What Is the ‘Abomination of Desolation’? Perplexing Passages

Editors’ note: This is the first installment in a new series that analyzes perplexing passages of the Bible.

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If a group of Christians sat down to list perplexing passages, it wouldn’t take long for someone to mention Matthew 24:15-16: “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—then let those who are in Judea flee to the mountains.”

The reasons for uncertainty are easy to list. What is an abomination? What abomination does Jesus have in mind? One that belongs to his generation, or one from the last days? What is the connection between the prophecies of Daniel and Jesus? Who is “the reader,” and what should he or she understand? In what sense should readers “flee to the mountains”? Should they obey literally or metaphorically?

As always, the first step is to read the text in literary, cultural, historical, and canonical contexts. Then we analyze the structure of the passage and do the necessary lexical and grammatical work. We begin with the key phrase, “abomination of desolation.”

The term “abomination” (Hebrew toevah and siqqus) appears more than 100 times in the Old Testament and just a few times in the New Testament. An abomination is normally a great sin, commonly worthy of death. Readers immersed in current debates about sexual ethics may first think an abomination is a sexual sin. Indeed, Scripture calls sexual sins like adultery, homosexuality, and bestiality abominations (e.g., Leviticus 18:22, 29-30). But more often throughout the Bible “abomination” refers to major covenant violations, especially idolatry (in Deuteronomy alone, see 7:25, 13:6-16, 17:2-5, 18:9-12, 27:15, 32:16). In the historical books, “abomination” always describes idolatry, often with child sacrifice (1 Kings 11:7, 2 Kings 23:13). Abomination also refers to idolatry in the prophets, including Daniel 9 and 11. (Daniel uses siqqus, a term that always appears in connection with idolatry.)

 

 

Read the entire answer here.

A humble mind is required in order to interpret scripture

Third, a humble mind.

“This is an eternal and unalterable law of God’s appointment, that whoever will learn His mind and will, as revealed in Scripture, must be humble and lowly, renouncing all trust and confidence in themselves. The knowledge of a proud man is the throne of Satan in his mind. To suppose that persons under the predominancy of pride, self-conceit and self-confidence can understand the mind of God in a due manner is to renounce the Scripture, or innumerable positive testimonies to the contrary” (Owen).

The Lord Jesus declared that heavenly mysteries are hid from the wise and prudent, but revealed unto babes (Matthew 11:25). Those who assume an attitude of competency, and are wise in their own esteem, remain spiritually ignorant and unenlightened. Whatever knowledge men may acquire by their natural abilities and industry is nothing unto the glory of God, nor to the eternal gain of their souls, for the Spirit refuses to instruct the haughty. “God resisteth the proud” (James 4:6)— “He draws up against him, He prepares Himself, as it were, with His whole force to oppose his progress. A most formidable expression! If God only leaves us unto ourselves, we are all ignorance and darkness; so what must be the dreadful case of those against whom He appears in arms?” (John Newton). But, blessed be His name, He “giveth grace unto the humble”—those of a childlike disposition.

Arthur W. Pink-Interpretation of the Scriptures

The Psychology Of Atheism – Defending Your Faith Part 25

Free Ebook-The Justification of Knowledge

The Justification of Knowledge: An Introductory Study in Christian Apologetic Methodology
by Dr. Robert L Reymond

Available in ePub, .mobi and .pdf formats

HT: Nathan Stockwell & Sovereign Grace Baptist Church of Silicon Valley; and posted with permission. Book titled The Justification of Knowledge by Robert L Reymond originally published in 1976 by P&R Publishing Co. P O Box 817, Phillipsburg, N.J. 08865 www.prpbooks.com

This book was originally written as a syllabus for an introductory course in Christian apologetics for students at Covenant Theological Seminary, St. Louis. As I wrote, it was my awareness that it was to perform a classroom function that lay behind my decision to provide a good many quotations from the writings of Benjamin B. Warfield, Cornelius Van Til, Gordon H. Clark, Edward John Carnell, Francis Schaeffer, and others. I felt then it was the quickest way to introduce ministerial students to the apologetic systems of these important thinkers. As this work goes forth to a wider audience, I am still convinced that there is value in permitting an apologist to speak for himself. The reader is assured that the apologist is not being misrepresented, and in turn he gains an immediate firsthand acquaintance with the apologist. Therefore, while I have eliminated some quotations (and comments upon them) from the material which was used in the classroom, I have decided to let other original material remain.

No apologies are offered for the references to the Westminster Confession of Faith and Catechisms. I am convinced that the system of doctrine contained therein is scriptural. It will help the non–Presbyterian reader, perhaps, to remember that Covenant Theological Seminary is committed confessionally to the Westminster standards, which will explain my readiness to quote from them.

While doubtless I have been influenced, either positively or negatively, to some degree by my reading of all the men mentioned above (and others, no doubt, too), I do not regard myself as an uncritical disciple of any of them, a fact which this book will bear out. I have tried to listen always and finally to the teachings of Holy Scripture and to evaluate each man I analyze in the light of God’s revealed truth. In the interests then of objectivity and of truth, I would request that what I have written not be “categorized” or rejected before the reader has studied the teaching in the many Scripture passages to which I refer. It is by the teaching of Scripture that I am to be judged; if I am wrong on my understanding of Scripture, I will happily rethink my position. On the other hand, if I have understood the teaching of Scripture correctly, then the reader should accede to the suggestions I espouse and not set the book aside as only my own reflections. If there is strength in this book at all, I believe that it springs not from my arguments per se but from the degree that it reflects a right understanding of the revealed Mind of the one living and true God found in the Scriptures of the Old and New Testaments. I would suggest that the reader truly interested in understanding me make the effort to look up the Bible verses to which I refer and to think about them. No matter what he finally concludes, he cannot but be the richer for his labors I would like to express my appreciation to Mr. Charles H. Craig, owner–publisher of the Presbyterian and Reformed Publishing Company, for his continuing interest over many years in providing Reformed literature to the Christian and non–Christian reading public. My appreciation also goes to Mrs. June Dare, a seminary secretary for her patience and helpful criticisms throughout the typing of this work. Finally, to the Christian apologists mentioned and analyzed herein I must express the tremendous debt I owe them. All of them have been my teachers in one sense or another, though none of them should be held responsible for what I write here.

One final word to readers new to the subject of Christian apologetics: I would urge you to read in addition to this book the following books (as do my students in the seminary): Varieties of Apologetic Systems by Bernard Ramm, An Introduction to Christian Apologetics by E. J. Carnell, Jerusalem and Athens, edited by E. R. Geehan, The Philosophy of Gordon H. Clark, edited by R. H. Nash, and The God Who Is There, Escape From Reason, and He Is There and He Is Not Silent, all three by Francis Schaeffer. They are indispensable reading in the field of apologetics.

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Dr. Reymond was associate professor of theology and apologetics at Covenant Theological Seminary, Saint Louis, Missouri. His other published works include Introductory Studies in Contemporary Theology and several monographs in the Biblical and Theological Studies series which he edits for the International Library of Philosophy and Theology, Presbyterian and Reformed Publishing Company. He is an ordained minister of the Reformed Presbyterian Church, Evangelical Synod, and has pastored churches in Tennessee, Georgia, and Missouri.

 

 

Source [Monergism.com]

Church History Lectures

Church History (Updated)

The audio of Dr. White’s lectures on church history from this past week are online. Here are links to each lecture:

Part 1, Part 2, Part 3, and Part 4

The video for each lecture is now online here

Thank you Flatirons Baptist Church for hosting this series of lectures.

If James wet your appetite for church history, you may want to check out Silent Witnesses: Lessons on Theology, Life, and the Church from Christians of the Past, by Garry J. Williams or Carl Trueman’s  Histories and Fallacies: Problems Faced in the Writing of History.

 

Source [Alpha & Omega Ministries]

Gifts Temporal

We shall divide God’s gifts into five classes. First, we shall have gifts temporal; second, gifts saving; third, gifts honorable; fourth, gifts useful; and fifth, gifts comfortable. Of all these we shall say, “Is it not lawful for me to do what I will with mine own?”

1. In the first place then, we notice Gifts Temporal. It is an indisputable fact that God hath not, in temporal matters, given to every man alike; that He hath not distributed to all His creatures the same amount of happiness or the same standing in creation. There is a difference.

Mark what a difference there is in men personally (for we shall consider men chiefly); one that is born like Saul, a head and shoulders taller than the rest — another shall live all his life a Zaccheus — a man short of stature. One has a muscular frame and a share of beauty; another is weak, and far from having anything styled comeliness. How many do we find whose eyes have never rejoiced in the sunlight, whose ears have never listened to the charms of music, and whose lips have never been moved to sounds intelligible or harmonious. Walk through the earth and you will find men superior to yourself in vigor, health, and fashion, and others who are your inferiors in the very same respects. Some here are preferred far above their fellows in their outward appearance, and some sink low in the scale and have nothing about them that can make them glory in the flesh. Why hath God given to one man beauty and to another none? to one all his senses, and to another but a portion? Why, in some, hath He quickened the sense of apprehension, while others are obliged to bear about them a dull and stubborn body? We reply, let men say what they will, that no answer can be given except this, “Even so, Father, for so it seemed good in thy sight.” The old Pharisees asked, “Did this man sin or his parents, that he was born blind?” We know that there was neither sin in parents nor child, that he was born blind, or that others have suffered similar distresses, but that God has done as it has pleased Him in the distribution of His earthly benefits, and thus hath said to the world, “Is it not lawful for me to do what I will with mine own?”

Mark, also, in the distribution of mental gifts, what a difference exists. All men are not like Socrates; there are but few Platos; we can discover but here and there a Bacon; we shall but every now and then converse with a Sir Isaac Newton. Some have stupendous intellects wherewith they can unravel secrets — fathom the depths of oceans — measure mountains — dissect the sunbeams, and weigh the stars. Others have but shallow minds. You may educate and educate, but can never make them great. You cannot improve what is not there. They have not genius, and you cannot impart it. Anybody may see that there is an inherent difference in men from their very birth. Some, with a little education do surpass those ‘who have been elaborately trained. There are two boys, educated it may be in the same school, by the same master, and they shall apply themselves to their studies with the same diligence, but yet one shall far outstrip his fellow. Why is this? Because God hath asserted His sovereignty over the intellect as well as the body. God hath not made us all alike, but diversified His gifts. One man is as eloquent as Whitefield; another stammers if he but speaks three words of his mother tongue. What makes these various differences between man and man? We answer, we must refer it all to the Sovereignty of God, who does as He wills with His own.

Note, again, what are the differences of metz’s conditions in this world. Mighty minds are from time to time discovered in men whose limbs are wearing the chains of slavery, and whose backs are laid bare to the whip — they have black skins, but are in mind vastly superior to their brutal masters. So, too, in England; we find wise men often poor, and rich men not seldom ignorant and vain. One comes into the world to be arrayed at once in the imperial purple — another shall never wear aught but the humble garb of a peasant. One has a palace to dwell in and a bed of down for his repose, while another finds but a hard resting place, and shall never have a more sumptuous covering than the thatch of his own cottage. If we ask the reason for this, the reply still is, “Even so, Father, for so it seemed good in thy sight.”

So, in other ways you will observe in passing through life how sovereignty displays itself. To one man God giveth a long life and uniform health, so that he scarcely knows what it is to have a day’s sickness, while another totters through the world and finds a grave at almost every step, feeling a thousand deaths in fearing one. One man, even in extreme old age, like Moses, has his eye undimmed; and though his hair is grey, he stands as firmly on his feet as when a young man in his father’s house. Whence, again, we ask, is this difference? And the only adequate answer is, it is the effect of Jehovah’s Sovereignty. You find, too, that some men are cut off in the prime of their life the very midst of their days — while others live beyond their threescore years and ten. One departs before he has reached the first stage of existence, and. another has his life lengthened out until it becomes quite a burden; we must, I conceive, necessarily trace the cause of all these differences in life to the fact of God’s Sovereignty. He is Ruler and King, and shall He not do as He wills with His own?

We pass from this point — but before we do we must stop to improve it just a moment. O thou who art gifted with a noble frame, a comely body, boast not thy self therein, for thy gifts come from God. O glory not, for if thou gloriest thou becomest uncomely in a moment. The flowers boast not of their beauty, nor do the birds sing of their plumage. Be ye not vain ye daughters of beauty’; be not exalted ye sons of comeliness; and O ye men of might and intellect, remember, that all you have is bestowed by a Sovereign Lord: He did create; He can destroy. There are not many steps between the mightiest intellect and the helpless idiot — deep thought verges on insanity. Thy brain may at any moment, be smitten, and thou be doomed henceforth to live a madman. Boast not thyself of all that thou knowest, for even the little knowledge thou hast has been given thee. Therefore, I say, exalt not thyself above measure, but use for God what God has given, thee, for it is a royal gift, and thou shouldst not lay it aside. But if the Sovereign Lord has given thee one talent, and no more, lay it not up in a napkin, but use it well, and then it may be that He will give thee more. Bless God that thou hast more than others, and thank Him also that He has given thee less than others, for thou hast less to carry on thy shoulders; and the lighter thy burden the less cause wilt thou have to groan as thou travels on towards the better land. Bless God then if thou possessest less than thy fellows, and see His goodness in withholding as well as in giving.

Charles H. Spurgeon-Sermon-Divine Sovereignty-Delivered May 4 1856

Learn New Testament Greek

[From the website]

 

Welcome to Daily Dose of Greek!

The site has three main functions: 1.You can learn Greek “from scratch” or review fundamentals with the twenty-five video lectures posted in the “Learn Greek” section. Lectures are keyed to D. A. Black’s Learn to Read New Testament Greek, 3rd ed.

2.The 2-minute “Daily Dose” video, to which students can subscribe via email. Five days per week, subscribers will be sent a link to 2-minute video in which I talk through a single Greek verse.(Notice: Our “Daily Dose” emails will officially begin September 29th. Please feel free to sign-up now. Then, on Monday, September 29th, you will begin to receive your “Daily Dose of Greek!”).

3.Under the “Resources” section of the webpage, you will find additional links and resources to aid in learning and using Greek.

Please continue to visit this site. We will always try to add resources in order to help you better read the Bible in the original Koine Greek.

 

 

Go to this site to sign up for emails or watch the videos.

The Doctrine Defined, Explained and Proved

What is election as the term is used in the Bible? Election means a choice—to select from among-to single out-to take one and leave another. If there are a dozen apples in a basket and I take all of them there has been no choice; but if I take seven and leave five there has been a choice. Election, as taught in the Bible, means that God has made a choice from among the children of men. In the beginning God set His choice upon certain individuals, whom He gave to His Son, and for whom Christ died as their substitute, who in time hear the Gospel and believe in Christ to life everlasting. Let us amplify by raising three very pertinent questions.

1. WHO DOES THE ELECTING? Who chooses the persons to be saved? If men are chosen to salvation, as the Scriptures affirm, who does the choosing? There must be a selection or universalism. The language of Scripture seems peculiarly definite in reply to this question. #Mr 13:20 speaks of the ELECT, whom He ELECTED, rendered in our version, “The elect’s sake whom He hath chosen”. The word election is associated with God not with man. God is the CHOOSER, His people are the CHOSEN, and grace is the source. The theology, that God votes for us, the Devil votes against us, and that we cast the deciding ballot is entirely outside the pale of Scripture teaching, and is almost too ridiculous to notice. #Joh 15:16 2Th 2:13 Eph 1:4

2. WHEN WAS THE ELECTING DONE? For the answer we are shut up to the Scriptures. But the BIBLE answers with sunlight clearness. In #Eph 1:4 we read that “He chose us in Him before the foundation of the world”. The expression, “before the foundation of the world is found in #Joh 17:24, where it speaks of the Father’s eternal love for the Son, and in #1Pe 1:20, where it refers to the eternal determination of the Divine mind concerning the death of Christ. There are many similar expressions. ELECTION IS ETERNAL! #Re 13:8 2Th 2:13 2Ti 1:9

3. WHY WAS THE ELECTING DONE? Was it on the ground of something good in the sinner? Then nobody would have been elected for there is none good. Holiness is not the cause but the effect of election. We are chosen that we should be holy not because we are holy (#Eph 1:4). Nor, as we have already seen, is election in view of foreseen repentance and faith. Election is the cause of repentance and faith and not the effect of these graces. To say that God chose men to salvation because He foresaw that they would repent and believe and be saved is to attribute foolishness to the infinitely wise God. It is as if the president should issue a decree that the sun must rise tomorrow because he foresees that it will rise; or as if a sculptor should choose a certain piece of marble because he foresaw that it would make itself into the image he wanted. We challenge any Arminian to raise these questions and get his answers from the Scriptures.

Dr. C. D. Cole-The Bible Doctrine of Election-Part I-Bible Doctrine of Election

Is Your ‘Hermeneutical House’ a Safe Place to Live?

Here is a good article that discusses hermeneutical methodology and why it is important to use a proper, sound, hermeneutical method when interpreting scripture.

 

 

by Dr. Paul M. Elliott

The principles and methodology of hermeneutics are like the unseen supports of a house – the foundation under the basement, the wood inside the walls. If we employ sound principles carefully and consistently, our system of doctrine will be sound. Spiritually speaking, our doctrine will be a house that is a safe one in which to live.

Imagine for a moment that you own a house, and have been living in it happily for many years. But something strange has happened to the house. From time to time through the years, cracks have appeared in the basement floor and walls. Perhaps you’ve had to patch them because water came in through the cracks when it rained. You’ve also noticed cracks from time to time in your living room walls. Perhaps you’ve had to plaster them and re-paint the room to keep those fissures from becoming unsightly. Or, perhaps you’ve gotten tired of patching and painting and decided to cover the whole problem with wallpaper instead.

 

 

Read the entire article here or download the PDF.

C. H. Spurgeon’s Prayers-Prayer 6

THE WONDERS CALVARY.

 

GREAT God, there was a time when we dreaded the thought of coming near to Thee, for we were guilty and Thou wast angry with us, but now we will praise Thee because Thine anger is turned away, and Thou comfortest us. Ay, and the very throne which once was a place of dread has now become the place of shelter. I flee unto Thee to hide me.

We long now to get right away from the world, even from the remembrance of it, and have fellowship with the world to come by speaking with Him that was, and is, and is to come, the Almighty. Lord, we have been worried and wearied oftentimes with care, but with Thee care comes to an end, all things are with Thee, and when we live in Thee we live in wealth, in sure repose, in constant joy.

We have to battle with the sons of men against a thousand errors and unrighteousnesses, but when we flee to Thee, there all is truth and purity and holiness, and our heart finds peace. Above all, we have to battle with ourselves, and we are very much ashamed of ourselves. After many years of great mercy, after tasting of the powers of the world to come, we still are so weak, so foolish; but, oh! when we get away from self to God there all is truth and purity and holiness, and our heart finds peace, wisdom, completeness, delight, joy, victory.

Oh! bring us, then, we pray Thee, now near to Thyself. Let us bathe ourselves in communion with our God. Blessed be the love which chose us before the world began. We can never sufficiently adore Thee for Thy sovereignty, the sovereignty of love which saw us in the ruins of the Fall, yet loved us notwithstanding all.

We praise the God of the Eternal Council Chamber and of the Everlasting Covenant, but where shall we find sufficiently fit words with which to praise Him who gave us grace in Christ His Son, before He spread the starry sky.

We also bless Thee, O God, as the God of our redemption, for Thou hast so loved us as to give even Thy dear Son for us. He gave Himself, His very life for us that He might redeem us from all iniquity and separate us unto Himself to be His peculiar people, zealous for good works.

Never can we sufficiently adore free grace and dying love. The wonders of Calvary never cease to be wonders, they are growingly marvelous in our esteem as we think of Him who washed us from our sins in His own blood. Nor can we cease to praise the God of our regeneration who found us dead and made us live, found us at enmity and reconciled us, found us loving the things of this world and lifted us out of the slough and mire of selfishness and worldliness into the love of divine everlasting things.

O Spirit of God, we love Thee this day, especially for dwelling in us. How canst Thou abide in so rude a habitation. How canst Thou make these bodies to be Thy temples, and yet Thou dost so, for which let Thy name be had in reverence so long as we live.

O Lord, we would delight ourselves in Thee this day. Give us faith and love and hope that with these three graces we may draw very near to the Triune God. Thou wilt keep us, Thou wilt preserve us, Thou wilt feed us, Thou wilt lead us, and Thou writ bring us to the mind of God, and there wilt Thou show us Thy love, and in the glory everlasting had boundless, there wilt Thou make us know and taste and feel the joys that cannot be expressed.

But a little longer waiting and we shall come to the golden shore; but a little longer fighting and we shall receive the crown of life that fadeth not away.

Lord, get us up above the world. Come, Holy Spirit, heavenly Dove, and mount and bear us on Thy wings, far from these inferior sorrows and inferior joys, up where eternal ages roll. May we ascend in joyful contemplation, and may our spirit come back again, strong for all its service, armed for all its battles, armored for all its dangers, and made ready to live heaven on earth, until by-and-by we shall live heaven in heaven. Great Father, be with Thy waiting people, any in great trouble do Thou greatly help; any that are despondent do Thou sweetly comfort and cheer; any that have erred, and are smarting under their own sin, do Thou bring them back and heal their wounds; any that this day are panting after holiness do Thou give them the desire of their hearts; any that are longing for usefulness do Thou lead them into ways of usefulness.

Lord, we want to live while we live. We do pray that we may not merely groan out an existence here below, nor live as earthworms crawling back into our holes and dragging now and then a sere leaf with us; but oh! Give us to live as we ought to live, with a new life that Thou hast put into us, with the divine quickening which has lifted us as much above common men as men are lifted above the beasts that perish.

Do not let us always be hampered like poor half-hatched birds within the egg; may we chip the shell to day and get out into the glorious liberty of the children of God. Grant us this, we pray Thee.

Lord, visit our church. We have heard Thy message to the churches at Ephesus; it is a message to us also. Oh! do not let any of us lose our first love. Let not our church grow cold and dead. We are not, we fear, what once we were. Lord, revive us! All our help must come from Thee. Give back to the church its love, its confidence, its holy daring, its consecration, its liberality, its holiness. Give back all it ever had and give it much more. Take every member and wash his feet, Sweet Lord, most tenderly, and set us with clean feet in a clean road, with a clean heart to guide them, and do Thou bless us as Thou art wont to do after a divine fashion.

Bless us, our Father, and let all the churches of Jesus Christ partake of like cause and tenderness. Walking among the golden candlesticks trim every lamp and make every light, even though it burneth but feebly now, to shine out gloriously through Thy care.

Now bless the sinners. Lord, convert them. O God, save men, save this great city, this wicked city, this slumbering dead city. Lord, arouse it, arouse it by any means, that it may turn unto its God. Lord, save sinners all the world over, and let Thy precious Word be fulfilled. “Behold He cometh with clouds.” Why dost Thou tarry? Make no tarrying, O, our Lord. And now unto Father, Son, and Holy Ghost be glory for ever and ever. Amen.

C. H. Spurgeon’s Prayers