As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
Read the series.
I ended the last post talking about how CT reduces the nation of Israel down to Jesus Christ and then interprets the Church in Him to be the “True Israel.” There is more to say about that, but first I think a little more orientation is required. I want to begin this installment with a definition of Covenant Theology from one of its major contemporary practitioners, Ligon Duncan:
“Williams has probably written the best introductory primer that covers all the major justice issues of the day. With a biblical framework and careful use of logic, he demonstrates how to approach issues of justice with godly discernment.” - Eikon
The strangely ill-advised notion of a federal Disinformation Governance Board came to a merciful end this week—thankfully, at least for now.
As Americans, we cherish our First Amendment freedoms of religion, speech and the press, and tend to oppose anything that even vaguely appears to threaten them. Furthermore, as has been expressed far and wide in response to this oddly-timed proposal, we rightly view it as our role as citizens to critique the government of this Republic—not vice versa.
“The Welsh minister, Martyn Lloyd-Jones (1899-1981), served at Westminster Chapel in London for 30 years, and he is considered by some to be the greatest preacher of the 20th century.” - Tim Augustyn
“many Christians get hung up on the most powerful technologists in the world who are inventing the most threatening innovation on earth…. Reckoning with God’s power over big tech is essential for many Christians who must resolve this obstacle before they can see and worship God for the tens of thousands of innovations they use every day.” - Ref21
Read the series.
It is almost impossible to overstate the importance of “the covenant of grace” to Reformed theology. When one reads of “the covenant” in the writings of CT’s the implication is that it is the covenant of grace. When it comes to CT’s comprehending the Bible as a “redemptive-historical” book, the thing that is powering this is the covenant of grace. Hence,
In my Bible reading this morning, I read this passage and have been meditating much on it this morning:
2 Cor. 10:3 For though we walk in the flesh, we do not war after the flesh:
4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
In my training in the original Biblical languages, I was clearly instructed to remember that words have greater meaning than the sum of their constituent parts.
While that rule stands true, there is still one particular New Testament word that is built of fascinating components. It is a word that has a significant presence in our theological vocabulary, even though it is actually found only two times in the Scriptures. It is the word regeneration.
The case for Premillennialism does not begin in Revelation 20—it starts in Genesis 1. How so? Remember that Premillennialism consists of four elements: (1) a future kingdom; (2) an earthly kingdom; (3) a kingdom of the Messiah who represents man; and (4) a kingdom that is 1000 years in duration.
To see how Premillennialism relates to Genesis 1 we need to look at Genesis 1:26–28:
Read the series.
Some of this post reuses material from a previous article.
Covenant theology depends for its credibility upon theological covenants with virtually no exegetical proof. This is especially the case with the “Covenant of Grace.”
Discussion