The article “Where Did the Idea of ‘Millions of Years’ Come From?” (https://answersingenesis.org/theory-of-evolution/millions-of-years/where-did-the-idea-of-millions-of-years-come-from/) by Dr. Larry Mortenson of Answers in Genesis, traces the history of the deep time concept that arose in the field of geology in the late 18th century. It describes how this quickly took hold in academia and then the Church in the 19th century, eventuating in the great apostasy of the Church into liberal theology and the demise of biblical faith. That this has had a significant and devastating impact on societies and civilization as a whole cannot be overstated. Recovery can only happen by a return to orthodox biblical truth in perhaps another Great Awakening and Reformation movement by the Church.

Romans is considered to be a foundational book in the Bible by biblical scholars and students and therefore it is crucial for all Christians to learn the fundamental doctrines of our Faith by mastering this epistle written by the Apostle Paul. It is not just an epistle to the Christians in Rome of Paul’s day but a keystone in the canon of the Holy Scriptures contained in our bible. Thus it is the Word of God to Christ’s Church for all ages until He returns. Christians must approach this book from that standpoint or they otherwise miss the divine intention and purpose for Romans delivered through the Apostle. This is to set aside all scholarly debate and speculation that might revolve around it and instead treat it as it is, the Word of God, with as much gravity as the prophetic writings of the Old Testament. Such a viewpoint and manner of treatment is considered too simplistic by some, but it is soundly scriptural and is in harmony with the promise of Christ to His apostles, that the Holy Spirit would bring to their remembrance all things that Jesus had done and taught and then teach them much more spiritual truth after He was gone, having ascended to heaven (John 14:26; 16:12-15). Paul was included among the apostles beginning with his Damascus Road experience (Acts 9:15) and was instructed personally by the ascended Christ Jesus (Galatians 1:1, 12). This should be the attitude and perspective held by the reader whose aim is to be a faithful disciple of our Lord Jesus. My study and series of articles will therefore primarily be expository with a biblical hermeneutic, that is, the passages of Romans will be interpreted line by line by the rest of the Scriptures. Here the Bible is seen as Christocentric throughout the Old as well as the New Testament, as Christ Himself demonstrated time and again (Matthew 23:35; Luke 24:26, 27, 44; John 1:45; 5:46). With this perspective on Romans it is fitting that it has been placed as the first epistle after the historical narratives of the Gospels and Acts in the New Testament. A basic theme throughout Romans is the gospel of Christ to the Gentiles, of whom the Roman believers are a part, and their inclusion in the promises to Abraham and ingrafting with the patriarchs.

Romans Chapter 1

Stay tuned for the next article.

Part 1 https://wordpress.com/post/grace-messenger.com/564

In this article I begin to examine the idea of the cessation of the spiritual gifts after the Apostolic era held by many Christians and present an opposing argument that is solely based on the Scriptures. This series of articles, beginning with Part 1, advocates for the continuationist position. Cessationists claim that the Bible teaches the spiritual gifts taught in 1 Cor 12 were intended to be active only in the time of the apostles during the first century to establish Christianity and the canon of the New Testament. They connect this to the miraculous gifts that were associated with the apostles, called the sign gifts, involving events such as extraordinary healings and raising people from the dead, but also includes the supernatural aspect of spiritual gifts of 1 Cor 12, such as healing, prophesy, and speaking in tongues. They often point to how the practice and exercise of spiritual gifts almost completely disappeared during the history of the Church as well. The purpose of the sign gifts was to authenticate the message of the apostles who were Christ’s specially appointed messengers to carry the Gospel to the world (Matt 10:1 – 8, 28:19f; Acts 4:10, 16, Roms 15:19; 2 Cor 12:12, Hebs 2:4). The Bible describes how God also used miracles to authenticate His messengers in the OT, such as Moses and Aaron before Israel and Egypt (Exod 4:30f; 6:1,6; 7:3) and Elijah before Ahab, Israel, and the prophets of Baal (1 Kings 17:1, 14 – 16; 18:1, 20 – 46). But according to the Bible, the gifts covered in 1 Cor 12 are meant for ministry of the members of the body of Christ through local congregations (vs 27, 14:1, 5, 26) not for sign gifts (see Part 1). Another cessationist argument is the opposition to the gift of prophecy on the grounds that all prophesies given by God’s people must be treated as on the same level as the Scriptures. This would be adding to the Word of God of the Bible, which is not how the messages of the prophets of the early church are depicted in the NT narrative, which I previously addressed in Part 1. Although I will circle back to these arguments later on, my first refutation in Part 2 of this series will be from 1 Corinthians 13, which is often used as the crux of the cessationist’s argument in the NT.

1 Corinthians 13 is a parenthetical passage in between chapters 12 through 14 dealing with the spiritual gifts. It is important to understand it within that context. Whereas Paul is treating the spiritual gifts with respect to the ministry of the Spirit in the Body of Christ in chapter 12 and the correct praxis of the speaking gifts in the context of worship gatherings (church services) in chapter 14, he changes his literary method in Chapter 13 to contrast them with a deeper spiritual principle. Paul begins to frame this portion of the argument in the last verse of chapter 12: “31 But earnestly desire the higher gifts. And I will show you a still more excellent way” (ESV). He then concludes it in 1 Cor 14:1: “Pursue love, yet earnestly desire spiritual gifts, but especially that you may prophesy” (LSB), an exhortation that should still apply today. The apostle opens chapter 13 with a poetic litany describing the exercise of various gifts in the absence of love (verses 1 – 3). After each example given of a gift or deed nobly exercised, he concludes that nothing has been gained or achieved if it was done without love. The argument then is not that love should be exercised instead of the gifts, but that the gifts are bankrupt if not exercised in love. Keep in mind that this is the divine estimation of these things, not just Paul’s opinions.

Next, he begins to define love in terms of its superior virtues in verses 4 – 8: it is patient and kind, it is not envious or arrogant or rude; it does not insist on its own way, etc. In verse 8 there is a transition based on the last characteristic of love, that it never fails the “all things” of verse 7. This is then used to further contrast love with the spiritual gifts; whereas love never fails, even the speaking gifts will each cease or eventually be done away with. It is important to mark that no cause or time frame is given at this point–the context still holds that the gifts are part of the ordinary ministry of the Body of Christ when Paul is writing his letter (note: the inspired teachings of the Apostles in this day as part of their leadership in the fledgling Church was just as sufficient for their faith and practice as the NT is today, with or without the ministry of the local church prophets of that day). It is just a contrast that love is enduring and the gifts are temporary.

In verses 9 and 10 there is a shift in contrast that gives us a cause for the cessation of the gifts—the contrast becomes that of the partial versus the perfect (or complete): “For we know in part, and we prophesy in part; but when the perfect comes, the partial will be done away.” The gifts are done away when the perfect comes. Here, “in part” equates to partial or imperfect regarding the way the gifts are executed. It could be referring to the operations of the Spirit acting through weak and imperfect humans, but it cannot include divine inspiration in the sense of 2 Tim 3:16 that speaks of God breathing out His words through human agents that are captured in the Scriptures. Now there actually are two factors active in this verse–the partial vs. the perfect and the temporary vs. the lasting. The perfect here eliminates the partial when it comes sometime in the distant future, otherwise Paul is wasting his time teaching extensively about the spiritual gifts, which has been inscribed by the Spirit as part of the divine canon for the Church in perpetuity. It is probably too soon to conclude what “the perfect” may be referring to at this point, but it cannot be love since love itself has always been present in God and the virtue that should characterize all followers of Christ (Jn 13:34).

In contrast to love which is eternal, there is faith, which we know is temporary for this life. Whereas love can be associated with the perfect and lasting quality (but is not the perfect itself), faith is associated with the partial, temporary element, that is, the spiritual gifts (Roms 12:6; 1 Cor 12:9). Verse 11 sets off a triplet to further illustrate the contrast between the partial and the perfect. First, in verse 11 Paul makes the comparison between the state of childhood (temporary, transitional—the current spiritual state of affairs) versus adulthood (final condition). When he became an adult he gave up his childish ways of thinking and speaking. Notice that it says “became a man” which is a permanent change of state of the person. Some commentators relate this to Ephs 4:13 where, through the ministry of gifted individuals placed in the church (apostles, prophets, evangelists, etc.; see verses 7 – 12), all the members of the body of Christ may attain mature adulthood who “may no longer be children” (vs 14) falling into the vicissitudes of childhood. Nevertheless, a preponderance of the classical commentaries ascribe the perfect to the state of life in the hereafter where the saints will be in the presence of the Lord and shall be like him (1 Cor 15:49; Heb 12:23b; 1 Jn 3:2). It involves a change of state of the redeemed when they inhabit spiritual bodies that are absolutely free from sin and imperfection (1 Cor 15:42 – 45). The spiritual gifts will no longer be necessary. Such conditions cannot exist in the present world, including in the Church, while man is still subject to the sin nature and the weaknesses of his natural body. That also applies to the means employed for learning and growing in grace, whether the preaching of the Scriptures or the exercise of spiritual gifts. Paul likens it to the manner of speaking and thinking of a small child versus an adult.

The apostle then makes the next contrast in verse 12: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.” The seeing in a mirror is contrasted with looking directly at the object. Mirrors in the NT times were polished metals, rather than glass, that reflected a distorted image. Paul says this is the kind of vision we have now. Compare that with the clarity of looking directly at an object (assuming one possesses good vision), which is the kind of vision we will have “then” when seeing face to face–when the perfect comes. Grudem says,

“To see ‘face to face’ is an Old Testament phrase for seeing
God personally (see Gen. 32:30; Ex. 33:11; Deut. 34:10; Judg. 6:22; Ezek. 20:35—these are the only Old Testament occurrences of this Greek phrase or its Hebrew equivalent, and they all refer to seeing God). The time when I shall understand ‘as I have been
fully understood’ also must refer to the Lord’s return.” (See Footnote 1 in Part 1 of this series–Grudem’s book, Appendix Five, section 5)

Paul then adds that he will know fully, even as he has been fully known. The phrase “fully known” is used of God knowing those whom he has chosen to be among the redeemed (Jn 10:14; Nah 1:7). This is a complete and full knowledge that God has. Paul says that when the perfect comes he will have full and complete knowledge. Thus, he saying that our present understanding of the spiritual things from God, including the Scriptures, is not sharp or in perfect focus, as in a distorted or blurred image from a mirror. That is true, even with the assistance of the Spirit of God (note in 1 Cor 2:9 – 14 Paul is speaking primarily of the ministry of the apostles communicating spiritual truths received from the Spirit that likely involved infallible inspiration of their teachings). But then, when the perfect comes, our knowledge and understanding will be complete, in clear focus, without any distortion or diminution. That can only be true when we’re in the eternal state in the hereafter, when we have gained the full redemption of our bodies at the resurrection of the just and live in the presence of God and of the Lamb.

“There are some things which we count very precious now, which will soon be of no value to us whatever. There are some things that we know or think we know, and we pride ourselves a good deal upon our knowledge; but when we shall become men we shall set no more value upon that knowledge than a child does upon his toys when he grows up to be a man. Our spiritual manhood in heaven will discard many things which we now count precious, as a full grown man discards the treasures of his childhood. And there are many things that we have been accustomed to see that, after this transient life has passed, we shall see no more. Though we delighted in them, and they pleased our eyes while sojourning on earth, they will pass away as a dream when one awaketh; we shall never see them again, and never want to see them; for our eyes in clearer light, anointed with eye-salve, shall see brighter visions, and we shall never regret what we have lost, in the presence of fairer scenes we shall have found. Other things there are that we know now and shall never forget; we shall know them for ever, only in a higher degree, because no longer with a partial knowledge; and there are some things that we see now that we shall see in eternity, only we shall see them there in a clearer light.” –Charles Hadden Spugeon, “Now and Then” Spurgeon’s Sermons Volume 17: 1871

Since the perfect is still in our future (Rom 8:18 – 25), the partial remains that consists of living by faith and conducting ministry through the exercise of spiritual gifts by the Spirit. Thus, in the final verse Paul returns to the present when he concludes in verse 13, “And now abide…” Faith, hope, and love have their home and activity in the present age while Christ is building His temple, the Church, through His Spirit. Faith vitally connects us with the unseen God (Rom 4:16; 2 Cor 4:18; 5:6, 7; Eph 2:8; Heb 11:1, 6; 1 Pet 1:5) and His redemption, hope connects us with all of the promises of God to us (Rom 8:24; 1 Thess 5:8; 1 Tim 4:10; Titus 1:2; 2:13; 3:7; Heb 11:1) in this life but especially for the future, and love is the virtue that describes the very nature of God which is eternal. The first two are active and necessary for the present life and walk of the believer, but the third is essential for both the present and eternity.

“Are We Living in the Last Days – Online Course” by Brian Godawa (https://godawa-online-courses.teachable.com/courses/) contains multiple series of teaching content that address the eschatological passages of the New Testament from the interpretive standpoint of preterism and challenges the prevailing views steeped primarily in premillennialism. Preterism is an orthodox scripture-centric hermeneutic that has solid scholarly and historical roots in Christianity provably going back to the first century. Mr. Godawa brings his extensive credentials as a writer, publisher, and biblical scholar in providing a comprehensive set of teachings to address this subject that are professionally done and aimed at the typical reader that may be unfamiliar with the preterist viewpoint. I highly recommend This series on eschatology. Go to the godawa.com website and locate his store, then look for the title, “Are We Living in the Last Days – Online Course.”

The Supreme Gift of the Ages — Part 2

The next phrase at hand in John 3:16 is “shall not perish.” As part of the conclusion of this verse, it begins the purpose statement about the mission of God’s Son: To save a people that are perishing. So what is the nature of this condition that warranted such a drastic measure by God? The root of the answer lies in the beginning in Genesis at the Fall in the Garden of Eden. For those who ascribe the book of Genesis to being myth, legend, allegory, or merely metaphoric literature, but not actual narrative written as truth and fact, this redemptive verse can not hold any water whatsoever. There must be a real threat to humanity that this verse, along with the Four Gospels, is addressing. Therefore, the whole redemptive plan of God is a rescue mission that begins in Genesis and culminates in the death and resurrection of Jesus Christ.

Genesis 3 chronicles the fall of Adam and Eve, the first human couple created by God, into sin from a perfect state of innocense. The sin that was incurred is described in Gen 3:1 – 13. The consequences are pronounced in verses 14 – 19 by God. The entire Bible speaks to those events as real and part of human history. As the progenitors of the human race, Adam and Eve became the archetypes for all humans thereafter. In theology this concept is defined under the Headship principle. Under Headship, Adam is our Federal Head who represents the whole human race in a spiritual sense. Whatever is spiritually ascribed to Adam is imputed by God to his progeny–the whole race of man. The Westminster Shorter Catechism A12 teaches that, “When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon the pain of death.” Then the transgression followed: “A13: Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.” As a consequence, the Westminster Larger Confession, A22 states, “The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.” As a result of this fall into sin, God cursed Adam and Eve and expelled them from the Garden of Eden. Expanding on this, the full scope of God’s curses for Adam’s sin involve all of creation, both the heavens and the earth, but in Genesis the focus is on the generations of mankind thereafter and are manifested in the individual as well as in all created things. The implication is the Fall plunged the entire population of humanity into a state of sin that begins from conception for each person. The penalty involves both an immediate spiritual death of the individual and an eventual physical death. One is born into spiritual death or rather without spiritual life and the same is destined to physical death. This includes a struggle with a cursed physical environment in several dimensions. Without God’s intervention, everyone lives their lives opposing God and practising sin through a constant violation of His laws, whether consciously or not. They are cut off from a positive relationship with God and live as enemies against Him. This is true regardless of how well-intentioned or even religious people may try to be. All humans in this state are said to be perishing by the Scriptures. The same are appointed after death to suffer in hell in an unphysical state and eventually are cast into the Lake of Fire in an eternal resurrected body at the end of history to suffer torment for eternity (Rev 21:8). Such is the destiny of all mankind apart from God, according to the Scriptures. To deny this doctrine is to deny the Word of God.

This dire state of mankind is what John 3:16 addresses. The rescue mission is paramount in God’s eternal plan and is of highest priority, with all of history revolving around it, in God’s sovereignty. Thus the atonement achieved by Jesus Christ through His suffering and death on the cross is said to occur at the appointed time of God in a climax of events that He brought together for this purpose. John 3:16 is a short gospel depicting that plan.

The Supreme Gift of The Ages – Part 4