In part 1 we considered some of the difficulties with asserting that God raised Jesus from the dead. The Enlightenment movements have catechized most of us in a closed, mechanical universe. Some, since the 19th century, have reacted to this view of . . . Continue reading →
He rose the same person, the same Jesus Christ, very God and very man, which had died; he rose according to the nature in which he had suffered, which was his human nature, his true human nature, the very same which it . . . Continue reading →
Our study began with Irenaeus’ contention that the belief in an immediate removal of the soul to the presence of God and Christ at death was a stumbling block to orthodox acceptance of chiliasm, and with his counter proposal that the chiliastic . . . Continue reading →
I’m not certain how many “Left Behind” films there have been so far but since the 1970s there have been several evangelical thrillers—beginning with “Thief In The Night”—based on the eschatology of John Nelson Darby (1800–82) et al that anticipate a “secret . . . Continue reading →
In part 4 we considered how Jesus is the Israel of God. § The Dividing Wall Demolished (Ephesians 2:11–22) The movement of the history of redemption is on this order. The people of God were an international people from Adam to Noah to Moses. Under . . . Continue reading →
In part 3 we considered what Scripture says about national Israel. § Jesus the Israel of God It is the argument of this essay that Jesus Christ is the true Israel of God and that everyone who is united to him by grace alone, . . . Continue reading →
In part 2 we looked at the covenant of grace. § The New Covenant With Christ’s death, resurrection and ascension the promise which God made to Adam and repeated to Abraham remains, but the circumstances have changed. We who live on this side . . . Continue reading →
In part 1 we began to look at the sort of kingdom Jesus brought. § Rather, Jesus came not to build an earthly Jewish kingdom now or later, but always and only his intention was to redeem all his people by his . . . Continue reading →
Introduction There is much more to “end-times” or ultimate things (Eschatology) than what we say actually happens in the last days. We say what we do about eschatology because of what we think God is doing in history. At the center of . . . Continue reading →
Now he could not mean to contradict himself in saying, “The doers of the law shall be justified,” as if their justification came through their works, and not through grace; since he declares that a man is justified freely by His grace . . . Continue reading →
That they indeed quote Paul in the same sense does them very little good: “The doers of the law, not the hearers, are justified” [Rom. 2:13 p.]. I do not intend to evade the question through Ambrose’s solution: that this was said . . . Continue reading →
VERSE 13. For not the hearers of the law. This verse is connected with the last clause of the preceding, and assigns the reason why the Jews shall be judged or punished according to the law; the mere possession or knowledge of . . . Continue reading →
In part 3 we began looking at a document, from 1978, which proposed a two-stage doctrine of justification. It recognized that there is some risk, some difficulty, in speaking of a present justification and a future justification. Nevertheless, the document contends that . . . Continue reading →
…they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of no such consequence, that any one should on that account lay claim to righteousness, but . . . Continue reading →
In part 2 we considered Romans 2:13 in its own context (Romans 1:18–3:20) and the impulse to distinguish between an initial stage of justification sola gratia, sola fide, on the basis of Christ’s righteousness imputed, and a final stage of justification in . . . Continue reading →
In part 1 we began looking at a neglected aspect of the current controversy over justification and sanctification. What has been neglected is a 1978 proposal that, at the judgment, “faithful disciples” will be justified before God through their faithfulness. The current controversy . . . Continue reading →
As I mentioned in an earlier post in Romans 2:13 Paul writes, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (ESV).1 The chapter begins with matter of . . . Continue reading →
In 1529, one of Luther’s principal opponents, Johannes Eck (1486–1541) published the first edition his Enchiridion Against Luther and Other Enemies of the Church a refutation of the Protestant errors. Under the heading, “De fide et operibus” he proposed the thesis that . . . Continue reading →
The standard by which saints and sinners are judged will evidently be the revealed will of God. This is not the same for all. Some have been privileged above others, and this naturally adds to their responsibility, Matt 11:21–24; Rom. 2:12–16. This . . . Continue reading →
XVII. Further, if it is asked here whether the sins of the pious equally as well as of the wicked will be revealed, we answer that the negative seems more probable to us. (1) On account of the judge, who since he . . . Continue reading →