Posted by: Bill Hornbeck | March 10, 2009

Total Care on Earth as well as in Heaven

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included 2 Timothy 4:18:  “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.”  
 
This verse encourages me so much.  We can go out into a dirty and dangerous world and fight the good fight, and yet we can be confident that our Lord will rescue us from every evil deed and will bring us safely to His heavenly kingdom.
 
We can be tempted by the perceived safety and holiness of a life cloistered within our home.  After all, we are just pilgrims on a corruptible earth filled with sin and evil.  We can feel tempted to just wait for our eternal home in heaven. 
 
We love to claim that we are waiting for that “kingdom which cannot be shaken” in Hebrews 12:28-29, but we ignore the call in the same verses:  “… let us show gratitude, by which we may offer to God an acceptable service with reverence and awe;  for our God is a consuming fire.”
                                                                   
We love to quote Hebrews 13:13-14:  “So, let us go out to Him outside the camp, bearing His reproach.  For here we do not have a lasting city, but we are seeking the city which is to come.”  But, we ignore the call in the next verses:  “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name.  And do not neglect doing good and sharing, for with such sacrifices God is pleased.  Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.  Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things.”  Hebrews 13:15-18.
 
We even tend to “spiritualize” every promise of God believing that they only apply to future heavenly things.  We don’t expect any blessings here on earth.
 
We expect just the opposite.  We expect God to send us trouble and pain and suffering on earth, so that our longing for our eternal home in heaven will be strengthened.
 
Thus, we are content to isolate ourselves and wait it out.  It is the pious and spiritual thing to do.   
 
But, it is also the wrong thing to do.
 
In a sense, such a “monk’s life” is like the man who had one talent.   “And the one also who had received the one talent came up and said, ‘Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed.  ‘And I was afraid, and went away and hid your talent in the ground. See, you have what is yours.’  “But his master answered and said to him, ‘You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed.  ‘Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest.  ‘Therefore take away the talent from him, and give it to the one who has the ten talents.’  “For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away.  “Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.”  Matthew 25:24-30.  
 
Let us recognize that our Lord is our Good Shepherd who not only cares for our life in heaven, but also our life here on earth.  We shall not be in want of any good thing.  Psalm 23:1 and Psalm 84:11.  He satisfies our years with good things, so that our youth is renewed like the eagle.  Psalm 103:5.  In a noisy and busy world, he provides rest and makes us lie down in green pastures and leads us beside quiet waters.  Even in danger, we fear no evil, for our Good Shepherd is with us.  Psalm 23:4. Our cup overflows.  Psalm 23:5.  “Surely goodness and lovingkindness will follow me all the days of my life,”  Psalm 23:6.
 
Let us recognize that even more, our Lord is also our loving and faithful Father.  “If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!”  Matthew 7:11.  
                                                                              
In conclusion, when we trust God for His total care of us on earth as well in heaven, then we will be encouraged to live out our lives on earth, to enjoy His blessings on earth, and to fight the good fight.  We will know that our Lord will rescue us from every evil deed and will bring us safely to His heavenly kingdom.  

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Posted by: Bill Hornbeck | March 5, 2009

The Regulative Principle of Worship

Professor David Engelsma of the Protestant Reformed Churches has given me permission to post his following article.  This article was published in the Standard Bearer, a PRC publication.  There are also other articles on “The Regulative Principle of Worship” that you will see when you click on this link.   This is just one example of the fine articles that you will see in the Standard Bearer.  I also have a link to the Standard Bearer in the right column under “Links”.  The faithfulness of the Protestant Reformed Churches to Reformed doctrine as evidenced by the Standard Bearer is certainly one of the reasons why I so admire them and why I try to encourage and promote this denomination.  

So, here is the link to this article — http://sb.rfpa.org/index.cfm?mode=narrow&volume=76&issue=132&article=917&book=0&search=regulative%20principle&page=1&chapter=0&text_search=0

Here is the article “copied and pasted” below if you prefer to not click on the link.  However, it is better to read the article at its site by clicking the link above, because “copying and pasting” can result in format problems.  The words will be the same, but the words may be slightly different size with some spacing problems.  I try to correct them, but as soon as one format problem is corrected, another format problem pops up.  So, here is the article.  

“Shall We Please God or (Certain Kinds of) People? or, The Regulative Principle of Worship”  

By Prof. David J. Engelsma

Reformed believers and churches may not differ as to the fact and importance of the regulative principle of worship. As the preceding editorial demonstrated, the regulative principle is confessional. The importance of the regulative principle, according to the confessions, is nothing less than this, that it is the truth of the second commandment of the law.

Difference among Reformed and Presbyterian Christians and churches has to do with the functioning of the principle in the worship service. The difference can be divisive.

The question is: How does the rule that God determines the manner of worship apply to the public worship of the church?

Misunderstanding of the application of the regulative principle, on the part of some of its most ardent advocates, is responsible for a great deal of the division between Reformed and Presbyterian churches which are, in fact, one in the gospel of sovereign grace.

Elements of Worship

 What these elements are, the Reformed and Presbyterian churches have known ever since the Reformation. Both of these ecclesiastical sisters have made these elements a matter of confession in their official creeds. The Reformed have done this in Lord’s Day 38 of the Heidelberg Catechism. The Presbyterians have done the same in Chapter 21 of the Westminster Confession of Faith.

According to Lord’s Day 38 of the Catechism, in which the Catechism is explaining the fourth commandment, Scripture prescribes as the elements of the only worship that is pleasing to God the following: the reading and preaching of the Word; administration of the sacraments; prayers and singing; and offerings, particularly for the poor.There is the issue of instrumental accompaniment of congregational singing. Instrumental accompaniment of the singing of the congregation is not an element of worship. The element of worship is the singing of the congregation. Instrumental accompaniment is merely an attending “circumstance” intended to serve the singing of the congregation. The regulative principle is completely uninterested in instrumental accompaniment, has nothing to say about it. The church has liberty here. She is free to use an organ or piano; she is free to get started singing by means of the twanging of a pitch-pipe; she is free to have a strong-voiced precentor lead the singing; she is free to sing without any accompaniment.

No other activity is permitted. Whatever is not commanded is forbidden.

It is not the regulative principle that there must be an express biblical command for everything that goes on in a worship service, for example, what the minister wears; whether we stand or sit to pray and sing; how the bread and wine of the Lord’s Supper are distributed; whether the singing is accompanied by an organ, begun with a pitch-pipe, or led by a precentor, and the like.

Some zealots like to present the regulative principle as requiring biblical warrant for every detail of a worship service, but this is to mistake the principle. The southern Presbyterian worthy John Girardeau was guilty of this error. His is the dubious honor of having authored what may be the most violent assault upon instrumental accompaniment of congregational singing ever launched. He called the accompaniment of congregational singing by an organ or piano “heresy in the sphere of worship.” But Girardeau brought instrumental accompaniment under the condemnation of the regulative principle by misstating the principle. He described the regulative principle this way: “Whatsoever in connection with the public worship of the church, is not commanded by Christ … in His Word, is forbidden” (Instrumental Music in Public Worship, 1888, repr. New Covenant Publication Society, 1983, p. 200; emphasis added).

In fact, the church has liberty “in connection with public worship” to arrange a great many details of her worship: what time she meets; how often the Supper is administered, and how; the order of worship; sitting or standing for prayers and songs; form prayers in administering the sacraments and in exercising discipline; instrumental accompaniment of the singing, and more.

There are “circumstances” attending worship, as well as the elements themselves, and one reduces the regulative principle to an unworkable principle, if not to absurdity, if he attempts to apply it to every detail of worship. The New Testament church has liberty in Christ to arrange the details of her worship, and this liberty is important. The Belgic Confession claims this liberty for the Reformed church. In the context of “the worship of God,” the Confession states that “it is useful and beneficial that those who are rulers of the church institute and establish certain ordinances among themselves for maintaining the body of the church” (Art. 32).

Can we agree that the elements of worship are regulated by express command of Christ in Scripture? And can we agree what these elements are? If so, we are a long way toward oneness in worship, and we ought to be encouraged to pursue oneness of mind on the differences that remain.

Let us bravely consider certain of these differences regarding worship that divide Reformed and Presbyterian churches which are truly one in the gospel of grace.

Instrumental Accompaniment

The second commandment has as little to do with instrumental accompaniment as it does with the means by which the deacons take the offerings, whether by a plate or by a bag or even by a box in the corner with a hole in the top.

If only the instrument serves the singing of the congregation!Then there is the matter of occasional use of form (as opposed to free) prayers, the reading of the law, and the congregation’s confession of her faith by means of the Apostles’ Creed. These are legitimate aspects of the elements of worship that God prescribes. God requires prayers. Some may well be form prayers. Some can better be form prayers. The prayers that are part of the administration of the sacraments and of the exercise of excommunication, precisely declaring the doctrine and exactly spelling out the application to the lives of the people, should not be left to the phraseology of the individual minister. The Lord’s Prayer is a form prayer. The important thing about the prayers offered at church is that they display the “requisites” of those prayers that are acceptable to God and that He will hear (see the Heid. Cat., Q. 117).  God requires the reading of Scripture. The law is part of Scripture. Reading the law every Lord’s Day is proper under the regulative principle, to say nothing of the benefit of doing so.

Forms and Formulas

God requires praise, including confession of His truth. Reciting the Apostles’ Creed is such confession. Reciting the Apostles’ Creed is proper under the regulative principle, to say nothing of the benefit of doing so.  Some Presbyterian advocates of the regulative principle vehemently denounce Reformed churches for observing Good Friday, Easter, Ascension Day, Pentecost, and Christmas with special worship services. Such observance is alleged to be violation of the regulative principle. Their argument is that God has not commanded the church to worship on April 21 or December 25 in observance of Good Friday or Christmas. In reality, they charge Article 67 of the Church Order of Dordt and thus the synod of Dordt and the entire Dutch Reformed tradition with image worship.

Observance of Christmas

 The charge rests on a misunderstanding of the regulative principle. The regulative principle prescribes the content of the public worship, not the time when the church worships. It is the fourth commandment that prescribes the time of public worship. And, although the fourth commandment insists that the church worship on the Sabbath Day, it permits the church to worship also on other days. The Heidelberg Catechism explains the fourth commandment this way: “… that I, especially on the Sabbath, that is, on the day of rest, diligently frequent the church of God.”

In the heyday of the Reformation, there were preaching services virtually every day of the week. As regards the Reformed church’s observance of the great events in the ministry of Christ, one of the earliest and most respected Reformed creeds, the Second Helvetic Confession (1566)—not a Dutch creed!—explicitly approved it, “highly,” as an aspect of the church’s “liberty”:One may like Dordt’s rule in Article 67, or one may dislike it, but observance of Christmas and the other “Christian festivals” has absolutely nothing to do with the regulative principle whatever. What the regulative principle requires is this: If you have a service of worship to remember Jesus’ birth on December 25, this service must consist of the same elements as the worship on Sunday. The special Christmas service must consist of preaching, praying, congregational singing, and giving of alms. It may not take the form of dramatic presentations of the manger scene, liturgical dance, instruction by means of banners, and the like.

Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord’s nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly (Chapter 24).

I plead with our Presbyterian brothers and sisters not to find differences that divide where none exist.

There remains the question, whether the regulative principle requires exclusive Psalmody. Does the regulative principle demand that the Reformed church sing only the Psalms at church, or does it allow for the use of certain hymns? This is a controversial issue. Treatment of the issue in the Protestant Reformed Churches (PRC) has sometimes been ambiguous, leaving both members and those without in doubt, what precisely the stand of the PRC is.

 

This aspect of the application of the regulative principle, we will look into in a subsequent issue of this magazine, God willing.

— DJE

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Posted by: Bill Hornbeck | March 5, 2009

The Workman

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included 2 Timothy 2:15:  “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.”

Beware!  Just because a teaching a/k/a doctrine calls itself “Reformed”, does not mean that it is necessarily true.  In the tag above titled “About Me”, I conclude:  “The reader is advised to follow the example set forth in Acts 17:11:  “Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.”   

There is a ranking as to the authorities of Scripture, Reformed Confessions and Creeds, and publications of Reformed men.  Scripture is the supreme and infallible authority as to which everything must comply.  Reformed Confessions and Creeds are a secondary but fallible authority, nevertheless deserving to be subscribed by at least the officers of the denomination holding to them.  They are a helpful summary of the major doctrines of the Bible, and they also a basis of regulation and discipline in the church.  The publications of John Calvin, Martin Luther, and other Reformers deserve much respect, but they are only third authority. 

The purpose of this article is that I do see some danger in some Reformed circles as to such infatuation with Reformed Confessions and Creeds and the publications of Reformed men, particularly John Calvin, that Scripture seems to be an afterthought, rather than the first thought.  In this infatuation in these Reformed circles, there almost seems to be a competition as to how knowledgeable they are about Calvin and how willing they are to promote obscure “Reformed doctrine” even though it may have little or no basis for support in Scripture.  The end result is often legalism.  It is bad enough to be legalistic about something good which is taught in Scripture;  it is worse to be legalistic about something bad which is not even taught in Scripture.  In my opinion, an example of this is a Reformed teaching that musical instruments are prohibited in worship.  Although it may be a good tradition and a blessing to allow some congregational singing without musical instruments in worship, it is entirely a different matter and wrong to strictly advocate prohibiting musical instruments in worship based on obscure Reformed teaching and tradition, even if Calvin’s name is thrown about.

As another example, as we celebrate Calvin’s 500 birthday, let us not fall into this danger of elevating Calvin to an almost infallible “Pope-like status”.  Calvin would be the first to say:  “God forbid!”, and he would remind us of the words of Paul.  “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!”  Galatians 1:8.  In other words, as great as Paul was, he did not want deference to be shown him above Scripture.  Calvin would passionately join Paul in this plea to keep our focus on Scripture and to not allow Reformed Confessions and Creeds and the publications of Reformed men usurp the supreme infallible position of Scripture in our teachings a/k/a doctrine.

There is also the saying:  “Every heretic has his text.”  Just because someone has a text to support his teaching does not mean that the verse actually does support what he teaches.  It is foremost important that the reader or listener consider the context of the verse but then also to consider and compare other Scriptures elsewhere.   

I am also reminded of a TV evangelist who spouts out fast and furiously a long list of Scriptural citations to support his teaching.  There is no time for the listener to recollect what verse is cited or even time to write down the citations.  The TV evangelist hopes his listeners will be impressed by shear numbers.

Please understand that I am certainly not denigrating Reformed Confessions and Creeds and the publications of Reformed men.  God forbid!  They are very important and helpful.  You will notice a tag above titled “Plea for Creeds” which speaks of their importance.  They are like a “spiritual roadmap”.  They are particularly helpful to summarize Scripture.  Like a roadmap in which you can see a whole state on one page,  Reformed Confessions and Creeds and the publications of Reformed men give you some overall perspective.  However, just like one would not ignore clear highway signs and prefer and defer to the map, one should not ignore clear Scripture to prefer and defer to these Reformed Confessions and Creeds and the publications of Reformed men.    

In conclusion, we are called to be wise and skillful workman “accurately handling the word of truth”.  So, let us remember these three points.  First, let us remember the supreme infallible status of Scripture.  Let our first thoughts be of Scripture.  Let us not elevate Reformed Confessions and Creeds and the publications of Reformed men above Scripture.  Second, let us consider the context of any verse brought to our attention and also consider and compare other Scripture elsewhere.  Third, most importantly where Scripture seems unclear or there appears to be two alternative teachings that each have equal support in weight in Scripture, comparable to a fork in the road without clear signs, let us use those Reformed Confessions and Creeds and the publications of Reformed men to be our “spiritual roadmap”.

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Posted by: Bill Hornbeck | February 26, 2009

“Why I Write” and “What I Want To Be”

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included 1 Timothy 4:6-16 which is quoted below.  This Scripture spoke to me so clearly as to “Why I Write” and “What I Want To Be”.

Even before I begin, I don’t want to sound conceited.  The biggest part of this message is “What I Want To Be”, and so I first join Paul by stating:  “Brethren, I do not regard myself as having laid hold of it yet; but one thing I do:  forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.  Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you;”  Philippians 3:13-15.

So, let us begin by reading 1 Timothy 4:6-16.   I have highlighted those phrases about which I want to comment.

“6  In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following.

7  But have nothing to do with worldly fables fit only for old women On the other hand, discipline yourself for the purpose of godliness;

8  for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come.

9  It is a trustworthy statement deserving full acceptance.

10  For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.

11  Prescribe and teach these things.

12  Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.

13  Until I come, give attention to the public reading of Scripture, to exhortation and teaching.

14  Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery.

15  Take pains with these things; be absorbed in them, so that your progress will be evident to all.

16  Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.”  1 Timothy 4:6-16. 

First, in verse 6, “In pointing out these things to the brethren”, I want to point out what I read in Scripture.  I think that it is important that I read through Scripture in its order and point out certain things.

Second, in verse 7, “But have nothing to do with worldly fables“, I do not want to include fables or stories, but rather I want to emphasize Scripture and the Reformed creeds and confessions.

Third, in verse 11, “Prescribe and teach these things”, the command is simple and direct.  I want to teach these things which I interpret as teaching foremost Scripture. 

Fourth, in verse 12, “Let no one look down on your youthfulness”, I can imagine how some of my readers, particularly the Ministers and Professors, react when they receive my writings.  They could think:  “Who does he think he is?!!!”.  But, you all have been so gracious, kind, and patient to me.  You have encouraged me to heed:  “Let no one look down on your youthfulness”.  (Not that I am young in age, but I am young in the sense that I am uneducated and inexperienced, so I do my best to write about what is most important (through God’s inspiration) and to write clearly and to write the best that I can.)

Fifth, also in verse 12, “but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.”, there are different ways that we can be examples.  The foremost meaning is to be an example that another one can emulate, and I think the foremost example is to be one who is holy and Godly in behavior.  This would be for me “What I Want To Be”.  If I am a good example to anyone now, it probably would be to encourage others to write down and share their thoughts about what they read in Scripture. 

But, there are also different kinds of examples.  Along the lines of this other “different kind of example”, Paul writes:  “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.  Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”  1 Timothy 1:15-16.  Along these lines, I may be an example and encouragement to  those, like me, who have drifted away from Reformed doctrine and Reformed churches, but who through God’s grace, have re-discovered the truth and joy of Reformed doctrine as I write on the page tagged above as “About Me”. 

Sixth, in verse 14, “Do not neglect the spiritual gift within you”, we all have unique spiritual gifts.  I have a friend who is a Cadet counselor in a CRC church.  He is a kid at heart and hates to speak in public and write.  However, he loves kids, camping, and all the other “Cadet-stuff”, and he has been a faithful Cadet counselor and exercised his spiritual gifts for years.  He does not try to be like me, and I don’t try to be like him.  We both appreciate each other and thank God that He gives different spiritual gifts to different members of the Body of Christ. 

Seventh, in verse 15 and 16, “Take pains with these things; be absorbed in them, …  Pay close attention to yourself and to your teaching; persevere in these things”, I want to be meticulous in commenting about all of Scripture about which I feel led to write.  Although I fall far short, I want to perfect my writings.  I want to write regularly, at least once or twice a week.

Eighth, also in verse 16, “for as you do this you will ensure salvation both for yourself and for those who hear you”, I recognize that I receive very little feedback.  But, I write foremost for myself.  Writing forces me to perfect my thoughts about Scripture that I read.  It forces me “to put it in stone”.  Writing helps me the most.  “What I Want To Be” leads me to think more and adopt new strategies, through God’s guidance, as to how I can help others more through my writings.  In the 1990’s, I started to write my best friend in Grand Rapids “Letters to Harry” which I actually mailed to him.  You can see those letters under the tag above titled “Gold Mining”.  In the 2000’s, I developed two web sites with this Reformed doctrine blog web site my most recent attempt to reach and help others.  I look forward to the next stage, whatever that may be, where God will help me to reach out to more people and help more people.

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Posted by: Bill Hornbeck | February 25, 2009

The Doctrine of God’s Providence

As you may have noticed from a prior post, the Daily Confession web site provides spiritual vitamins or bite-size nuggets of Reformed creeds and confessions.  The link is in the right margin under links and is also provided here in the text – Click here: Daily Confession . 

Here is the Daily Confession for today –

Belgic Confession, week 8

February 25, 2009

Article 13: The Doctrine of God’s Providence

“We believe that this good God, after he created all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without his orderly arrangement. Yet God is not the author of, nor can he be charged with, the sin that occurs. For his power and goodness are so great and incomprehensible that he arranges and does his work very well and justly even when the devils and wicked men act unjustly. We do not wish to inquire with undue curiosity into what he does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ’s disciples, so as to learn only what he shows us in his Word, without going beyond those limits. This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with fatherly care, keeping all creatures under his control, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground[20] without the will of our Father. In this thought we rest, knowing that he holds in check the devils and all our enemies, who cannot hurt us without his permission and will. For that reason we reject the damnable error of the Epicureans, who say that God involves himself in nothing and leaves everything to chance. “

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Posted by: Bill Hornbeck | February 22, 2009

Does “all” in Scripture always mean every member without exception?

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included I Timothy 2:1-6 which is quoted below. 

Some Arminians (people who reject the Five Points of Calvinism also known as “TULIP”, particularly “Limited Atonement”) cut out and paste verses 4 and 6 in contending that God wants to save everyone and that Christ died for everyone.  But, does “all” in Scripture always mean every member without exception?  We will primarily look at the context of the six uses of “all” in this Scripture passage, although you can certainly discern throughout Scripture that the uses of the word “all” elsewhere in Scripture DOES NOT always mean every member without exception.  

Let us read this Scripture passage, and I have highlighted every use of “all” in this passage.  

“1  First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men,

 2  for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity.

 3  This is good and acceptable in the sight of God our Savior,

 4  who desires all men to be saved and to come to the knowledge of the truth.

 5  For there is one God, and one mediator also between God and men, the man Christ Jesus,

 6  who gave Himself as a ransom for all, the testimony given at the proper time.”  1 Timothy 2:1-6. 

 

In the first “all” as in “first of all”, did Paul intend that he was going to list every one without exception of the things that he intended to urge?  Of course not!  The reader understands that he was only going to urge some things.  

In the second “all” as in “all men”, did Paul intend that we make entreaties and prayers, petitions and thanksgivings, for every man without exception?  No, I don’t think so.  The following verse specifically states those about whom Paul was speaking:   “for kings and all who are in authority”.  Also, in the prior verse of 1 Timothy 1:20, Paul states:  “Among these are  Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.”  Although maybe some specific prayer was even appropriate for Hymenaeus and Alexander, it does not seem like Paul intended to include them (even though they also were men) in his general statement:  “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men,” 

In the third “all” as in “ for kings and all who are in authority”, did Paul intend that entreaties and prayers, petitions and thanksgivings, be made on behalf of every king and every one in authority without exception?  No.  The following verse shows the purpose of these entreaties and prayers, petitions and thanksgivings:  “so that we may lead a tranquil and quiet life in all godliness and dignity”.  Should we have prayed for success for Hitler as he was blitzkrieging across western Europe?  Should we have given thanks for his success?  Of course not!  The point that I am trying to make is that the reader understands or should understand that the stated purpose is a limitation on the word “all”.  The purpose of such prayers is that we may lead a “tranquil and quiet life in all godliness and dignity”.    

In the fourth “all” as in “all godliness and dignity”, did Paul intend to imply that we are able to “lead a tranquil and quiet life in all godliness and dignity”?  Of course not!  The reader understands that we will not be perfect in godliness and dignity until we reach Heaven.  The reader understands that Paul means that the purpose of such prayers is that we be given better opportunities with such a tranquil and quiet life to engage in more and better types of godliness and dignity.

In the fifth “all” as in “who desires all men to be saved and to come to the knowledge of the truth”, did Paul intend to imply that God desires to save all men without exception and God desires all men without exception to come to the knowledge of the truth?  No.  We have seen in a prior post titled “The Love of the Truth” in II Thessalonians 2:10 that there are those who did not receive the love of the truth to be saved:  “and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved.”  We have even seen in the following verse that:  “For this reason God will send upon them a deluding influence so that they will believe what is false,”  II Thessalonians 2:11.  We have seen in II Thessalonians 2:13 that God has chosen some for salvation through faith in the truth:  “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.” 

In the sixth “all” as in “who gave Himself as a ransom for all“, did Paul intend to imply that Christ actually gave Himself up for every human without exception.  No. 

It is important that we consider the context and compare Scripture carefully.  When we do so, we will conclude that “all” in Scripture does not always mean every member without exception.  We should not be satisfied finding one or a few verses and think:  “Ah hah!  Gotcha!”.  2 Timothy 2: 15 exhorts us:  “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.”  

In conclusion, the following are some Scriptures (with my emphasis in bold, italic underline) that show that Christ did not give Himself up as a ransom for “all” (meaning every human without exception):
Matthew 1:21 “…for he will save his people from their sins.”
Matthew 20:28: “… the Son of Man came not to be served but to serve, and to give life as a ransom for many.”  Note that it does not say here that Christ gave his life as a ransom for all, but rather, “for many”.
Matthew 26:28: “for this is My blood of the covenant, which is poured out for many for forgiveness of sins.”  Note that it does not say that Christ poured out His blood for all, but rather, “for many”.
John 10:11-14: “I am the good shepherd. The good shepherd lays down his life for the sheep. … “I am the good shepherd; and I know My own, and My own know Me,”
John 10:27: “My sheep hear My voice, and I know them, and they follow Me;”
But, those who are not His sheep did not believe. 
John 10:26: “But you do not believe, because you are not of My sheep.”
Consider Ephesians 5:25-28 which I will quote and discuss at length:
“Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.  So husbands ought also to love their own wives as their own bodies.”
This is a peculiar love, a special love just for His church. Just as a husband should not love and give himself up for all women, but only his own wife, Christ loved the church and gave Himself up for the church, not for all the world.
In Christ’s intercessory prayer in John 17, we see Christ praying for only those whom God gave Him, not for the world.  “I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me; for they are Thine;” (verse 9). 
Christ likewise manifested God’s name to the men whom God gave Him.
“I manifested Thy name to the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them to Me, and they kept Thy word.”  (Verse 6).
Christ died for us (the elect) and not for the whole world.  “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” Romans 5: 8.       
Christ “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.”  Titus 2: 14.
Was Christ’s passion, suffering, and death a true substitute?  For whom? 
Christ was a true substitute in receiving punishment and only a substitute for us.  We understand that Christ’s passion, suffering, and death was not for the world and did not take away the world’s sins. 
If Christ died for the whole world, the whole world’s sins would have been taken away.  No one would go to hell.  But rather, Christ’s passion, suffering, and death was only for us and only took away our sins.  But “… he who does not obey the Son shall not see life, but the wrath of God abides on him.”  John 3: 36.
When we believe that Christ died only for us, His elect, not for the world, this ‘Limited Atonement”, the third point of Calvinism, is so much more appreciated by us.
“But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging  we are healed.”  Isaiah 53: 5.  (Emphasis added.)

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Posted by: Bill Hornbeck | February 21, 2009

“Law is not made for a righteous person”

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included I Timothy 1:8-11 which is quoted below.

“But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted.”  I Timothy 1:8-11.  (Emphasis added.)

In Scripture, there are different expressions used to describe our relationship, as Christians, to the Law.  Here, it is stated that ”law is not made for a righteous person”.  Elsewhere, it is stated that we are “released from the Law”.  It is stated that we are “not under the Law”.  It is stated that “we are no longer under a tutor (the Law)”.  It is stated that we “died to the Law”.  In the following paragraphs after this next paragraph which explains the contrast between the Law and the Gospel, I will quote some of these Scriptures at length.
 
The Law is all about doing.  The Gospel is all about believing.  “For as many as are of the works of the Law are under a curse; for it is written, “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.”  Now that no one is justified by the Law before God is evident; for, “THE RIGHTEOUS MAN SHALL LIVE BY FAITH.”  However, the Law is not of faith; on the contrary, “HE WHO PRACTICES THEM SHALL LIVE BY THEM.”  Christ redeemed us from the curse of the Law, having become a curse for us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”–  in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.”  Galatians 3:10-14.    
                                                              

Regarding the phrase “law is not made for a righteous person”, this Scripture is consistent with Galatians 3:24-25:  “Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.  But now that faith has come, we are no longer under a tutor.”

Regarding the phrase “law is not made for a righteous person”, this Scripture is consistent with Galatians 2:16-17:  “nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.  “But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!  “For if I rebuild what I have once destroyed, I prove myself to be a transgressor.  “For through the Law I died to the Law, so that I might live to God.”

Regarding the phrase “law is not made for a righteous person”, this Scripture is consistent with Romans 7:6-11:  “But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.  What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “YOU SHALL NOT COVET.”  But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead.  I was once alive apart from the Law; but when the commandment came, sin became alive and I died;  and this commandment, which was to result in life, proved to result in death for me;  for sin, taking an opportunity through the commandment, deceived me and through it killed me.”

Regarding the phrase “law is not made for a righteous person”, this Scripture is consistent with Galatians 5, verses 4, 5, 18, 22, and 23:  “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.  For we through the Spirit, by faith, are waiting for the hope of righteousness.  … But if you are led by the Spirit, you are not under the Law.  … But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

Although there are more consistent Scriptures, I will conclude this article with Paul’s testimony in the same chapter of I Timothy 1 which is consistent with the phrase “law is not made for a righteous person”.  “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.  Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”  1 Timothy 1:15-16.

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Posted by: Bill Hornbeck | February 20, 2009

Teaching Election Properly

As you may have noticed from a prior post, the Daily Confession web site provides spiritual vitamins or bite-size nuggets of Reformed creeds and confessions.  The link is in the right margin under links and is also provided here in the text – Click here: Daily Confession . 

Here is the Daily Confession for today –

                                                                

Canons of Dordt, week 8

February 20, 2009

The First Head of Doctrine: Divine Election and Reprobation

Article 14: Teaching Election Properly

“Just as, by God’s wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God’s church, for which it was specifically intended, this teaching must be set forth — with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God’s most holy name, and for the lively comfort of his people.”

                                                        

Whether it is deserved or not, Calvinists seem to have the reputation of being cold (”the frozen chosen”) and stern:  “We are the elect, and you are not!”.
                                                  
The Canons of Dordt wisely urge us to teach election properly in several ways:
                                         
1.  “With a spirit of discretion” I am reminded of Matthew 7:6:  “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.”
                                              
2.  “In a godly and holy manner” and “for the glory of God’s most holy name“.  If we teach election as part of God’s overall sovereignty, as I believe Calvin did, rather than just focusing on election, then our listeners may appreciate the fact that God accomplishes all of His purpose.  His will is truly done!  Our listeners may be pleased about it and become more sympathetic later about the teaching of election which is only a part of the teaching of God’s sovereignty.
For example, at the top of this page, you will see a tag labeled “About God”, you will read about “Total Perfect Triumph” and Jeremiah 9:23-24. 
“Thus says the LORD, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches;  but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,” declares the LORD.” Jeremiah 9: 23-24.
God has made a perfect plan.  God perfectly executes his plan.  God delights in lovingkindness, justice, and righteousness, and God perfectly exercises them.  We exult in total perfect triumph in Christ.

Total Perfect Triumph teaches about God in a holy manner.  It is more likely to be received by the listeners as being “for the glory of God’s most holy name”.  Such a teaching may prepare the listeners for later being taught about election. 

 
3.  “for the lively comfort of his people“.  If we focus on the “P” in “TULIP” which is “Perseverance of the Saints” also known as “Preservation of the Saints”, then that focus is likely to be  “for the lively comfort of his people”.  
 
Note how the Heidelberg Catechism starts!
 

What is thy only comfort in life and death?

Answer: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.” Heidelberg Catechism, Question 1

  

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Posted by: Bill Hornbeck | February 18, 2009

The Love of the Truth

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included II Thessalonians 2:8-17 which is quoted below.  This section deals with the importance of truth.  Notice how we get the truth.  Notice what happens to those who do not receive the truth.  Notice how we are exhorted to stand firm in the truth.
                                                         

 “8  Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming;

 9  that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders,

10  and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved.

11  For this reason God will send upon them a deluding influence so that they will believe what is false,

12  in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.

13  But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.

14  It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ.

15  So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.

16  Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace,

17  comfort and strengthen your hearts in every good work and word.” 

II Thessalonians 2:8-17  (Emphasis added).

First, how do we get the truth?  Verse 10 tells us that we “receive” the love of the truth.  Verse 13 tells us that God has chosen those for salvation “through sanctification by the Spirit and faith in the truth”.  Thus, we must recognize that our love of the truth is a gift from God.

Second, what happens to those who do not receive this love of the truth?  Verse 10 tells us that they perish.  Verse 10 also tells us that they are not saved.  Verse 12 also tells us that they will be judged.

Third, what are we exhorted to do?  Verse 15 tells us to “stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.” 

First, I would interpret “stand firm” to mean that we should value truth and seek truth as one who eagerly and persistently searches for hidden treasure.  Proverbs 2:4-5 tells us to treasure wisdom (or truth):  “If you seek her as silver And search for her as for hidden treasures;  Then you will discern the fear of the LORD And discover the knowledge of God.”  Proverbs 23:23 tells us:  “Buy truth, and do not sell it, Get wisdom and instruction and understanding.”

Second, I would interpret “stand firm” to mean that we should value and seek out both Scripture (“letters from us”) and sound doctrine such as our Reformed creeds and confessions (“word of mouth”).  I also think “traditions” would cover both Scripture and our Reformed creeds and confessions.

In my lead article, “Calvinism is the true doctrine of salvation” at “My Other Web Site’s Home Page, I “push the envelope” to determine how important truth and doctrine are.  Here is the link to that web site (although you can also see the link in the right margin) – Click here: Reformed Doctrine – Bill Hornbeck .  Thank you.

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Posted by: Bill Hornbeck | February 16, 2009

Faithful is God who calls you. He also will bring it to pass.

As some of you may know, I am daily reading through Scripture in its order.  Today’s devotion included I Thessalonians 5:23-24 which is quoted below.
 
“Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.  Faithful is He who calls you, and He also will bring it to pass.” 
I Thessalonians 5:23-24. 
 
The first two definitions of “sanctify” in Merriam-Webster Online Dictionary are: 
‘1: to set apart to a sacred purpose or to religious use : consecrate
2: to free from sin : purify ‘
 
Thus, man can “sanctify” in the first sense of consecrating or setting apart some one or some thing for a sacred purpose or to a religious use.  Man can consecrate or set apart his firstborn, an assembly, his leaders, the Sabbath, God’s name, and even himself.  Thus, you will see the following Scripture: 
  1. Exodus 13:2
    ” Sanctify to Me every firstborn, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me.”
  2. 2 Kings 10:20
    And Jehu said, ” Sanctify a solemn assembly for Baal ” And they proclaimed it.
  3. 1 Chronicles 23:13
    The sons of Amram were Aaron and Moses And Aaron was set apart to sanctify him as most holy, he and his sons forever, to burn incense before the LORD, to minister to Him and to bless in His name forever.
  4. 2 Chronicles 35:6
    “Now slaughter the Passover animals, sanctify yourselves and prepare for your brethren to do according to the word of the LORD by Moses.”
  5. Nehemiah 13:22
    And I commanded the Levites that they should purify themselves and come as gatekeepers to sanctify the sabbath day For this also remember me, O my God, and have compassion on me according to the greatness of Your lovingkindness.
  6. Isaiah 29:23
    But when he sees his children, the work of My hands, in his midst, They will sanctify My name; Indeed, they will sanctify the Holy One of Jacob And will stand in awe of the God of Israel.
  7. Ezekiel 20:20
    ‘ Sanctify My sabbaths; and they shall be a sign between Me and you, that you may know that I am the LORD your God.’
  8. Ezekiel 44:24
    “In a dispute they shall take their stand to judge; they shall judge it according to My ordinances They shall also keep My laws and My statutes in all My appointed feasts and sanctify My sabbaths.
  9. 1 Peter 3:15
    but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;
But, only God can “sanctify” in the second sense of purifying us, making us free from sin.  Thus, you will see the following Scripture: 
  • John 17:17
    ” Sanctify them in the truth; Your word is truth.
  • Ephesians 5:26
    so that He might sanctify her, having cleansed her by the washing of water with the word,
  • 1 Thessalonians 5:23
    Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.
  • Hebrews 13:12
    Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.
  • 1 Peter 1:2
    according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.

    •  

    This distinction is very important.  Just because man may be able to “sanctify” in the first sense of consecrating or setting something apart like a Sabbath, does not mean that man can “sanctify” in the second sense of purifying or freeing from sin. 

    Only God can purify you.  Only God can free you from sin.  Faithful is God who calls you.  He also will bring it to pass.     

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