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Posts Tagged ‘New Testament’

Studies in The Baptist Catechism: Section One – Authority, Revelation, and Scripture (Q.4)

September 22, 2016 Leave a comment

William F. Leonhart III

Q.4: What is the Word of God?

A. The Holy Scriptures of the Old and New Testament are the Word of God, and the only certain rule of faith and obedience.1

12 Timothy 3:16; Ephesians 2:20

In ages past, God revealed Himself in many ways. He spoke through visions, dreams, a burning bush, and even a donkey. At one point, He spoke through a stuttering, stammering prophet. At other points, He spoke directly to people. This same God “in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world,” (Heb. 1:2; NASB). These words of Christ, by the work of His Spirit, were brought to His apostles’ remembrance and written down in His holy word.

 

 

 

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A Proleptic Rest in Genesis 2?

Copyright © 2016 Richard C. Barcellos. All rights reserved.

Some have understood the Creator’s rest as establishing a pattern for man to follow, but not revealed as such until much later in man’s history (Exod. 16 and 20). This view is not new. In the early sixteenth century Bownd acknowledges a form of this view and interacts with it.[1] Likewise, Owen interacts with this view in at least two places in his treatise on a day of sacred rest.[2] Owen recognized that some viewed Genesis 2:3 as “a prolepsis.”[3] The Creator’s rest in Genesis 2:3 represents something to be instituted for man in the future. Between the Creator’s initial rest and that future institution, there is no Sabbath day for anyone (and no seven-day week according to some). One form of the proleptic view Owen addresses sees the sanctification of the seventh day occurring at Sinai. Owen seeks to state this view as follows:

 

 

 

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Hermeneutics: New Testament Priority

by Tom Hicks

One important aspect of biblical hermeneutics (the theory of biblical interpretation) is the principle of “New Testament priority.” At the beginning of the Middle Ages, Augustine of Hippo (354-430) expressed New Testament priority with the phrase, “The New is in the Old concealed; the Old is in the New revealed.” Augustine meant that the Old Testament contains shadowy types and figures that are only clearly revealed in the New Testament. In other words, the New Testament explains the Old Testament. The Protestant Reformers and Puritans also looked to the New Testament to govern their interpretation of the Old. An early confessional Particular Baptist, Nehemiah Coxe, agreed with the Reformed interpretive principle when he wrote, “…the best interpreter of the Old Testament is the Holy Spirit speaking to us in the new.” [1]

 

 

 

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Free Ebook- Baptism and Covenant Theology by Walter Chantry

December 18, 2015 Leave a comment

No Baptist begins to seek an answer to the question “Who should be baptized?” by studying the Bible’s doctrine of the covenants. Rather, he begins with New Testament texts which deal directly with the term “baptize.” In a later study of Covenant Theology, he finds confirmation and undergirding of his conclusions.

In the New Testament, we discover the nature of baptism defined. In the definition, something must be said about the person baptized. Its central significance is that the one baptized is said to be savingly joined to Christ. We agree that the definition in the Westminster Confession of Faith is essentially biblical:

“Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life . . . ” (Chapter XXVIII).

 

Download the ebook here. There is also a Spanish version here.

 

Source [ARBCA]

In His grace and wisdom God has fully provided against our forming misconceptions of any part of His Truth

Arthur PinkIN His grace and wisdom God has fully provided against our forming misconceptions of any part of His Truth, by employing a great variety of synonymous terms and different modes of expression. Just as our varied senses, though each imperfect, are effective in conveying to our minds a real impression of the outside world by means of their joint operation, so the different and supplementary communications of God through the many penmen of Scripture enable us to revise our first impressions and enlarge our views of Divine things, widening the horizon of Truth and permitting us to obtain a more adequate conception of the same. What one writer expresses in figurative language, another sets forth in plain words. While one prophet stresses the goodness and mercy of God, another emphasizes His severity and justice. If one evangelist exhibits the perfections of Christ’s humanity, another make prominent His deity; if one portrays Him as the lowly servant, another reveals Him as the majestic King. Does one apostle dwell upon the efficacy of faith, then another shows the value of love, while a third reminds us that faith and love are but empty words unless they produce spiritual fruit? Thus Scripture requires to be studied as a whole, and one part of it compared with another, if we are to obtain a proper apprehension of Divine revelation. Very much in the New Testament is unintelligible apart from the Old: not a little in the Epistles requires the Gospels and the Acts for its elucidation.

Arthur W. Pink-Interpretation of the Scriptures

Example 3 of the Fifth Rule

September 22, 2015 Leave a comment

Arthur PinkThe Fifth Rule: the value of ascertaining the scope of each passage, and the particular aspect of Truth presented therein.

“Therefore whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended and the floods came, and the wind blew, and beat upon that house; and it fell not: for it was founded upon a rock” (Matthew 7:24, 25).

How many sermons have had read into them from those verses what is not there, and failed sadly to bring out what is in them, through not understanding their scope. Christ was not there engaged in proclaiming the Gospel of the grace of God and revealing the alone ground of a sinner’s acceptance with Him, but was making a practical and searching application of the sermon He was here completing.

The opening “Therefore” at once intimates that He was drawing a conclusion from all He had previously said. In the preceding verses Christ was not describing meritmongers or declaiming against those who trusted in good works and religious performances for their salvation, but was exhorting His hearers to enter in at the strait gate (vv. 13, 14), warning against false prophets (vv. 15-20), denouncing an empty profession. In the verse immediately before (v. 23), so far from presenting Himself as the Redeemer, tenderly wooing sinners, He is seen as the Judge, saying to hypocrites, “Depart from Me, ye that work iniquity.”

In view of what has just been pointed out, it would be, to say the least, a strange place for Christ to introduce the Evangel and announce that His own finished work was the only saving foundation for sinners to rest their souls upon. Not only would that give no meaning to the introductory ‘Therefore,” but it would not cohere with what immediately follows where, instead of pointing out our need of trusting in His atoning blood, Christ showed how indispensable it is that we render obedience to His precepts. True indeed that there is no redemption for any soul except through “faith in His blood” (Romans 3:25), but that is not what He was here treating of. Rather was He insisting that not everyone who said unto Him, “Lord, Lord,” should enter into His kingdom, but “he that doeth the will of My Father which is in heaven” (v. 21). In other words, He was testing profession, demanding reality: that genuine faith produces good works. They who think themselves to be savingly trusting in the blood of the Lamb while disregarding His commandments are fatally deceiving themselves. Christ did not here liken the one who heard and believed His sayings to a wise man who built his house secure on a rock, but instead the one who “heareth and doeth them”—as in verse 26, the builder on the sand is one who hears His sayings “and doeth them not.”

Arthur W. Pink-Interpretation of the Scriptures

Rehearsing the rules previously explained

September 1, 2015 Leave a comment

Arthur PinkIn enumerating, describing, and illustrating some of the laws or rules which are to govern the interpreter, we have already considered:

First, the need for recognizing and being regulated by the interrelation and mutual dependence of the Old and New Testaments.

Second, the importance and helpfulness of observing how quotations are made from the Old in the New: the manner in which and purposes for which they are cited.

Third, the absolute necessity for strictly conforming all our interpretations to the general Analogy of Faith: that each verse is to be explained in full harmony with that system of Truth which God has made known to us: that any exposition is invalid if it clashes with what is taught elsewhere in the Bible.

Fourth, the necessity of paying close attention to the whole context of any passage under consideration.

Fifth, the value of ascertaining the scope of each passage, and the particular aspect of Truth presented therein.

Arthur W. Pink-Interpretation of the Scriptures