closing an impenetrable door to their progress, setting them up for utter destruction by the Egyptian army. Or so they each thought. But something happened to change their minds – God worked through the leader he had appointed to guide his people. In fact, he worked through the faith of Moses to encourage faith in the Israelites and cause the faith of the Egyptians to end in disaster. The remarkable thing is that God received the glory in this entire scenario, showing his sovereign power and authority over the sea, the Israelites and the Egyptians.

A. faith of Israelites

Moses

convinced God would indeed save His people – see vv. 13-14

faith confirmed by God’s summary description of what he was about to do – vv. 16-18

instructions indicating Moses’ part in the means of God’s provision

as required to do before when God was poised to do something miraculous, “lift up your rod, stretch out your hand”

knew his rod, his hand could never accomplish what was needed

had faith that the result of his obedience would be what God promised

as before, his faith encouraged the faith of the Israelites

demonstrated his faith to his brothers

first by holding up his rod as directed

then by leading the Israelites across the path of deliverance

the people

severely faltering faith

sufficient to take them away from home on a field trip

not adequate to enable them to persevere through conflict – see vv. 11-12

still walking more by sight than by faith

could not yet trust God “sight unseen” to provide for their deliverance

they could trust some when the path was plain

they would follow God’s appointed leader

trusted they wouldn’t:

sink out of sight into the mud

be overwhelmed by the walls of water on each side

Don’t be too hard on them! Remember what they actually did - see verse 22

walked out into the Red Sea, walls of water on each side (same word to refer to Jericho)

did so in an orderly fashion – no pushing, shoving, trampling

risked EVERYTHING to follow Moses who was following God

B. faith of Egyptians

like the Israelites they had faith, but in different objects

numbers

skill – trained army

equipment – horses, chariots, weapons

gods

If they didn’t trust in their own gods, what then? Trust in the one God who had humiliated their gods, the God who persisted in blessing the people they despised and were intent on destroying? They just couldn’t bring themselves to do that.

was a strong faith, one that impelled to action

just like Israelites, they risked EVERYTHING to follow their leader into the sea between the same walls of water where God’s people had passed safely.

C. God over all

So what was the difference? One group of people walked into the sea and came out the other side unscathed. The other group of people walked into the same sea and were destroyed in it.

Remember what God told Moses? “The people of Israel shall go through the sea on dry ground.” “I will get glory over Pharaoh…”

Despite how it may have appeared to the people involved in this event God was in complete and sovereign control over it all. He had determined the course of action – his people would be delivered, the Egyptian army would be destroyed. Only faith in the right object, the God who was sovereignly ruling the affairs of men, would result in deliverance. The Israelites placed their confidence in the right object and God saved them; the Egyptians trusted in false gods and were destroyed.

D. Application

Israelites and Egyptians both had faith, both moving forward. Church and world both have faith, both moving forward. Different object of faith resulted in different outcome – deliverance or destruction. In both outcomes God will be glorified – his grace and mercy in the deliverance of his people, his justice in the destruction of his enemies.

What is the object of your faith?

yourself?

I’m a pretty good person. I’ve never ….

a god of your own making?

My god is a god of love. My god would never send anyone to hell. My god ….

the belief (or hope) that this life is all there is?

He who dies with the most toys wins. Life stinks and then you die.

Remember the words of Paul the apostle in Acts 17:30-31 :

“The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

Is the object of your faith leading you to deliverance or destruction?

Only one object of faith has the power to deliver from sin and the wrath to come ( 1 Thess. 1:9-10 ) – the Lord Jesus Himself.

For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.

I trust you can sing our closing hymn today with honesty and confidence, that your faith truly has found its resting place in the Everliving One who died for you. If Jesus is not the object of your faith today, turn from your idols to the true God, to serve him and wait for his Son from heaven.

Proverbs, Why?

Proverbs 1:1-6

Remember the words of 2 Tim. 3:15-17: “and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” NKJV

Possibly some would rather have desired the preservation of his discourses on Natural History than on Practical Wisdom. But this Sovereign discrimination shows the real intent of the Scriptures not to teach philosophy, but religion; not to make men of science, but men of sound godliness. Bridges

CHRISTOPHER WORDSWORTH (nephew of William Wordsworth) (Introd. to Proverbs, pp. ix., x.) says: “The Book of Proverbs is an inspired book adapted to the circumstances of the times of Solomon.” “The Holy Spirit, in inspiring Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences (temptations attending the splendor and prosperity of the times), and has given to the world a moral and spiritual manual, which, has its special uses for those who dwell in populous towns and cities, and who are busily engaged in worldly traffic, and are exposed to such temptations as are rife in an age and country like our own, distinguished by commercial enterprise and mechanical skill, and by the production of great works of human industry, in Art, Literature and Science, and also by religious activity, especially of that kind which aims to give to Religion external dignity and beauty, such as reached its highest pitch in the Temple of Solomon.” Quoted in Lange

A. What

proverbs

The simplest form of the Maschal, or the technical form of poetry among the Hebrews, is a verse consisting of two short symmetrically constructed clauses:

synonymous distichs, in which the second line repeats the meaning of the first in a form but slightly changed, for the sake of giving as clear and exhaustive a presentation as possible of the thought involved

antithetic distichs, in which the second illustrates by its opposite the truth presented in the first

synthetic distichs, the two halves of which express truths of different yet kindred import

integral distichs, in which the proposition commenced in the first half is brought to completion only by the second,

parabolic distichs, i. e., maxims which in some form or other exhibit comparisons between a moral idea and an object in nature or common life

definition

A comparison, an object lesson, a simple illustration or a parable which exposes a fundamental reality about life. Newheiser

a large amount of wisdom wrapped up in the fewest possible words. W. Harris

an object lesson setting out courses of action [which] helps to choose the course of action to follow or avoid NET Bible

B. Who

Solomon – 10:1-22:16

anonymous collections – 22:17-24:22 and 24:23-34

Hezekiah’s men – 25:1-29:27 (written by Solomon, collected by Hezekiah’s men)

Agur – 30:1-33

Lemuel – 31:1-9

C. Why

in general: v. 2-3

to gain wisdom v. 2a

Wisdom is the skill of living. It is a practical knowledge that helps one know how to act and how to speak in different situations. Wisdom entails the ability to avoid problems, and the skill to handle them when they present themselves. Tremper Longman

to learn how to distinguish truth from falsehood, to recognize God’s truth v. 2b

to have a life characterized by wisdom and so leave a legacy of lasting value v. 3

“to receive moral instruction in [prudent] living” NET Bible (compare Abigail and Nabal)

that is evidenced by:

righteousness – conduct conforming to a right (God’s) standard

justice – making right and just decisions

equity – walking a (morally) straight path

specific groups/classes v. 4-6

the naive

open-minded: receptive to any influence, easily misled, gullible; inexperienced

in need of wisdom and prudence

Wisdom applied to practice. Prudence implies caution in deliberating and consulting on the most suitable means to accomplish valuable purposes, and the exercise of sagacity [separating truth from falsehood] in discerning and selecting them. Webster, 1828

“wise as serpents, innocent [harmless] as doves” Matthew 10:16 (Jesus sending out the twelve)

the young

ability to

choose a right goal

make right plans,

select a right course of action

the wise

become wiser

the discerning

gain guidance, the ability to steer a right course

the wise and discerning

become more skilled and better equipped as leaders

increase their ability to pass along wisdom and counsel to others

The simple and the young, the wise and discerning, regardless of station or stage in life, men and women, boys and girls need the wisdom found in Proverbs.

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience. LBCF I.1

D. How

“But the question has been often asked and that not in a cavilling [to raise frivolous objections], but in an anxiously enquiring, spirit, “How can I read this Book profitably?” Not unfrequently the confession has been added, “My mind and soul do not get food from it. I think I am less interested in this, than in any other, part of Scripture. I acknowledge the wisdom of its sayings. I am fully persuaded, that being the Word of God it was not written in vain. The fault therefore must be in myself. Still the question returns How am I to read it with profit?”

…The first and chief direction that which gives life to every other that which applies to every page and every verse of the Bible is Begin with prayer: “Cry – lift up thy voice.” Then combine a pondering mind with a praying heart. Actively apply thyself to “seek and search for the hid treasures.” The riches lie not on the surface. Only those therefore, that dig into the bowels of the earth not the readers, but “the searchers of the Scriptures” are enriched. If the surface be barren, the mine beneath is inexhaustible.” Charles Bridges

Faith That Is Nourished

Hebrews 11:28 Exodus 12:1-20

God is so good to us. He knows us, how we learn, how quickly we forget, how prone we are to wander away from the truth and lose heart. He not only knows us, he loves us and does much to help us remain faithful to him. Here at the Lord’s Table we have one of God’s wonderful gifts to his people, a treasure entrusted to the church from the night on which Christ was betrayed until the day on which he returns

A sacrament is a symbol of a Christian mystery: baptism, of the mystery of regeneration; the Lord’s Supper, of the mystery of substitutionary atonement. Baptism is the sacrament of initiation, the Lord’s Supper the sacrament of nourishment and growth for the faithful in Christ. In baptism, washing with water symbolizes God’s cleansing the believer from sin. In the Lord’s Supper, the bread and wine are both symbols of the body of Christ which was given for our salvation. There are further aspects to the symbolism contained in the Supper, but more of that later.

The work of the sacraments is the same as the Word of God, to offer and present Christ to us, and the spiritual treasures of grace which can be found only in him. The Lord’s Supper represents the promise of God portrayed in a picture, in tangible form which we can experience with our senses, teaching and confirming spiritual truths with visible emblems. The presence of Christ in the soul of the believer accompanied by the believer’s perception of the spiritual truth symbolized makes the Supper a means of grace, an activity within the life of the church by which the Holy Spirit works to convey spiritual blessings to the believer.

The Lord’s Supper is not the original institution; another observance came before, one which similarly had a two-fold significance looking both to the past and future. As you remember, it was at the close of the Passover meal (Matt. 26:17-19) that Jesus gave example and instruction to his disciples as he instituted the Lord’s Supper. It will greatly help our understanding of the Supper to become familiar with that prior meal, the Passover. What was represented and signified by the sacrifice of a lamb, the sprinkling of its blood, and the eating of the Passover meal? What are some of the connections between the Passover and the Lord’s Supper?

A. Sacrifice

selection and sacrifice of the substitute Ex. 12:3-6

perfect male

sacrificed and roasted whole – presented on the table appearing as a lamb, not generic meat

prepared and eaten with unleavened bread and bitter herbs Ex. 12:8

The bread that the Jews used contained no leaven (yeast), which made it like a cracker rather than cake in its consistency. Constable

herbs perhaps endive or chicory, to remind them of bitterness of life in Egypt

eaten in haste, garbed as pilgrims Ex. 12:11

no time for the bread to rise, for the leaven to work

perhaps, since they were not to be a mixed multitude, God’s people mingled with others but rather distinct, so the bread was not to be mingled with leaven

B. Sprinkling

of the blood Ex. 12:7

with hyssop on the doorposts and lintel

not on the threshold to be trampled

represents the life of the substitute

the “merit” of a sinless substitute

accepted by God

signified purification

an act of cleansing

doorway represented the entire house

an act of faith

The application of the blood as directed was a demonstration of the Israelites’ faith in God’s promise that He would pass over them. Constable

had to look beyond the “simple” act to see any significance

how could an animal’s blood on the doorposts protect from the God who had sent 9 other plagues?

only because that God had made a promise

C. Salvation

from death of the firstborn Ex. 12:12-13

God, coming in judgment on the Egyptians and their gods

could this be considered God’s justice for Pharaoh requiring the life of Hebrew newborns 80 years before?

certainly God’s just wrath poured out on the sins of the Egyptians

for their disobedience

for their idolatry

when I see the blood, I will pass over you

evidence of faith in God’s promise – the substitute was killed

life of the firstborn spared in exchange for the life of the sacrifice

from slavery in Egypt Ex. 12:17

deliverence from death accompanied by deliverance from slavery

hence the need for eating in haste (see v. 11)

not to linger in the land of bondage

to follow God’s leading as soon as deliverance was made apparent

to be observed from day of deliverance until animal sacrifice was no longer required

D. Sacrament

symbolism Ex. 12:13

nothing magical about the lamb, the blood, or the ritual followed

just as the rainbow was a sign to Noah and his descendants (Gen. 9:12-17) so, too, the blood of the lamb

life of an animal could never by itself satisfy God’s just wrath toward man (Heb. 10:4) – it had to point toward a greater reality

identified by Jesus at the last Supper with his disciples – “this is my body”; “this is my blood” Matt. 26:26-28

John the Baptist – “behold the Lamb of God” John 1:29

the apostle Paul – “Christ our Passover has been sacrificed” 1 Cor. 5:7

It is the Lamb of God who delivers us from the penalty of death, the curse of God’s just wrath against our sin.

It is the Lamb of God by the power of the Holy Spirit who delivers us from bondage to sin, making us slaves to him instead of slaves to sin Rom. 6:18

Although it is the Holy Spirit accompanying the elements that makes them effectual means of grace, to the degree we are able our practice in observing the ordinance should follow that of Christ as closely as possible

sustenance Ex. 12:14

Just as the lamb nourished the bodies of the Hebrew children, so Christ nourishes the faith of true believers. When we are reminded of who we are in Christ and what he as promised us, our faith is confirmed and strengthened. As our bodies need a continuous source of sustenance, so do our souls. As Christ and his treasures of grace are presented to us in the elements of the Lord’s Table, when we partake in faith believing our souls are nourished, our faith revives and grows.

the use of this sacrament was twofold, both to exercise the people in the recollection of their past deliverance, and to nourish in them the hope of future redemption; and therefore the passover not only reminded them of what God had already done for His people, but also of what they were hereafter to expect from Him. Calvin

The Sacraments, however, have also these ends: — to be marks and tokens of Christian profession and (Christian) association, or brotherhood; to incite gratitude (thanksgiving), and to be exercises of faith and a pious life, in short, bonds (sealed contracts) making these things obligatory. But among other ends this one is chief, that by these Sacraments God attests, presents anew, and seals to us His grace. For while they indeed signify nothing more than is declared in the word itself, yet it is no small matter that they are presented to our eyes as lively symbols which better affect our feeling, leading us to the reality, while they recall to memory Christ’s death and all the benefits thereof, in order that faith may have more vigorous exercise; and finally, it is of no little moment that what was proclaimed to us by the mouth of God, is confirmed and sanctioned by seals. Calvin, Consensus Tigurinus

 

Faith That Is Nourished

Hebrews 11:28 Exodus 12:1-20

God is so good to us. He knows us, how we learn, how quickly we forget, how prone we are to wander away from the truth and lose heart. He not only knows us, he loves us and does much to help us remain faithful to him. Here at the Lord’s Table we have one of God’s wonderful gifts to his people, a treasure entrusted to the church from the night on which Christ was betrayed until the day on which he returns

A sacrament is a symbol of a Christian mystery: baptism, of the mystery of regeneration; the Lord’s Supper, of the mystery of substitutionary atonement. Baptism is the sacrament of initiation, the Lord’s Supper the sacrament of nourishment and growth for the faithful in Christ. In baptism, washing with water symbolizes God’s cleansing the believer from sin. In the Lord’s Supper, the bread and wine are both symbols of the body of Christ which was given for our salvation. There are further aspects to the symbolism contained in the Supper, but more of that later.

The work of the sacraments is the same as the Word of God, to offer and present Christ to us, and the spiritual treasures of grace which can be found only in him. The Lord’s Supper represents the promise of God portrayed in a picture, in tangible form which we can experience with our senses, teaching and confirming spiritual truths with visible emblems. The presence of Christ in the soul of the believer accompanied by the believer’s perception of the spiritual truth symbolized makes the Supper a means of grace, an activity within the life of the church by which the Holy Spirit works to convey spiritual blessings to the believer.

The Lord’s Supper is not the original institution; another observance came before, one which similarly had a two-fold significance looking both to the past and future. As you remember, it was at the close of the Passover meal (Matt. 26:17-19) that Jesus gave example and instruction to his disciples as he instituted the Lord’s Supper. It will greatly help our understanding of the Supper to become familiar with that prior meal, the Passover. What was represented and signified by the sacrifice of a lamb, the sprinkling of its blood, and the eating of the Passover meal? What are some of the connections between the Passover and the Lord’s Supper?

A. Sacrifice

selection and sacrifice of the substitute Ex. 12:3-6

perfect male

sacrificed and roasted whole – presented on the table appearing as a lamb, not generic meat

prepared and eaten with unleavened bread and bitter herbs Ex. 12:8

The bread that the Jews used contained no leaven (yeast), which made it like a cracker rather than cake in its consistency. Constable

herbs perhaps endive or chicory, to remind them of bitterness of life in Egypt

eaten in haste, garbed as pilgrims Ex. 12:11

no time for the bread to rise, for the leaven to work

perhaps, since they were not to be a mixed multitude, God’s people mingled with others but rather distinct, so the bread was not to be mingled with leaven

B. Sprinkling

of the blood Ex. 12:7

with hyssop on the doorposts and lintel

not on the threshold to be trampled

represents the life of the substitute

the “merit” of a sinless substitute

accepted by God

signified purification

an act of cleansing

doorway represented the entire house

an act of faith

The application of the blood as directed was a demonstration of the Israelites’ faith in God’s promise that He would pass over them. Constable

had to look beyond the “simple” act to see any significance

how could an animal’s blood on the doorposts protect from the God who had sent 9 other plagues?

only because that God had made a promise

C. Salvation

from death of the firstborn Ex. 12:12-13

God, coming in judgment on the Egyptians and their gods

could this be considered God’s justice for Pharaoh requiring the life of Hebrew newborns 80 years before?

certainly God’s just wrath poured out on the sins of the Egyptians

for their disobedience

for their idolatry

when I see the blood, I will pass over you

evidence of faith in God’s promise – the substitute was killed

life of the firstborn spared in exchange for the life of the sacrifice

from slavery in Egypt Ex. 12:17

deliverence from death accompanied by deliverance from slavery

hence the need for eating in haste (see v. 11)

not to linger in the land of bondage

to follow God’s leading as soon as deliverance was made apparent

to be observed from day of deliverance until animal sacrifice was no longer required

D. Sacrament

symbolism Ex. 12:13

nothing magical about the lamb, the blood, or the ritual followed

just as the rainbow was a sign to Noah and his descendants (Gen. 9:12-17) so, too, the blood of the lamb

life of an animal could never by itself satisfy God’s just wrath toward man (Heb. 10:4) – it had to point toward a greater reality

identified by Jesus at the last Supper with his disciples – “this is my body”; “this is my blood” Matt. 26:26-28

John the Baptist – “behold the Lamb of God” John 1:29

the apostle Paul – “Christ our Passover has been sacrificed” 1 Cor. 5:7

It is the Lamb of God who delivers us from the penalty of death, the curse of God’s just wrath against our sin.

It is the Lamb of God by the power of the Holy Spirit who delivers us from bondage to sin, making us slaves to him instead of slaves to sin Rom. 6:18

Although it is the Holy Spirit accompanying the elements that makes them effectual means of grace, to the degree we are able our practice in observing the ordinance should follow that of Christ as closely as possible

sustenance Ex. 12:14

Just as the lamb nourished the bodies of the Hebrew children, so Christ nourishes the faith of true believers. When we are reminded of who we are in Christ and what he as promised us, our faith is confirmed and strengthened. As our bodies need a continuous source of sustenance, so do our souls. As Christ and his treasures of grace are presented to us in the elements of the Lord’s Table, when we partake in faith believing our souls are nourished, our faith revives and grows.

the use of this sacrament was twofold, both to exercise the people in the recollection of their past deliverance, and to nourish in them the hope of future redemption; and therefore the passover not only reminded them of what God had already done for His people, but also of what they were hereafter to expect from Him. Calvin

The Sacraments, however, have also these ends: — to be marks and tokens of Christian profession and (Christian) association, or brotherhood; to incite gratitude (thanksgiving), and to be exercises of faith and a pious life, in short, bonds (sealed contracts) making these things obligatory. But among other ends this one is chief, that by these Sacraments God attests, presents anew, and seals to us His grace. For while they indeed signify nothing more than is declared in the word itself, yet it is no small matter that they are presented to our eyes as lively symbols which better affect our feeling, leading us to the reality, while they recall to memory Christ’s death and all the benefits thereof, in order that faith may have more vigorous exercise; and finally, it is of no little moment that what was proclaimed to us by the mouth of God, is confirmed and sanctioned by seals. Calvin, Consensus Tigurinus

Bible Translations

1. English Bible Versions: Which Translation Should I Use?

   1. Two Basic Philosophies of Translation: Form or Meaning Based

      1. Formal Equivalence (literal, “word-for-word,” form-based)

         • American Standard Version of 1901 (slightly edited form of Revised Version, British revision of the KJV)

         • New American Standard Bible (based on the 1901 ASV; most literal mid-20^th century version)

         • King James Version (revision primarily of Bishop’s Bible with some input from Tyndale, Coverdale, & Geneva)

         • New King James Version (modernizing of the KJV; based on TR)

         • English Standard Version (essentially literal, in the line of the KJV’s heritage)

         • Revised Standard Version (revision of the 1901 ASV)

         • New Revised Standard Version (revision of the RSV)

         • Douay-Rheims American Version (originally a replacement for the Geneva [Protestant] and Bishop’s [Anglican] Bibles, source: Vulgate)

         • Green’s Literal Translation (an exact literal, word-for-word translation of the Masoretic Hebrew Text and the Greek Received Text (Textus Receptus), now named the King James Version 3)

      2. Functional Equivalence (dynamic equivalent, idiomatic, meaning-based)

         • New Jerusalem Bible (1^st Roman Catholic to rely extensively on orig. lang. MSS)

1. 1. 1. • Revised English Bible (British revision of the NEB; extensive textual emendations)

         • Good News Bible (formerly “Today’s English Version”; simplified vocabulary)

         • Complete Jewish Bible (Jewish-flavored revision of existing translations)

         • New Living Translation (7^th grade reading level)

         • The Living Bible (loose paraphrase; similarly, The Message)

         • Phillips Modern English (translation from critical text in the revised edition)

         • Contemporary English Version (targeted to 3^rd grade reading level)

      2. A Blend of Dynamic and Functional Equivalence

         • New International Version (new translation based on a critical text)

         • Today’s New International Version (gender sensitive rendering of the NIV; being removed from distribution when a new NIV is released in 2011)

         • Holman Christian Standard Bible (called “optimal” equivalence )

         • New American Bible (Roman Catholic; more formal than Jerusalem Bible)

         • New English Translation (1^st Internet-based Bible)

         • Murdock’s Translation (translation of the Peshitta, Aramaic NT)

         • Modern Language Bible (new revision of the Berkeley Bible, intentionally contemporary)

1. 1. What about paraphrases?

      1. Most interpretive of any rendering

      2. Often loses inter-textual connections
         Gen. 48:15 He has been with me all my life (CEV)
         Psalm 23:1 You, Lord, are my shepherd (CEV)

         Gen. 48:15 God who has been my shepherd all my life (ESV)
         Psalm 23:1 The Lord is my shepherd (ESV)

      3. Loses richness of expression with increased interpretive focus

      4. Often most culturally/linguistically dated use of language and idiom

      5. Often are rendered from a translation rather than original language text

      6. Can provide an effective way to grasp the big picture; The Book of God by Walter Wangerin, for example

   2. Why Do We Need Translation?

      1. Hebrew, Chaldean and Greek are not our first language

      2. The time and culture of the Bible’s authors isn’t ours

      3. The time and culture of previous translators isn’t ours

         • language changes with time

         • language is somewhat dependent on culture

   3. Strengths and Dangers of Both Formal and Functional Equivalent Versions

      1. Strengths of Functional Equivalence

         • “Functional, or dynamic, equivalence” has been called the “thought-for-thought” approach to translation. In this method, translators seek to express the meaning of the original Hebrew or Greek into clear and natural, contemporary English. The strength of “functional equivalence” is its clarity; however, the approach increases the risks of interpretive bias, which is present in all translation. (Rev. Dr. Paul Anderson Day, Executive Director, Bible Society of Maine )

      2. Strengths of Formal Equivalence Versions

         • “Formal equivalence” has been called the “word-for-word” approach to translation. In this method, translators seek to render the original Hebrew or Greek words and sentence structure as nearly as possible into English. The strength of “formal equivalence” lies in its closeness to the original; however, it can result in an awkward English style. Moreover, literal accuracy can lead modern readers to misunderstand the meaning of God’s Word. (Rev. Dr. Paul Anderson Day, Executive Director, Bible Society of Maine )

   4. Conclusion

4. Bible Translation

1. English Bible Versions: Which Translation Should I Use?

   1. Two Basic Philosophies of Translation: Form or Meaning Based

      1. Formal Equivalence (literal, “word-for-word,” form-based)

         • American Standard Version of 1901 (slightly edited form of Revised Version, British revision of the KJV)

         • New American Standard Bible (based on the 1901 ASV; most literal mid-20^th century version)

         • King James Version (revision primarily of Bishop’s Bible with some input from Tyndale, Coverdale, & Geneva)

         • New King James Version (modernizing of the KJV; based on TR)

         • English Standard Version (essentially literal, in the line of the KJV’s heritage)

         • Revised Standard Version (revision of the 1901 ASV)

         • New Revised Standard Version (revision of the RSV)

         • Douay-Rheims American Version (originally a replacement for the Geneva [Protestant] and Bishop’s [Anglican] Bibles, source: Vulgate)

         • Green’s Literal Translation (an exact literal, word-for-word translation of the Masoretic Hebrew Text and the Greek Received Text (Textus Receptus), now named the King James Version 3)

      2. Functional Equivalence (dynamic equivalent, idiomatic, meaning-based)

         • New Jerusalem Bible (1^st Roman Catholic to rely extensively on orig. lang. MSS)

1. 1. 1. • Revised English Bible (British revision of the NEB; extensive textual emendations)

         • Good News Bible (formerly “Today’s English Version”; simplified vocabulary)

         • Complete Jewish Bible (Jewish-flavored revision of existing translations)

         • New Living Translation (7^th grade reading level)

         • The Living Bible (loose paraphrase; similarly, The Message)

         • Phillips Modern English (translation from critical text in the revised edition)

         • Contemporary English Version (targeted to 3^rd grade reading level)

      2. A Blend of Dynamic and Functional Equivalence

         • New International Version (new translation based on a critical text)

         • Today’s New International Version (gender sensitive rendering of the NIV; being removed from distribution when a new NIV is released in 2011)

         • Holman Christian Standard Bible (called “optimal” equivalence )

         • New American Bible (Roman Catholic; more formal than Jerusalem Bible)

         • New English Translation (1^st Internet-based Bible)

         • Murdock’s Translation (translation of the Peshitta, Aramaic NT)

         • Modern Language Bible (new revision of the Berkeley Bible, intentionally contemporary)

1. 1. What about paraphrases?

      1. Most interpretive of any rendering

      2. Often loses inter-textual connections
         Gen. 48:15 He has been with me all my life (CEV)
         Psalm 23:1 You, Lord, are my shepherd (CEV)

         Gen. 48:15 God who has been my shepherd all my life (ESV)
         Psalm 23:1 The Lord is my shepherd (ESV)

      3. Loses richness of expression with increased interpretive focus

      4. Often most culturally/linguistically dated use of language and idiom

      5. Often are rendered from a translation rather than original language text

      6. Can provide an effective way to grasp the big picture; The Book of God by Walter Wangerin, for example

   2. Why Do We Need Translation?

      1. Hebrew, Chaldean and Greek are not our first language

      2. The time and culture of the Bible’s authors isn’t ours

      3. The time and culture of previous translators isn’t ours

         • language changes with time

         • language is somewhat dependent on culture

   3. Strengths and Dangers of Both Formal and Functional Equivalent Versions

      1. Strengths of Functional Equivalence

         • “Functional, or dynamic, equivalence” has been called the “thought-for-thought” approach to translation. In this method, translators seek to express the meaning of the original Hebrew or Greek into clear and natural, contemporary English. The strength of “functional equivalence” is its clarity; however, the approach increases the risks of interpretive bias, which is present in all translation. (Rev. Dr. Paul Anderson Day, Executive Director, Bible Society of Maine )

      2. Strengths of Formal Equivalence Versions

         • “Formal equivalence” has been called the “word-for-word” approach to translation. In this method, translators seek to render the original Hebrew or Greek words and sentence structure as nearly as possible into English. The strength of “formal equivalence” lies in its closeness to the original; however, it can result in an awkward English style. Moreover, literal accuracy can lead modern readers to misunderstand the meaning of God’s Word. (Rev. Dr. Paul Anderson Day, Executive Director, Bible Society of Maine )

   4. Conclusion

Recovering the Faith Delivered to the Saints

Jude 1:3-4 Romans 1:9-17

On the authority of Scripture alone, salvation is by grace alone through faith alone because of Christ alone for the glory of God alone.

A. Sola Scriptura

God’s written Word is the ultimate authority.

It is the only sufficient and infallible rule of faith and practice. 2 Tim. 3:15-17

It is the only sufficient, infallible and authoritative source of all saving knowledge. Gal. 1:8-9

The authority of Scripture is wholly dependent on God, its Author, and not on any other. 2 Pet. 1:19-21

B. Sola Gratia

God bestows His grace freely and sovereignly on those whom He chooses.

He is not obligated to grant men anything. Rom. 9:10-16

If grace were required, it would instead be an act of justice. Rom. 4:4

If grace were earned it would instead be merit. Rom. 11:6; 4:5

C. Sola Fide

God declares us righteous on the basis solely of our faith in Christ and His righteousness being imputed to us. Rom. 3:20-28; 2 Cor. 5:17-21

We are justified by our faith alone but not by faith that is alone. Gal. 2:16

Genuine faith will be accompanied by the fruit of good works. Jam. 2:14-18

D. Solo Christo

Christ alone has fully satisfied God’s just penalty for the sins of His people. Heb. 10:14

No work or merit of our own is worthy of God’s consideration with regard to salvation. Isa. 64:6 Rom. 8:3

No work or merit of our own is necessary for our salvation. Gal. 3:13 1 Cor. 1:31 Phil. 3:9

E. Soli Deo Gloria

Salvation is for God’s glory alone and not our own.

God saves His people to magnify the glory of His own Name. Isa. 43:7 Eph. 3:20-21

He saves them to have a people who would live in a way that reflects His character. Gal. 5:22-23

Since we did not and can not contribute anything to our salvation, God alone receives glory. Jonah 2:9

God says in His Word: “I sovereignly and freely choose (Eph. 1:4-5) to save you; I give you faith in my Son, the Lord Jesus (Eph. 2:8-10); on the basis of your faith in Jesus’ righteousness and not your own, I declare you righteous (Rom. 3:26); I give you My Spirit (Rom. 5:5 1 John 3:23; 4:13) Who will make His presence known in you (Rom. 8:16) and through you (Gal. 5:22-23); I do this for My own glory (Isa. 43:7 Eph. 3:20-21).”

Luther, born the son of a miner in 1483 in Eisleben, Germany, trained to be a lawyer but changed course to become a priest in 1505 and was ordained in 1507. In 1508 he began to lecture in the University of Wittenberg, earned his doctorate in 1512, and was granted a permanent lecture chair that year.

As Luther studied the Scriptures, he began to articulate the major doctrines of justification by grace through faith, sola scriptura, and the priesthood of all believers. Luther increasingly saw the inability of the doctrine of penance to deal with real guilt and his need of forgiveness and it drove him nearly to despair – regardless of how much he confessed or the penance he did, he was never convinced that he was forgiven. In the midst of this he came on Romans 1 and its treatment of the “righteousness of God”; his misunderstanding of the doctrine had brought him to hate it since he could never achieve it by his own actions. As he pondered on the passage Luther began to see that righteousness is a gift to be received from God and not something to be earned by works. He then went on to discover that his mentor, Augustine, held the same view, that man was in bondage to sin and not able not to sin but needing salvation as a gift from God.

The hawking of indulgences by Tetzel (When a coin into the coffer rings, a soul from purgatory springs) prompted Luther’s posting of ninety-five theses challenging academics to debate the doctrine. On October 31, 1517 (All Saints’ Eve) he placed his ninety-five theses on the chapel door as a way to begin an informal debate on the subject of indulgences, particularly the abuses of the doctrine as practiced by Tetzel for fund-raising purposes. Instead of a debate with academics only, the controversy spread across Germany, eventually bringing Luther to the point of declaring against the infallibility of the Pope and church councils.

Luther was first concerned with the doctrine of penance, the teaching that an individual had to become purified by works of meritorious obedience before they would gain entrance to heaven. For most medieval Christians that satisfaction would occur for them in purgatory since they lacked the ability to pay off their debt during life. Indulgences are actual written documents which could be purchased from the church and were guaranteed to remit all or part of the debt owed to God and were based on withdrawals from the treasury of merit.

Luther came to see that the sale of indulgences was unwarranted by Scripture and encouraged people to turn away from God and his law as well as from Christ and his forgiveness. Luther desired that the church reform its practice by making true repentance a requirement, view only the work of Christ as meritorious and recognize that the church’s real treasure is the Gospel. As a result of Luther’s debates in Heidelberg and Augsburg, he was required to appear before the Diet of Worms.

There he was challenged by Cardinal Johann Eck, “Martin, you have not sufficiently distinguished your works. The earlier were bad and the latter worse. Your plea to be heard from Scripture is the one always made by heretics. You do nothing but renew the errors of Wyclif and Hus. How will the Jews, how will the Turks, exult to hear Christians discussing whether they have been wrong all these years! Martin, how can you assume that you are the only one to understand the sense of Scripture? Would you put your judgment above that of so many famous men and claim that you know more than they all? You have no right to call into question the most holy orthodox faith, instituted by Christ the perfect lawgiver, proclaimed throughout the world by the apostles, sealed by the red blood of the martyrs, confirmed by the sacred councils, defined by the Church in which all our fathers believed until death and gave to us as an inheritance, and which now we are forbidden by the pope and the emperor to discuss lest there be no end of debate. I ask you, Martin answer candidly and without horns do you or do you not repudiate your books and the errors which they contain?”

Luther replied, “Since then Your Majesty and your lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason I do not accept the authority of popes and councils, for they have contradicted each other. My conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.”

The earliest printed version added the words: “Here I stand, I cannot do otherwise.” The words, though not recorded on the spot, may nevertheless be genuine, because the listeners at the moment may have been too moved to write.

Christ-Envisioning Faith

Hebrews 11:24-27 Acts 7:20-36

Identity is important. Who we are and with whom we identify.

You’re so-and-so’s son; you’re her mother.

Border crossings; airport security; ATMs – citizenship, PINs, even identity theft is a big deal.

At the Peacemaker workshop – labels; sideways looks while greeting/shaking hands

Issues of faith – that’s what my folks think; that’s how I was brought up. When does it become personal? At what point in a person’s spiritual development does faith become theirs to the degree it governs their behavior, defining their identity? What sort of faith is necessary for that to occur?

For Moses, defining moments came every forty years. At 3 months, at 40 years, and at 80 years old the circumstances of Moses’ life took dramatic turns, ones which shaped his life for decades at a stretch.

At 3 months

commitment by Pharaoh’s daughter to adopt

raised as a son of Egypt for 40 years

immersed in the culture of the court

educated in the finest institutions – mathematics, poetry, music, medicine, hieroglyphics, languages, astronomy (according to Philo, Jewish philosopher/religious writer)

At 40 years old, the second defining moment in Moses’ life occurred. Stephen summarized the event (Acts 7:23-24):

the Spirit of God moved his heart

he went to see his birth family – in the larger sense

Moses was faced with a crisis – Egyptian vs. Hebrew – whose side would he take?

A. Refused to be identified

with his adopted family v. 24

by taking sides with “the oppressed man”, his brother, he took sides against Pharaoh

he knew and demonstrated his understanding of his role in God’s plan – “God would deliver them by his hand” Acts 7:25

by a sinful lifestyle v. 25

walked away from a position in society that offered whatever money & power could procure

understood those pleasures were transient, fleeting, short-lived

as a hero of the world v.26

one “mighty in words and deeds” – things of importance to the world, worthy of hero-worship

viewed what the world considered important as of no value

did not consider the praise of the world worth holding onto

as a coward v. 27

refers to the second time he left Egypt, after his “burning bush experience”

understood that Pharaoh was truly a man under the authority of a higher power

perhaps recognized that like any other ruler Pharaoh had a duty to uphold justice and right; Moses’ doing the right thing was more important than avoiding unjust anger

B. Chose to be identified as one

of God’s people v. 25

not just the underdog but one of a particular people destined for deliverance

enduring mistreatment with his brothers – far more powerful statement than simply standing up against injustice

more than a case of “just say no”; made it obvious whose side he was on

who esteemed Christ v. 26

made a judgment call – what would have first priority in his life and action

the leading principle: gain approval of Christ even at the expense of personal suffering

more concerned with God’s opinion of him than that of any Egyptian

was able to take the long view – see beyond the immediate gratification and discern what truly had substance

who had seen God v. 27

seeing the unseeable – an impossibility, or is it?

the “Angel” at the burning bush Acts 7:30-33

“show me your glory” Ex. 33:18-20 (I will show My goodness, you can’t stand my glory”)

40 days & nights with God on the mountain; face shone, like Jesus’ transfiguration; made the people afraid Ex. 34:28-30

could see the unseeable, just as we can, by faith: “Faith is the evidence of things not seen”

C. Was recognized as

a man of faith v. 24

faith was the distinguishing characteristic

by faith he made his choice of identity

faith was source of confidence that the Hebrews were truly God’s people, Moses truly their deliverer

one whose goal was the reward v. 26

reward could not have been

deliverance from Egypt – given different choice, he could have had the best of Egypt without the hassle of the Hebrews

a land that required a hostile takeover – the #1 nation on earth (Egypt) could have walked all over Israel had they chosen and God so ordained

must have been the same “far-off promise” Moses predecessors saw and embraced by faith – the heavenly country Heb. 11:16

nothing less than the reward of God himself who makes heaven desirable would inspire Moses to such faithfulness for the sake of Christ

one who persevered v. 27

knew court procedures – Pharaoh’s authority – strength of his army (had probably served in it)

had to face up to Pharaoh multiple times – each of the plagues plus a few

then had to muster the Hebrew children

to observe the Passover as God directed

to actually leave the known (Egypt) for the unknown (Canaan)

D. Application

This was Moses. What about you??

Who are you? — What kind of faith do you have? — How do your choices identify you? — What needs to change?

It is faith only that can carry us through the difficulties, trials, and persecutions which we may be called unto for the sake and name of Christ. Moses himself, with all his wisdom, learning, courage, and resolution, had never been able to have gone through with his trials and difficulties, had not faith had the rule and government of his mind and heart, had he not kept it in exercise on all occasions. And in vain shall any of us, in such a season, expect deliverance or success by any other way or means. A thousand other things may present themselves unto our minds, for our relief or preservation in such a season ; but they will all prove fruitless, dishonourable shifts, or snares and temptations unto the ruin of our souls. We are kept by the power of God through faith unto salvation. Owen, Exposition on 11:26

Do we have such a clear vision of Christ always before us that others see Him in us also?? That is the sort of faith that will enable us to persevere regardless of circumstances and cost. But it only happens when we are close enough to Christ that our faces are changed by His glory just as Moses’ was.

The Canon of Scripture

1. The Canon of Scripture
   1. The Meaning of Canon
      1. A simple definition: a rule of faith and practice.

         The word “canon” is of Christian origin, from the Greek word kanon, which in turn is probably borrowed from the Hebrew word, qaneh, meaning a reed or measuring rod, hence, norm or rule. Later it came to mean a rule of faith, and eventually a catalog or list. In present usage it signifies a collection of religious writings Divinely inspired and hence, authoritative, normative, sacred and binding. The term occurs in Gal 6:16; 2Cor 10:13-16; but it is first employed of the books of Scripture in the technical sense of a standard collection or body of sacred writings, by the church Fathers of the 4th century; e. g. in the 59th canon of the Council of Laodicea (363 AD); in the Festal Epistle of Athanasius (365 AD); and by Amphilochius, archbishop of Iconium (395 AD). ISBE

      2. Why is the canon and its extent important?

         If the canon of Scripture is “the list of all the books that belong in the Bible”, and if the Bible is our rule of faith and practice, then it is essential we have a correct and complete canon in order to rightly believe and behave. We must know all of what God has revealed to his people and we must regard only what he has revealed as authoritatively binding on our consciences.

   2. The Fundamental Test of Canonicity (Matt. 22:34-40; Luke 24:44; Eph. 2:19-22; 2 Tim. 3:14-17; 2 Pet. 1:19-21; 3:1-2)
      1. What does it say about itself?
         1. Is that a circular argument?

            The final answer to the question – what is the test of inspiration and therefore of canonicity – must come from the Bible itself. And this is not necessarily circular reasoning. The major portions of the New Testament can be accepted, for the sake of the argument, as historical records, excellently attested, giving us testimony as to the teachings of Christ and the apostles. So we reject the claim that the argument is circular. It is not that our view of inspiration of the Bible rests on the Bible’s teaching about itself. The basis of our view on inspiration and therefore canonicity is the authority of Christ. We have abundant admitted historical testimony to the person and authority of Christ in the major Pauline Epistles, to name only this one source. Believing in this supernatural Christ, we receive the assurance of salvation given by the supernatural work of the Holy Spirit. This inward testimony of the Holy Spirit to our salvation assures us of the adequacy of our full belief in Christ. On this basis, we trust Christ’s word in further areas – his commands, his promises, and his certification to the words of the Old Testament prophets and his chosen apostles. Harris, Inspiration and Canonicity, p.233

         2. Does it claim to be the word of God?
         3. Is it treated as the word of God in other parts of Scripture?
         4. Is it treated as the word of God by the Son of God?
   3. Tests the People of God Have Used to Recognize Canonicity
      1. Old Testament
         1. Was the writing recognized by its contemporaries as having been written by someone authorized to speak for God? Did it carry the weight of authority immediately from the time of writing?
         2. What was the view of the Jewish church concerning the writing?
         3. Similarly, what was the view of Jesus and his disciples (the apostles, incl. Paul) concerning the writing?
         4. Probably of the least weight, what volumes were seen as belonging to the canon by secular writers – Josephus, Philo, Qumran fragments, etc.
      2. New Testament
         1. Was the writing recognized by its contemporaries as having been written by someone authorized to speak for God? Did it carry the weight of authority immediately from the time of writing?
         2. Similarly, what was the view of the apostles concerning the writing? (e.g., Jude 17-18 & 2 Pet. 3:2-3; 2 Pet. 3:14-16; 1 Tim. 5:18 & Luke 10:7)
         3. What was the view of the early church concerning the writing? Church fathers such as: Irenaeus, Tertullian, Ignatius, Clement of Alexandria, Origen, etc.
   4. Formal Recognition of the Canon
      1. Septuagint – Greek translation dating from ca. 250 B.C.
      2. Melito (quoted in Eusebius) from ca. 170 A.D. – lists all the present OT except Esther
      3. Muratorian Canon – NT list compiled by Muratori prior to 170 A.D.; the manuscript (and thus perhaps the list) is incomplete, lacking Hebrews, James, 2 Peter and 1 John. Also refuting pseudepigraphical books as belonging to the canon – e.g. Apocalypse of Peter and Shepherd of Hermas

      4. Thirty-ninth Paschal Letter of Athanasius, 367 A.D. – same OT list as Melito, NT list of the 27 books accepted as canonical by the church of the eastern Mediterranean

      5. Council of Carthage, 397 A.D. – the same list, agreed to by the church of the western Mediterranean

   5. Why Not Other Books? That is, why not the apocryphal-deuterocanonical-pseudepigraphical books?

      Apocryphal – Greek word, things which are hidden; unknown why applied to extra-biblical texts

      Deuterocanonical – Roman Catholic term, second canon or rule, added later to the canon; declared to be part of the canon at Council of Trent, 1546 as part of Counter Reformation and a necessary support for certain R.C. Doctrine (prayers for the dead, purgatory, justification by faith plus works)

      Pseudepigraphical – false authorship; the real author attributed the writing to a prior figure of significant stature (e.g., Gospels of Barnabas, Peter, Thomas, Judas; Book of Enoch; Psalms of Solomon)

      1. They do not claim the same authority for themselves
      2. They were not regarded as of divine origin by the Jewish people
      3. They were not considered Scripture by Jesus or cited as such in the New Testament
      4. They contain teaching which contradicts that found in the books accepted as canonical
      5. They contain explicit statements denying canonical status
   6. The Usefulness of Extra-Biblical Literature
      1. historical records
      2. language research
      3. cultural information

         Most come from the period 200 BC to 200 AD, a time from which there is not much else by way of Jewish writing known to be in existence. A vassal state much of the time, records are particularly scarce from the second half of the period. This is not surprising considering the fall of Jerusalem to Titus in 70 AD followed by the crushing of the Bar Kochba revolt in 135 AD.

   7. A Key Question: Is the Canon Closed? (Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8)
      1. God’s final word of revelation to us was given through the Living Word and recorded in the Written Word by those witnesses who spoke with God-given authority.
      2. The times of the gospel are the last times, the gospel revelation is the last we are to expect from God. There was first the natural revelation; then the patriarchal, by dreams, visions, and voices; then the Mosaic, in the law given forth and written down; then the prophetic, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understand what is already revealed. Matthew Henry on Heb. 1:2

      3. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the flesh, and the malice of Satan, and of the World, to commit the same wholly unto (d) writing; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased. LBCF, I.1

      4. The whole Counsel of God concerning all things (i) necessary for his own Glory, Mans Salvation, Faith and Life, is either expressly set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men. LBCF, I.6

Let it be observed that the proof of the authority of the Scriptures does not rest on a previous proof of their inspiration. Even an uninspired law is law. But when inspiration has once been shown to be fact, it comes mightily to the reinforcement of their authority. God speaks to us now, in Scripture, not only mediately through his representatives, but directly through the Scriptures themselves as his inspired word. The Scriptures thus become the crystallization of God’s authoritative will. We will not say that Christianity might not have been founded and propagated and preserved without inspired writings or even without any written embodiment of the authoritative apostolic teaching. Wherever Christ is known through whatever means, there is Christianity, and men may hear and believe and be saved. But God has caused his grace to abound to us in that he not only published redemption through Christ in the world, but gave this preachment authoritative expression through the apostles, and fixed it with infallible trustworthiness in his inspired word. Thus in every age God speaks directly to every Christian heart, and gives us abounding safety to our feet and divine security to our souls. And thus, instead of a mere record of a revelation given in the past, we have the ever-living word of God; instead of a mere tradition however guarded, we have what we have all learned to call in a unique sense “the Scriptures.” Warfield, Authority and Inspiration of Scripture

Courageous Faith

Hebrews 11:23 Exodus 1:8-2:10

Civilizations and cultures are dynamic sorts of things – they are usually advancing or declining but not often stagnant. Translation: change is constant; often it is barely discernable, but it is there nonetheless. What we usually notice are the big changes, particularly the paradigm shifts that represent a change in our way of thinking or looking at the world in which we live.

Quite often those shifts occur when there is a change of leadership – election of new officers, inauguration of a new president, accession to the throne of a new dynasty. In general, the peaceful means of change to which we are most accustomed. Much of the period covered in Exodus 1:6-7 was peaceful in Egypt; as time passed, though, that changed – power struggles between factions, invasion by Canaanite shepherd-kings, finally the rise of the New Kingdom or the Egyptian Empire.

It was during this period of political and cultural upheaval that our story begins with a new Pharaoh rising to power, one who was unfamiliar with the great Hebrew statesman of a previous generation, Joseph. There are three elements of note in the account: the ruler and his policies, the response of those around him, and the rule of faith. First the ruler, Pharaoh, and his policies.

A. Ruler

Pharaoh may not have known Joseph but he did know some about the “children of Israel” – he knew there were a lot of them, they were everywhere, and if they were so inclined, could represent a significant threat to his plans for the future. Now he had a problem – how to deal with danger in a way that minimized rather than encouraged it.

instructed his ministers of state v. 9-11
could most easily be “controlled” by Pharaoh
long-term policy – required years of persistent plodding
gradually take away freedoms, increase demands
do so in such a way that Israelites don’t catch on
do whatever it takes by way of oppression so as to reduce threat by strength and number

enlisted aid of midwives v. 15-17
tried to play the gender card
selective infanticide – keep the girls, kill the boys
if we can’t oppress them into submission, perhaps we can seduce or assimilate them

roused the general populace v. 22
follow the example of the taskmasters
make this a religious experience – sacrifice to the god of the Nile
get as many as possible involved in the heinous plot to eliminate Jewish threat

At every turn, Pharaoh was frustrated in his attempt to gain the advantage over God’s chosen people. Oppression didn’t work, infanticide didn’t happen, religious sacrifice didn’t help either. No matter what Pharaoh did, the effect was the exact opposite of what he intended.

“They treated them in a fraudulent manner, they reduced them to bondage by their exactions, they secretly concerted the destruction of their male children, and at length openly ordained that cruel measure, and all with the view of checking their increase, lest in time of war they should side with invaders in order to obtain their liberty. Surely the depths of Satanic policy were here reached, but vain was the cunning of man against the chosen seed.” Spurgeon, Treasury of David

Here again just as in the life of Joseph, what man intended for evil God used for good. All of the dire circumstances Pharaoh manufactured – harsh treatment, slavery, oppression, murder – God used to strengthen the children of Israel. God was sovereignly setting the stage for fulfilling the promise he had made centuries earlier to Abraham, the promise to judge the Egyptians and deliver the Jews. In so doing God plainly demonstrated that He was in charge on both sides of the cross-cultural exchange happening in Egypt.

B. Response

Princes vv. 13-14
enemies of God’s people, sought to please Pharaoh
were just as frustrated by the results of oppression and ruthless treatment so turned up the heat
was God’s blessing his people that hardened the hearts of the Egyptians – the same sun that melted wax hardened bricks

hardship necessary to encourage Israelites to leave Egypt; even after they left, they wanted to go back – Ex. 17:3 “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” The good report of the spies wasn’t enough to encourage them to enter Canaan – Num. 13:26ff If, when they were on the doorstep of the Promised Land, they could not be encouraged to take what God had promised, they never would have left Egypt had they not been compelled to do so.

Midwives vv. 17-21
basically passive-aggressive: outwardly agreeable in Pharaoh’s presence, ignored his instructions on the job
did what was right even though Pharaoh had commanded otherwise
refused to sin against God by committing murder
midwives also were blessed by God for their proper moral behavior although not for their deception)

Mother & Sister vv. 2:2-4
mom (Jochebed) continued to do what God had commanded at the beginning – Gen. 1:28
infanticide policy likely instituted (3 yr. period) between time of Aaron’s birth and that of Moses
both risked consequences by doing what was right
mom and dad are credited as being motivated by faith in God and his promise of deliverance

Princess vv. 5-10

Newsweek reporter Sarah Kliff; covered abortions for 2 years; well-versed in policy, but had never witnessed an abortion. Reaction surprised her – no physical discomfort to her, wasn’t prepared for emotional discomfort. “But my experience (among an admittedly small, largely pro-choice sample set) found a general discomfort when confronted with abortion as a physical reality, not a political idea.” (08/15/09, http://www.newsweek.com/id/212117/output/print)

Sounds like Pharaoh’s daughter, doesn’t it! Seeing the baby in the basket, the princess was confronted with the physical reality of her father’s policy. The baby, the river, the edict, the witnesses – what would she do? She did what anyone created in the image of God and not having a seared conscience would do – respect life and God’s image present on that life. A good opportunity for us to remember that even those who are far from the true God still do what is right much of the time.

A tangible reminder of Pharaoh’s evil policy had come to his very household in the shape of the young (age 2-3) Moses. How could he now continue to uphold his edict, having a Hebrew child as part of his own family?

C. Rule of faith

Midwives and family of Moses had:

right faith

trusted in the true God

had not succumbed to idolatry

consequently did not look to the king as the one responsible to meet their needs

right fear

feared God rather than the king

understood who the higher authority was

knew that obeying God meant obeying the king unless that required them to break God’s law

right follow-through

were subject to the king to the greatest extent possible

disobeyed the king when God’s law required

And when they had brought them, they set them before the council. And the high priest questioned them, saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” But Peter and the apostles answered, “We must obey God rather than men. Acts 5:27-29

knew the difference

D. Application

“As much as it depends on [us], live peaceably with all men” Rom. 12:18 doing “all to the glory of God” 1 Cor. 10:31

Pray for wisdom to know when God’s law requires us to disobey the king’s edict, discerning between what we think are our rights and what is right in God’s sight.

Pray that our brothers and sisters around the world will have wisdom and courage to do the same.

Follow the rule of faith, courageously fighting the good fight in the cause of Christ.

The Eye of Faith

Hebrews 11:22 Genesis 50:22-26

Hebrews Chapter 11 begins with a description/definition of what saving faith is. Most of the remaining verses of the chapter describe what saving faith does. In a sense it is a commentary on the verse that says:

“What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him?” James 2:14 ESV

In other words, if we are living by faith, what will our lives look like? Jacob showed us how to finish well, Joseph shows us how to finish well and leave a lasting legacy. That’s something this generation needs to learn – there’s more to life than the moment, social networking (Facebook, MySpace), instant messaging, Twitter, the latest fashion, the most toys, the newest government program. There’s the next life AND the next generation; we may inherit eternal life but what about those who come after us? Will they have the same inheritance?

We can’t be looking out for only our own interests, expecting Jesus to come back any day so nothing else matters, giving no thought for our children, and grandchildren, and our children’s children to the third generation. It has been said that a politician is concerned for the next election, a statesman for the next generation. If we are to live a life of faith and follow in the footsteps of those who have gone before us, we must be concerned with more than the short term; we must have eyes of faith that look to the promise, to the future, and to the legacy we leave behind.

A. Looks to the promise

prophecy made 275 years prior to Abram – Gen. 15:13-14

unrealized even in Joseph’s day

would require the passage of 400 years of slavery first

would require deliverance in addition to direction

a bigger promise than what Abraham “directly” enjoyed

interest in the promise not diluted by:

wealth

position

power

and beyond to the Promise-Maker – “by faith Joseph made mention of the exodus”

perhaps Joseph knew the context in which the promise was made – smoking fire pot and flaming torch

only faith in the true and living God is commended in Hebrews 11

absolute and unwavering confidence in God

“God to visit you will visit you” – verse 24 & 25

God who promised Abraham would enable them to keep their solemn promise to Joseph

B. Looks to the future

what did the future hold for Joseph’s brothers? for Joseph?

a time of affliction followed by deliverance

according to promise of God given to Abraham

- 400 years of tough living in Egypt: oppression, enslavement

- visitation from God – judgment on Egypt, deliverance for his people

He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have “given commandment concerning his bones,” unless he had been fully assured [of this]), they might look for their return [to Canaan]. Chrysostom

something beyond death

confidence in

immortality of the soul

if Joseph had his own confidence in the promise given to Abraham, it follows that he was looking for the same fulfillment of the promise – “a city with foundations whose builder and maker is God” Heb. 11:10

to inherit that city mandates at least the soul survive death

resurrection of the body

expressed by Job – “For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God Whom I shall see for myself, And my eyes shall behold, and not another. How my heart yearns within me!” Job 19:25-27

if Joseph had faith in God, the actual plot of ground where his bones lay mattered not unless

the land signified something

Joseph’s burial there signified something

Gven Joseph’s wealth, position, power, God’s promise must involve more than simply land – if that’s all, why leave Egypt?

If they were pilgrims and strangers in the land of Canaan, where is the promise of the Lord which appointed them heirs of it? It is clear, therefore, that the promise of possession which they had received looked farther. Hence, they did not acquire a foot breadth in the land of Canaan, except for sepulture; thus testifying that they hoped not to receive the benefit of the promise till after death. And this is the reason why Jacob set so much value on being buried there, that he took Joseph bound by oath to see it done; and why Joseph wished that his bones should some ages later, long after they had mouldered into dust, be carried thither. Institutes, II.x.xiii

C. Looks to the legacy

hope in dying

belong to Christ, whatever our state Rom. 14:7-8

Question 1: What is your only comfort in life and in death?

Answer 1: That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Savior Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; indeed, that all things must work together for my salvation. Wherefore, by His Holy Spirit, He also assures me of eternal life, and makes me heartily willing and ready from now on to live unto Him.

If our body even in death still belongs to Christ, then it matters what we do with it.

follow Biblical precept if given

follow Biblical example if given

what happens to/with our bodies at death speaks to our children and the world

declares our confidence in the resurrection of the body

(8 generations back in my family)

Here lies buried the Body of Deacon Thomas Marshall, who Departed this life, April 3rd, 1766
Aged 72 years
He was chosen the first Deacon of the Church of Christ in Holliston December the 25th, 1728
Zealous and Constant in the Christian faith, and Carefully Discharged the duties of a Civil and Religious life, used the office of a Deacon well 38 years, purchased to himself a good Degree and Great Boldness in the Faith that is in Christ Jesus

When we look with the eye of faith upon our Savior, what do we see? A fulfillment of God’s promise to send a Redeemer, one who would deliver us from our affliction and slavery in sin. He accomplished that on the cross of Calvary. Both in the words of institution of the Supper and those expressed by the angelic attendants at his departure from this world, our minds are directed to the future – “this same Jesus shall so come in like manner as you have seen him go”; “this do in remembrance of me”; “as often as you eat this bread and drink this cup, you do proclaim the Lord’s death til he come”. He has left us the legacy of his Word and Spirit – his Word to instruct us in all things necessary for faith and life, his Spirit to help conform our lives to his Word.

When we come to the Table in a few moments, let us by faith, partaking of the elements, declare our confident belief in Christ’s completed work of atonement on our behalf, faith in our Lord’s resurrection from the dead and future return when this ordinance will no longer be necessary, and assurance of the resurrection of our own bodies on the last day.