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March 21, 2020 · 3:54 pm

Does federal government law prohibit a minister from talking about political issues from the pulpit? A primer

Does federal government law prohibit a minister from talking about political issues from the pulpit? A primer By Jack Kettler

Does a minister have the freedom to address political issues from the pulpit? Assuming yes, should he do this? Should a minister endorse a political candidate? Should the state through its agencies have the right to say what a church may or may not say? What is the principal focus of the pulpit ministry? What is a political issue? Is it different from a biblical issue? It is the intent of this primer that the reader will come away with answers to these questions.

Some history of churches and politics in America:

Last century Congress modified the Internal Revenue Service (IRS) Code § 501(c) (3) to restrict the speech of non-profit, tax-exempt organizations, which included churches in 1954. This legislation became the Johnson amendment for Senator Lyndon B. Johnson of Texas, who introduced it in July of 1954.

Before the Johnson amendment, there were no restrictions placed on churches by the government. The main stipulation in the amendment was that churches were not to endorse or oppose candidates for public office. The Johnson amendment does not prohibit church involvement in voter registration and even political debate forums among various candidates.

However, after the Johnson amendment became law, churches now had to limit the time discussing political issues and candidates for public office. Spending too much time could put at risk the church’s tax exemption status. Remaining silent would protect their tax exemption. Silence is not necessarily golden. Forfeiting the 501 (c) (3) status is a possible strategy for the continuing of political discussions and debate in the pulpits without fear of the IRS agents coming for a visit.

This primer does not believe the Johnson amendment is justified. This amendment in the hands of unscrupulous men can be used against Christ’s Church. At the same time, the amendment is not the end of the world issue for churches.

The crux of the matter, how is a political issue defined?

The term “political issue” can refer to things such as abortion, taxation, government welfare spending, public or private or homeschooling, sexual perversion, and immigration policies regarding foreign trade issues to name a few.

Can a political issue be a biblical issue? The student of Scripture will immediately recognize that the issues mentioned earlier are spoken of in the Bible. It can be argued that there are only biblical or moral issues. Because of the supremacy of the Bible in defining right and wrong, the Johnson amendment can be viewed as a trickster ploy, forcing an artificial redefinition of terms in order to silence and limit debate. The state cannot restrict how much time a church devotes to biblical or moral issues.

In 1Kings, we learn of Ahab as the seventh king over Israel and as a man who did more evil in the sight of Yahweh than any king who lived before him. Ahab engaged in politics, which were, at the same time, moral or biblical issues. Under the Johnson amendment, would Elijah have been able to rebuke Ahab and call for removal from office? Could Elijah have endorsed another candidate for office?

In 1Samuel 16, Samuel anoints David to be king. The anointing of a king is even stronger than endorsing a candidate. Would the IRS have moved against Samuel for violating the Johnson amendment? Biblically speaking, the IRS has no authority to determine what may be said in churches. The IRS is a tax collection agency, not speech monitoring agency, or is it. Will it next become a thought control agency?

Have ministers lost their freedoms? Can a minister speak against political, moral corruption in light of the Johnson amendment? Is this a quandary for ministers?

The so-called political issues listed above are, in fact, biblical issues; they are the same. The minister of God has the moral high ground. We can expose the Johnson amendment canard for what it is; it is a bald face attempt to switch definitions and silence the ministers of God in the pulpit.

The real quandary is for representatives from the IRS and their attempts to enforce the Johnson amendment:

What qualification does a representative from the IRS have to talk about biblical issues? Do they have biblical training in the science of exegesis? Since Congress created the IRS, constitutional restrictions apply to them also.

Representatives from the fed gov will not acknowledge this line of reasoning regarding them, and biblical qualifications to necessary distinguish biblical issues. No, not any more than an atheist will concede that his worldview cannot account for or justify the use of science, logic, and ethics.

The conflict between the Johnson amendment and the First Amendment:

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

Question: Does the Johnson amendment overturn or restrict rights that come from God enumerated in the First Amendment?

Answer: Yes, it does. Precisely, it does by violating “…make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech…”

Consider an example of the absurdity of so-called political issues and the Johnson amendment:

Which came first, the Scriptures or the “Johnny come lately,” Johnson amendment?

Consider the life issue in Scripture:

Just as the Scripture says, the babe in the womb is a baby:

“And when Elizabeth heard the greeting of Mary, the babe [βρέφος] leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, blessed are you among women, and blessed is the fruit of your womb. And why is this granted me, that the mother of my Lord should come to me? For behold, when the voice of your greeting came to my ears, the babe [βρέφος] in my womb leaped for joy.” (Luke1:41-44)

Strong’s Lexicon:

Baby

βρέφος (brephos)

Noun – Nominative Neuter Singular

Strong’s Greek 1025: an unborn or a newborn child

God knows the distinct personalities of the unborn:

“The children struggled together within her, and she said, if it is thus, why is this happening to me? So she went to inquire of the LORD. And the LORD said to her, Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger. When her days to give birth were completed, behold, there were twins in her womb. The first came out red, all his body like a hairy cloak, so they called his name Esau. Afterward his brother came out with his hand holding Esau’s heel, so his name was called Jacob. Isaac was sixty years old when she bore them.” (Genesis 25:22-26)

The death penalty is required for the killing of an unborn baby:

“If men who are fighting hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined…. But if there is a serious injury, you are to take life for life….” (Exodus 21:22, 23)

These above passages are relevant to the modern day pro-life pro-death battle. Is the pro-life and the death-loving abortionists’ battle political? Alternatively, is the battle one of religious apostasy versus faithfulness to the teachings of Scripture? It may be political; however, it is first, Biblical!

When the above passages on babes in the womb were written, the land of North America was a harsh wilderness. The IRS was nowhere to be found.

Clarification:

This primer is not advocating the pulpit on Sunday to become a forum to expound the politics of the day. In addition, the previous statement should not be understood as to deny the Church of Christ through its various ministries the right to speak the truth with complete freedom.

Things put in perspective for activist hot heads:

What is the principal role of the pulpit ministry?

The church is to remain faithful to its primary mandate of Scriptural teaching and preaching and evangelism:

First, what type of preaching or teaching is best in the pulpit to support worship? Traditionally, in many Reformed Churches, there is catechetical and expository preaching.

Catechetical preaching uses a catechism such as the Heidelberg to organize the weekly sermons. Since the Heidelberg, catechism encompasses all of the essential doctrines of the faith. In time, the congregation will be well schooled in the Scriptures or the whole counsel of God.

Expository preaching starts with a passage of Scripture, and then it considers the grammar, the context, and the historical setting of that passage. This method is called the grammatical-historical method. Expository preaching usually comes, from a book-by-book, verse-by-verse exposition. Similarly, the book-by-book, verse-by-verse preaching, will in time teach the congregation the whole counsel of God.

These two methods may seem to limit the pulpit preaching when a biblical topic such as perverse sexuality is a hot button issue in an upcoming election. The church has many options to address issues outside of the pulpit.

Both the catechetical and expository methods cover the entire scope of the Scriptures or the whole of Scripture. When the Bible talks about sexuality, the preacher will preach on the topic. For example, the pastor is teaching on Romans 1:26-27, the issue of homosexuality will be covered.

Consider several ways to solve the problem created by the Johnson amendment and the need to address an issue biblically and expediently.

First, the church could declare the Johnson amendment null and void and an ungodly attempt to silence the churches’ moral authority. We should obey God rather than a man.

Second, the following are ideas for a biblical course action living within the reality of the Johnson amendment:

First, during Sunday school classes, topics can be covered in a more timely fashion that may be relevant to an immediate pressing biblical issue, like a pro-life march or collecting signatures for ballot initiatives. At a church announcement time, a verbal or printed handout can identify times and locations where important moral issues will be discussed along with plans of action.

Second, pastoral and congregational prayers can be used to petition the God of Heaven for relief from ungodly laws and political tyrants. Pastoral prayers necessarily involve praying for political leaders. These prayers in extreme circumstances could even be imprecatory.

Third, today, ministers can write books, write blogs, send e-mails, and give radio and television interviews on biblical issues. The Bible settles the debate on Scriptural issues, not fed gov representatives.

Forth, the Puritans in New England had Election Day sermons. An Election Day sermon was not on Sunday, but before voting. It could be in the morning, the day of the election or night before. The Election Day sermon was not a Lord’s Day sermon. It is therefore not a violation of the regulative principle of worship. A meeting like this could be handled by a ruling elder or someone appointed by the session of the local church. It could be at the church or a separate location. A separate location has the advantage of attracting more people.

The Puritans utilized a covenantal understanding of Scripture that taught the civil government is founded on an agreement between God and the people. Civil magistrates swore an oath of office similar to a minister’s ordination vows. Both the clergy and magistrates are ministers of God. The elected leaders were obliged to follow God’s laws from which the laws in a Godly society were built.

Blackstone expresses this Puritan understanding of government well:

“The doctrines thus delivered we call the revealed or divine law, and they are to be found only in the holy scriptures…[and] are found upon comparison to be part of the original law of nature. Upon these two foundations, the law of nature and the law of revelation depend all human laws; that is to say, no human laws should be suffered to contradict these.” – Sir William Blackstone

As long as the civil leaders were faithful to their swearing into a public oath of office to keep God’s laws, the people were to obey. If the leaders acted contrary to the terms of the oath of office, the people were to resist. Unfortunately, this concept of resistance is somewhat of a novel today.

“For earthly princes lay aside their power when they rise up against God, and are unworthy to be reckoned among the number of mankind. We ought, rather, to spit upon their heads than to obey them.” – John Calvin (Commentary on Daniel, Lecture XXX Daniel 6:22)

“Resistance to Tyrants is Obedience to God.” – John Knox

Churches that teach the whole counsel of God will have a biblically educated membership. The biblically educated church members will go into the market place of ideas and press the biblical claims of truth. The members of the church can go as citizens into the political realm and press the claims of Christ where it may be prudent for the clergy to remain invisible.

The Priesthood of All Believers authorizes the individual church member to be representatives of Christ in society. The Priesthood of All Believers is the genius of Protestantism. Now we have a biblically educated spiritual army, rather than the limitations of the professional clergy. Limitations should be understood as numerical.

Is refusing the 501(c) (3) status, a solution allowing the church the freedom to endorse political candidates? Yes. Although theoretically, this may not satisfy a radical secular state.

If a church does choose disincorporation, it does not free the church from other biblical considerations relevant to the church and state relations.

The Church is Not Politics. The Church is the Church and is separate from the state. Even in the Old Testament, in Israel, there was a sharp distinction between the priesthood and kingship.

Practical reasons for a church not to endorse political candidates:

There is a danger for a church to engage in certain activities, such as endorsing political candidates. It has been a great temptation for churches to endorse political candidates throughout the ages. The church like everyone wants stability and security. Gaining the favor of politicians may seem like a reasonable course of action. A political endorsement is one way to gain favor. However, one of the dangers is that since churches cannot predict the future actions of political candidates, it is unwise for a church to place Christ’s stamp of approval on a political candidate who may in the future commit evil acts. An endorsement of a candidate who becomes evil will bring reproach upon Christ.

Theological reasons the church why should not endorse candidates for office:

Centuries before the Johnson amendment, the question concerning Christ’s Church endorsing political candidates has always been a theological issue. Many Reformed and Presbyterian churches have held to the position known as “sphere sovereignty.” Abraham Kuyper, the Dutch theologian, and Prime minister, formally developed this position.

Kuyper summarized sphere sovereignty as follows:

“In order that the influence of Calvinism on our political development may be felt, it must be shown for what fundamental political conceptions Calvinism has opened the door, and how these political conceptions sprang from its root principle. This dominating principle was not, soteriologically, justification by faith, but, in the widest sense cosmologically, the Sovereignty of the Triune God over the whole Cosmos, in all its spheres and kingdoms, visible and invisible. A primordial Sovereignty which eradiates in mankind in a threefold deduced supremacy, viz., 1. The Sovereignty in the State; The Sovereignty in Society; The Sovereignty in the Church.” (1)

In addition to the God-ordained sovereignty of the threefold spheres, the confessional standards bind elders in Presbyterian Churches. For example, the Westminster Confession of Faith in section 31:5 reads:

“Synods and councils are to handle or conclude nothing but that which is ecclesiastical; and are not to intermeddle with civil affairs, which concern the commonwealth, unless by way of humble petition, in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.”

As seen in the above quotation from the Westminster Confession, the confession itself restricts the political activity of churches at the synod level. This section of the confession reflects the doctrine of “sphere sovereignty.”

Additional reasons for limiting the mingling with the state at the local congregation level:

Blurring the distinction between church and state is not wise. Consider the historical dispute between Protestants and Roman Catholics regarding the state. For those familiar with church history, it will be apparent that we have a far better situation than our forefathers. If independent churches and Protestants begin endorsing political candidates, will the Roman Catholics follow our lead?

The dangers of this:

The Roman Catholic Church in the past controlled political rulers. Tens of thousands of Protestants paid with their lives. In Colorado, for example, there are over four hundred thousand Roman Catholics. There are probably no more than two thousand people of Reformed convictions in the state. It is not difficult to figure out who will dominate politically. Large blocks of Roman Catholic following the decrees of Marxist utopian Pope is not a good political situation.

The fruit and the power of the pulpit ministry in Reformed Churches:

This may be why John Calvin has been called:

“The virtual founder of America.” In addition, “He who will not honor the memory and respect the influence of Calvin knows but little of the origin of American liberty.” – Harvard professor and historian George Bancroft.

John Adams, America’s second president, agreed and declared: “Let not Geneva be forgotten or despised. Religious liberty in the West owes Calvin much respect.”

“Calvinists are the true heroes of England. They founded England, in spite of the corruption of the Stuarts, by the exercise of duty, by the practice of justice, by obstinate toil, by vindication of right, by resistance to oppression, by the conquest of liberty, by the repression of vice. They founded Scotland; they founded the United States; at this day they are, by their descendants, founding Australia and colonizing the world.” – French atheist Hippolyte Taine (1828 to 1893)

“Calvinism has been the chief source of republican government.” – Lorraine Boettner

Consider Gordon H. Clark, a Presbyterian philosopher, and theologian’s essay on the role of civil magistrates:

“Where the Roman church controls the government, Protestants suffer oppression and physical persecution. Their churches are bombed and their ministers are murdered . . . . In our own land the Romanists are constantly attempting to divert public funds to their own purposes. A while back they were advocating an ambassador to the Vatican, and will probably push it again when they see an opportunity . . . . And bills have been introduced into Congress to honor the Virgin Mary by issuing commemorative stamps for the Marian year. Unfortunately, there are also Protestants who want a close tie-in of church and state.” (2)

At the current time, many Roman Catholics and Protestants work together on issues such as pro-life. Cooperation like this is a good thing. This cooperative arrangement is far better than reverting to radical sectarianism.

In conclusion, the above explication of ideas shows how the pulpit ministry can remain faithful in the duty of teaching the whole counsel of God and practical solutions for addressing the biblical issues of the day. The Church of God should never give up ground to pagan government representatives advancing the canard of redefining biblical issues into only so-called political issues.

In closing:

Does a minister have the freedom to address political issues from the pulpit? Yes

Should he do this? He may, but this depends upon other factors like not interfering with teaching the whole counsel of God. If unrestrained political activity is the norm, will the church be the church or an appendage of a political party or its own party?

Should a minister endorse a political candidate from the pulpit? Generally, no. Possibly yes, during extreme circumstances. As an individual citizen, ministers can endorse candidates.

What is the principal function of the pulpit ministry? It consists of teaching the whole counsel of God.

What is a political issue? A political issue can refer to things such as abortion, taxation, government welfare spending, public or private schooling, sexual perversion, and immigration policies regarding foreign trade issues, to name a few.

Is it different from a biblical issue? Yes and no. First, yes, Soteriology, eschatology, and studies in redemptive history would not be political issues. Second, no, the issues of abortion, taxation, etc. are biblical and not fundamentally different from many political issues.

Regarding the IRS and the Johnson amendment:

The state should allow the church to speak the truth, to all issues instead of silencing what a church may or may not say.

No agency of the state has the right to bind the church on speaking to the moral issues of the day.

Therefore, Congress should formally repeal the Johnson amendment.

The minister should follow the apostle Paul:

“For I have not shunned to declare unto you all the counsel of God.” (Acts 20:27)

“Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” (Matthew 10:16)

“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)

Notes:

1. Abraham Kuyper, Lectures On Calvinism, (Grand Rapids, Eerdmans Publishing Company, reprinted 1981), p. 79.

2. Gordon H. Clark, Essays On Ethics And Politics, (Jefferson, Maryland, The Trinity Foundation, 1992), p. 24.

For more Study:

The following books are useful helps for Catechetical preaching and gaining a knowledge of the whole counsel of God.

1. Thomas Vincent’s The Shorter Catechism Explained from Scripture. Banner of Truth.

2. Thomas Watson’s The Body of Divinity (in three volumes). Banner of Truth Trust. (Cf. each one of the three volumes deals with the chief portion of the Westminster Shorter Catechism.)

3. Thomas Boston’s Commentary on the Shorter Catechism, Vol. 1 & 2, Still Waters Revival Books.

4. G. I. Williamson, the Shorter Catechism, vol. 1 & 2. Presbyterian & Reformed Publishing Company.

5. Thomas Ridgeley’s Commentary on the Larger Catechism, Vol. 1 & 2, Still Waters Revival Books.

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of the book defending the Reformed Faith against attacks, titled: The Religion That Started in a Hat. Available at: http://www.TheReligionThatStartedInAHat.com

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March 12, 2020 · 2:54 pm

Jason Lisle, PhD in Astrophysics Quotes

Jason Lisle Quotes

Bio: Dr. Jason Lisle is a research scientist, speaker, and planetarium director for Answers in Genesis and the Creation Museum. He holds bachelor of science degrees in physics and astronomy from Ohio Wesleyan University, as well as a master’s and PhD in Astro-physics from the University of Colorado in Boulder

Quotes:

“Many people do not want to accept the fact that all evidence must be interpreted in light of prior beliefs — a faith commitment of some kind. Many believe that evidence should be approached in a neutral and unbiased fashion — without any previous beliefs.” – Jason Lisle

“And it is clear that creationists and evolutionists have different worldviews, and as a result, they interpret the same evidence differently.” – Jason Lisle

“Non-Christian circles turn out to be self-refuting, rather than self-attesting, and they cannot account for the preconditions of intelligibility.” – Jason Lisle

“And it is clear that creationists and evolutionists have different worldviews, and as a result, they interpret the same evidence differently.” – Jason Lisle

“But carbon-14 is a serious challenge to the evolutionary system with its billions of years.” – Jason Lisle

“We often believe things for psychological reasons, rather than logical reasons. Many people refuse to accept a very good argument simply because they do not want to believe its conclusion” – Jason Lisle

“Can a secular worldview make sense of abstract concepts like numbers?” – Jason Lisle

“Most people have heard of “evolutionary biology.” But the term “evolution” is often applied in a broader sense (gradual, naturalistic changes over long ages) to other fields of study. Some people study geology or astronomy from an evolutionary perspective. But has anyone ever studied “evolutionary mathematics”? What would an evolutionist mathematician study?” – Jason Lisle

“Some people might think that only physical things can exist — that matter and energy comprise every real thing. But, of course, in the Christian worldview we can have non-material entities that do exist. God is an obvious example. He exists, but is not made up of matter or energy. So the Christian worldview allows for numbers to have real existence, even though they are not material things. – Jason Lisle

“Mathematical laws are universal — they apply everywhere. When we add 2+3 in Europe, we get exactly the same answer as we get in the United States. For that matter, laws of mathematics work just as well on Mars, Alpha Centauri, the Andromeda Galaxy, or in the core of a distant quasar. Many laws of nature, including the laws of physics and the laws of chemistry, are mathematical in nature. So if laws of mathematics were different in various regions of the universe, then presumably laws of physics and chemistry would also differ in an unpredictable way. This would render astronomy impossible.” – Jason Lisle

“Laws of mathematics are discovered by people and written down by people. But they were not created by people. As discussed above, laws of mathematics do not change with time. Therefore, they existed before people existed. So they obviously cannot be a creation of man. The equation 2+3=5 was true long before any human being thought about it, realized it, or wrote it.” – Jason Lisle

“The answer is that numbers are not the product of a human mind, but rather the product of the mind of God. The terrible dilemma faced by the secularist simply does not occur in the Christian worldview. It’s not a problem for the biblical creationist to have conceptual entities existing before human minds because human minds are not the only minds that exist in the Christian worldview. Numbers are a reflection of God’s thoughts. Numbers existed before people because God’s thoughts existed before people.” – Jason Lisle

“Laws of mathematics are a reflection of how God thinks about numbers. The internal consistency of mathematics is a reflection of the internal consistency within the Godhead. … Laws of mathematics are real and, yet, not physical — just as God is real and not physical in His essential nature.” – Jason Lisle

“The biblical creationist can also make sense of why the physical universe obeys mathematical laws. God upholds the universe by the expression of His power. So, naturally, the universe will be consistent with the thoughts of God. … The properties and usefulness of laws of mathematics make perfect sense to the consistent Christian. But mathematics is simply not amenable to a naturalistic, evolutionary explanation.” – Jason Lisle

“Numbers cannot have evolved because numbers cannot change. For the most part, secularists don’t even attempt to explain mathematics at all. Mathematics is an inherently creationist field of science. There are creation biologists and evolution biologists. There are creation geologists and evolution geologists. But when it comes to mathematics, everyone is a creationist.” – Jason Lisle

“We have found that the debate can be resolved by using the ultimate proof: by showing that the biblical creation worldview alone provides the preconditions of intelligibility in a way that is consistent and non-arbitrary.” – Jason Lisle

Dr Jason Lisle – creation.com

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March 11, 2020 · 10:12 pm

What is homiletics? A primer

What is homiletics? A primer By Jack Kettler

Definition, homiletics:

That branch of theology concerned with preaching, and sermons and the proper way in which to deliver them. *

Question: What is homiletics?

Answer: The term homiletics comes from the word homily, which means “a sermon.” Homiletics is the art of preparing sermons and preaching. **

We can conclude that homiletics is preaching.

Should a pastor prepare to preach?

Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2Timothy 2:15 NAS).

Additionally, Paul told Timothy, “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1Timothy 4:13 ESV).

Observations about preaching:

Biblical preaching must be Scriptural; this means that the preacher is preaching the word of God.

Biblical preaching must be contextual; out of context manipulation of the Bible is what cults do.

Presentation of a biblical sermon; nothing the preacher does should take away from the listener’s ability to absorb the word of God. Examples of how this could: nervousness, fidgeting, clothing that draws attention to the man.

KJV Dictionary Definition: preach

PREACH, v.i. L. proeco, a crier, precor.

To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. The word is usually applied to such discourses as are formed from a text of Scripture. This is the modern sense of preach.
To discourse on the gospel way of salvation and exhort to repentance; to discourse on evangelical truths and exhort to a belief of them and acceptance of the terms of salvation. This was the extemporaneous manner of preaching pursued by Christ and his apostles. Matt.4. 10. Acts 10. 14.

Preach, to proclaim, to publish in religious discourses.

What ye hear in the ear, that preach ye on the housetops. Matthew10.

The Lord hath anointed me to preach good tidings to the meek. Isaiah 61.

To inculcate in public discourses.

I have preached righteousness in the great congregations. Psalm 40.

He oft to them preach’d

Conversion and repentance.

To preach Christ or Christ crucified, to announce Christ as the only Savior, and his atonement as the only ground of acceptance with God 1Corinthians.

To preach up, to discourse in favor of.

Can they preach up equality of birth?

PREACH a religious discourse.

PRE’ACHED, pp. Proclaimed; announced in public discourse; inculcated.

Preaching

PRE’ACHING, ppr. Proclaiming; publishing in discourse; inculcating.

PRE’ACHING, n. The act of preaching; a public religious discourse.

Excerpt from the Preacher’s Catechism:

Table of Contents:

Foreword by Sinclair B. Ferguson

Part 1: The Glory of God and the Greatness of Preaching

Preaching, above All – What is God’s chief end in preaching?
Enjoying God – How do we enjoy God?
The One We Preach – Who is God?
By the Book – What do the Scriptures primarily teach?
Preaching Christ – What is Preaching?
All Our Days – What is the preacher’s chief end?
Confident of This – How can we rest in God’s power and purposes?
Called to Preach – Why do we believe that God called us to preach?
For God, for People – Why does God call us to preach?
Not a Square Inch – What else did God ordain?

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7)

“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of the book defending the Reformed Faith against attacks, titled: The Religion That Started in a Hat. Available at: THERELIGIONTHATSTARTEDINAHAT.COM

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March 7, 2020 · 4:14 pm

Edmund Burke

Edmund Burke B. 1729 – D. 1797

Edmund Burke was an Irish statesman and philosopher. Born in Dublin, Burke served as a member of parliament between 1766 and 1794 in the House of Commons of Great Britain with the Whig Party after moving to London in 1750. Wikipedia

Edmund Burke Quotes:

“The only thing necessary for the triumph of evil is for good men to do nothing.” – Edmund Burke

“Those who don’t know history are doomed to repeat it.” – Edmund Burke

“The people never give up their liberties but under some delusion.” – Edmund Burke

“Rudeness is the weak man’s imitation of strength.” – Edmund Burke

“Our patience will achieve more than our force.” – Edmund Burke

“The greatest gift is a passion for reading.” – Edmund Burke

“Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their appetites.” – Edmund Burke

“Whenever a separation is made between liberty and justice, neither, in my opinion, is safe.” – Edmund Burke

“Those who attempt to level, never equalize.” – Edmund Burke, Reflections on the Revolution in France

“The only thing necessary for the continuance of evil is for a good man to do nothing.” – Edmond Burke

“Society is a partnership of the dead, the living and the unborn.” – Edmund Burke

“There is no safety for honest men except by believing all possible evil of evil men.” – Edmund Burke

“Among a people generally corrupt, liberty cannot long exist.” – Edmund Burke

“Rage and phrenzy will pull down more in half an hour, than prudence, deliberation, and foresight can build up in an hundred years.” – Edmund Burke, Reflections on the Revolution in France

“It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters.” – Edmund Burke, Reflections on the Revolution in France

“Liberty does not exist in the absence of morality.” – Edmund Burke

“Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the gods.” [Preface to Brissot’s Address to His Constituents (1794)] – Edmund Burke, On Empire, Liberty, and Reform: Speeches and Letters

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March 7, 2020 · 4:10 pm

What is Faith Biblically?

What is Faith Biblically? By Jack Kettler

As in previous studies, we will look at definitions, scriptures, commentary evidence, lexical proof, and confessional support for the purpose to glorify God in how we live.

Definition:

Faith, “Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1). It is synonymous with trust. It is a divine gift (Romans 12:3) and comes by hearing the Word of God (Romans 10:17). It is the means by which the grace of God is accounted to the believer who trusts in the work of Jesus on the cross (Ephesians 2:8). Without faith, it is impossible to please God (Hebrews 11:6). It is by faith that we live our lives, “The righteous shall live by faith” (Habakkuk 2:4; Romans 1:17). *

Question: What is faith in God?

Answer: Faith in God is trust in Him, based on a true understanding of who He is, as revealed in the Bible. Faith in God involves an intellectual assent to the facts concerning God and a life-changing reliance on those facts. **

Strong’s Concordance on faith # 4102 pistis:

pistis: faith, faithfulness

Original Word: πίστις, εως, ἡ

Part of Speech: Noun, Feminine

Transliteration: pistis

Phonetic Spelling: (pis’-tis)

Definition: faith, faithfulness

Usage: faith, belief, trust, confidence; fidelity, faithfulness. πίστις pístis, pis’-tis; from G3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.

Scriptures and commentary:

“He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” (John 3:36)

“So then faith cometh by hearing, and hearing by the word of God.” (Romans 10:17)

From Ellicott’s Commentary for English Readers on Romans 10:17:

“(17) So then faith cometh.—Inference from the prophecy just quoted. Before men can believe, there must be something for them to believe. That something is the word of God, which we preach and they hear. It must be remembered that the word for “report” in Romans 10:16, and for “hearing” in Romans 10:17, is the same, but with a slight difference of meaning. In the first place, both the act of hearer and preacher are involved; in the second place, only the act of the hearer.

By the word of God.—We should read here, without doubt, “by the word of Christ”—i.e., by the gospel first delivered by Christ and propagated by His ministers.” (1)

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Ephesians 2:8)

“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” (Hebrews 11:1-3)

Definition of Faith 11:1–3 from Simon J. Kistemaker’s New Testament Commentary on Hebrews 11:1-3:

“1 Now faith is being sure of what we hope for and certain of what we do not see.

2 This is what the ancients were commended for.

3 By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.

The writer delights in recounting the history of the heroes of faith recorded in Scripture. Before he cites examples, however, he composes a brief definition of faith. He does not write a dogmatic exposition. Instead he formulates a few clear, straightforward sentences.

1. Now faith is being sure of what we hope for and certain of what we do not see.

As we study this verse, let us note the following points:

a. Faith

The word faith in the New Testament has many aspects. For example, when the Judean Christians, whom Paul had sought to destroy, spoke of their belief in Christ, they said, “The man who formerly persecuted us is now preaching the faith he once tried to destroy” (Gal. 1:23). Faith, then, is a confession, much the same as we call the Apostles’ Creed the articles of our Christian faith. However, this is not the meaning of faith that the writer of Hebrews conveys.

For the evangelists who wrote the Gospels, Jesus Christ is the object of faith. John summarizes this emphasis when he states the purpose of his Gospel, namely, “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31). Also, the Acts show that in the first century, “a personal faith in Jesus was a hallmark of the early Christians.”

Still another aspect of faith is Paul’s emphasis on appropriating, that is, claiming salvation in Jesus Christ. Paul contends that God puts the sinner right with him through faith: “This righteousness from God comes through faith in Jesus Christ to all who believe” (Rom. 3:22). And Paul explains that faith comes from hearing the Word proclaimed (Rom. 10:17).

The author of Hebrews recognizes these same aspects of faith featured by other writers of the New Testament. However, his use of the concept faith must be understood primarily in the context of the eleventh chapter of his epistle. The heroes of faith have one thing in common: they put their undivided confidence in God. In spite of all their trials and difficult circumstances, they triumphed because of their trust in God. For the author, faith is adhering to the promises of God, depending on the Word of God, and remaining faithful to the Son of God.

When we see chapter 11 in the context of Hebrews, the author’s design to contrast faith with the sin of unbelief (3:12, 19; 4:2; 10:38–39) becomes clear. Over against the sin of falling away from the living God, the writer squarely places the virtue of faith. Those people who shrink from putting their trust in God are destroyed, but those who believe are saved (10:39).” (2)

Saving Faith by J. C. Ryle:

“There is a dead faith, as well as a living one.

There is a faith of devils, as well as a faith of God’s elect.

There is a faith, which is vain and useless, as well as a faith, which justifies and saves.

How shall a man know whether he has true saving faith? The thing may be found out! The Ethiopian may be known by the color of his skin; and the leopard may be known by his spots. True faith may always be known by certain marks. These marks are laid down unmistakably in Scripture. Reader, let me endeavor to set these marks plainly before you. Look at them carefully — and test your own soul by what I am going to say.

1. He who truly believes in Christ — has a NEW HEART. It is written, “If any man is in Christ, he is a new creature — old things are passed away; behold, all things have become new.” (2Cor. 5:17.) A believer has no longer the same nature with which he was born. He is changed, renewed, and transformed after the image of his Lord and Savior. He who minds first, the things of the flesh — has no saving faith. True faith, and spiritual regeneration, are inseparable companions. An unconverted person — is not a genuine believer!

2. He who truly believes in Christ — is a HOLY person in heart and life. It is written that God “purifies the heart by faith,” and that Christians are “sanctified by faith.” “Whoever has this hope in him purifies himself.” (Acts 15:9; 26:18; 1 John 3:3.). A believer loves what God loves — and hates what God hates. His heart’s desire is to walk in the way of God’s commandments, and to abstain from all manner of evil. His wish is to follow after the things which are just, and pure, and honest, and lovely — and to cleanse himself from all filthiness of flesh and spirit. He falls far short of his aim, in many things. He finds his daily life, a constant fight with indwelling corruption. But he fights on — and resolutely refuses to serve sin. Where there is no holiness, we may be sure there is no saving faith! An unholy man is not a genuine believer!

3. He who truly believes in Christ — works godly WORKS. It is written, “faith works by love” (Gal. 5:6). True belief will never make a man idle, or allow him to sit still, contented with his own religion. It will stir him to do acts of love, kindness, and charity, according as he sees opportunity. It will constrain him to walk in the steps of his Master, who “went about doing good.” In one way or another, it will make him work. The works that he does may attract no notice from the world. They may seem trifling and insignificant to many people. But they are not forgotten by Him who notices a cup of cold water given for His sake. Where there is no working love — there is no faith. A lazy, selfish professing Christian — has no right to regard himself as a genuine believer!

4. He who truly believes in Christ — overcomes the WORLD. It is written, that “whoever is born of God, overcomes the world — and this is the victory which overcomes the world — even our faith” (1John 5:4). A true believer is not ruled by the world’s standard of right or wrong, of truth or error. He is independent of the world’s opinion. He cares little for the world’s praise. He is not moved by the world’s censure. He does not seek for the world’s pleasures. He is not ambitious of the world’s rewards. He looks at things unseen — he sees an invisible Savior, a coming judgment, and a crown of glory, which never fades away. The sight of these objects makes him think comparatively little of this present world. Where the world reigns in the heart — there is no genuine faith. A man who is habitually conformed to the world — is not a genuine believer!

5. He who truly believes in Christ — has the witness of the Holy Spirit. He has hopes, joys, fears, sorrows, consolations, expectations, of which he knew nothing before he believed. He has internal evidences, which the world cannot understand. Where there are no inward pious feelings — there is no faith. A man who knows nothing of an inward, spiritual, experimental religion — is not a genuine believer!

6. He who truly believes in Christ — has a special regard to the person of CHRIST Himself. It is written, “Unto you who believe — Christ is precious” (1Peter 2:7). That text deserves especial notice. It does not say “Christianity” is precious, or the “Gospel” is precious, or “salvation” is precious — but Christ Himself! A true believer’s religion does not consist in mere intellectual assent to a certain set of propositions and doctrines. It is not a mere cold belief of a certain set of truths and facts concerning Christ. It consists in union, communion, and fellowship with an actual living Person, even Jesus the Son of God. It is a life of . . .

faith in Jesus,

confidence in Jesus,

leaning on Jesus,

drawing out of the fullness of Jesus,

speaking to Jesus,

working for Jesus,

loving Jesus, and

looking for Jesus to come again.

Such life may sound like enthusiasm to many. But where there is true faith, Christ will always be known and realized, as an actual living personal Friend! He who knows nothing of Christ as his own Priest, Physician, Redeemer, Advocate, Friend, Teacher, and Shepherd — knows nothing yet of genuine believing!

Where these marks of which I have been speaking, are utterly lacking, I dare not tell a man that he is a true believer. He may be called a Christian, and attend a Christian church. But if he knows nothing of these marks — I dare not pronounce him a believer. He is yet dead in trespasses and sins. Except he awakes to newness of life, he will perish everlastingly.

Show me a man who has these marks — and I feel a strong confidence about the state of his soul. He may be poor and needy in this world — but he is rich in the sight of God. He may be despised and sneered at by man — but he is honorable in the sight of the King of kings. He is traveling towards heaven! He has a mansion ready for him in the Father’s house. He is cared for by Christ, while on earth. He will be owned by Christ before assembled worlds, in the life which is to come!” J. C. Ryle (3)

What is True Faith? By C. H. Spurgeon:

“True faith is, in every case, the operation of the Spirit of God. Its nature is purifying, elevating, heavenly.

Wherever true faith is found, it is the sure mark of eternal election, the sign of a blessed condition, and the forecast of a heavenly destiny.

Faith is the eye of the renewed soul, the hand of the regenerated mind, the mouth of the newborn spirit.

Faith is the evidence of spiritual life, the mainspring of holiness, the foundation of delight, the prophecy of glory, and the dawn of endless knowledge.

If you have true faith, you have infinitely more than he who has all the world.

Faith is the assurance of sonship; the pledge of inheritance; the grasp of boundless possession; the perception of the invisible. Within your faith, there lies glory, even as the oak sleeps within the acorn.

Time would fail me to tell of the powers, the privileges, the possessions and the prospects of faith.

He that has faith is blessed, for he pleases God, he is justified before the throne of holiness, he has full access to the throne of grace and he has the preparation for reigning with Christ forever!” Charles Spurgeon (4)

Faith by Gordon H. Clark:

“Faith is a concept that raises two main problems: (1) its definition or psychological analysis and (2) its function. The second of these, concerned chiefly with the doctrine of justification by faith alone, will be treated only briefly.

Augustine was probably the first to define faith. In his treatise concerning the Predestination of the Saints he said, “Thinking is prior to believing… To believe is nothing other than to think with assent. For not all who think believe… but all who believe think; and they think believing and believe thinking.” To the present day, the Roman church defines faith as assent, “fiducial assent” (cf. The New Catholic Encyclopedia, New York, McGraw-Hill, 1967).

The Reformers, though more concerned with justification, of necessity considered faith. That faith or belief had an intellectual content was universally accepted. Aside from the mystics, Kant was the first to speak of a faith without knowledge. Jacobi, Schleiermacher, some Modernists, and more particularly the contemporary dialectical theologians follow this line. Brunner (q.v.) states, “God and the medium of conceptuality are mutually exclusive.” But the Reformers unanimously agreed that belief requires a known object.

The second element in belief is assent. A person may know or understand a proposition and yet not believe it. To believe is to think with assent. Assent is an act of will: it is the voluntary acceptance of the proposition as true.

By combining knowledge and assent, Calvin was able to oppose the Romish idea of implicit faith. The Institutes (III.2) complain that the schoolmen “have fabricated the notion of implicit faith, a term with which they have honored the grossest ignorance… Is this faith- to understand nothing? Faith consists not in ignorance, but in knowledge.”

The early Reformers were inclined to include assurance of salvation in their definition of faith. But there were many variations. Cunningham (cf. bibliography) reports seven different views. Later Reformed theologians definitely excluded assurance (cf. the Westminster Confession), but came to add fiducia, as a third element in addition to knowledge and assent. They failed, however, to give an intelligible account of fiducia, restricting themselves to synonyms or illustrations (cf. Thomas Manton, Exposition of the Epistle of James, pp.216ff. Marshallton, Del., Sovereign Grace Book Club, 196-). This defective view is so common today that many ministers have never heard of the earlier Reformed views.

The doctrine of faith, like all doctrines, must be deduced from Scripture. One cannot make an empirical analysis of experience and hope to arrive at the Christian position on faith, regeneration, or anything. Because the Scriptural material is so copious, all that can be offered here is a sample study restricted to John. John speaks of faith about one hundred times, more accurately. It should be said that John uses the term faith only once, while the other ninety-nine times he uses the verb believe. Consonant with this, John puts great emphasis on the intellectual content of faith and supports his emphasis by asserting that Christ is the Logos or Reason of God, who himself is truth.

Sometimes the object of the verb believe is a noun or pronoun: name, doctrine, Son, Moses, me, him. No one should conclude from this that belief in a person is any different from belief in a truth, for in most cases it is easy to see the doctrine or proposition in the context even when the word-object is a pronoun (John 4:21; 5:38; 8:31, 45, 46; 10:37).

Twenty-five percent of instances of the verb believe have the propositional object written out in full, if not in the verse itself, at least in the context (2:22; 3:12; 4:21, 41, 50; 5:47; 6:69; etc.). These two sets of references show that the immediate and proper object of faith or belief is a proposition. To believe the Son, or me, or Moses, is to believe what the person said.

In contrast, the Liberals of the twentieth century want a “faith” in a god who is unknowable and silent because he is impotent to give us any information to believe. This anti-intellectualism undermines all good news and makes gospel information useless.

But according to John, and Paul as well, assent to doctrine or information is not useless. “If thou shalt confess with the mouth that Jesus is Lord and believe in thy heart that God has raised him from the dead, thou shalt be saved.” Likewise John tells us that those who believe in his name, i.e., believe he is the Messiah, have the right to be children of God (1:12; 3:15, 36), and those who do not, (3:18). Those who believe have already crossed over from death to life (5:24). Faith or assent is not the cause of life: it is the evidence of life. Similar ideas are found in 6:40, 47; 7:38; 8:31; 11:25; and particularly 8:51, 52, “If anyone keeps my doctrine, he shall not see death ever.” Obviously, this is consistent with the doctrine of justification (q.v.) by faith.” GORDON H. CLARK (5)

Westminster Confession of Faith Chapter XIV of Saving Faith:

I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, [1] is the work of the Spirit of Christ in their hearts, [2] and is ordinarily wrought by the ministry of the Word, [3] by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened. [4]

II. By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; [5] and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, [6] trembling at the threatenings, [7] and embracing the promises of God for this life, and that which is to come. [8] But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. [9]

III. This faith is different in degrees, weak or strong; [10] may often and many ways assailed, and weakened, but gets the victory: [11] growing up in many to the attainment of a full assurance, through Christ, [12] who is both the author and finisher of our faith. [13]

Scriptural proofs:

[1] Hebrews 10:

[2] 2Corinthians 4:13; Ephesians 1:17

[3] Romans 10:14

[4] 1Peter 2:2; Acts 20:32; Romans 4:11; Luke 17:5

[5] John 4:42; 1Thessalonians 2:13; 1John 5:10; Acts 24:14

[6] Romans 16:26

[7] Isaiah 66:2

[8] Hebrews 11:13; 1Timothy 4:8

[9] John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11

[10] Hebrews 5:13, 14; Romans. 4:19-20; Matthew 6:30; Matthew 8:10

[11] Luke 22:31-32; Ephesians 6:16; I John 5:4-5

[12] Hebrews 6:11-12; Hebrews 10:22

[13] Hebrews 12:2

Notes:

1. Charles John Ellicott, Bible Commentary for English Readers, Romans, Vol.7, (London, England, Cassell and Company), p. 246.

2. Simon J. Kistemaker, New Testament Commentary, Hebrews, (Grand Rapids, Michigan, Baker Book House, 1986), p. 309-310.

3. J. C. Ryle, Saving Faith, Public domain.

4. Charles Spurgeon’s sermon, The Trial of Your Faith #2055. 1Peter 1:7. [1973.

5. Gordon H. Clark, Carl F.H. Henry, Editor, In Baker’s Dictionary of Christian Ethics. Washington D.C.: Canon Press.]

“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)

For more Study:

* https://www.studylight.org/dictionaries/ctd/f.html

** https://www.gotquestions.org/faith-in-God.html

Faith by Louis Berkhof https://www.monergism.com/faith-0

Faith by Charles Hodge https://www.monergism.com/faith-1

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February 29, 2020 · 4:49 pm

G. K. Chesterton B. 1874 – D. 1936

G. K. Chesterton B. 1874 – D. 1936

Gilbert Keith Chesterton was an English writer, philosopher, lay theologian, and literary and art critic. He has been referred to as the “prince of paradox”. Wikipedia

G. K. Chesterton quotes

“It is absurd for the Evolutionist to complain that it is unthinkable for an admittedly unthinkable God to make everything out of nothing, and then pretend that it is more thinkable that nothing should turn itself into everything.” – G. K. Chesterton

“For when we cease to worship God, we do not worship nothing, we worship anything.” – G. K. Chesterton

“If I did not believe in God, I should still want my doctor, my lawyer and my banker to do so.” – G.K. Chesterton

“Do not be so open-minded that your brains fall out.” – G.K. Chesterton

“If there were no God, there would be no atheists.” – G.K. Chesterton

“Fallacies do not cease to be fallacies because they become fashions.” – G.K. Chesterton

“When men choose not to believe in God, they do not thereafter believe in nothing, they then become capable of believing in anything.” – G.K. Chesterton

“The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried.” – G.K. Chesterton

“The true soldier fights not because he hates what is in front of him, but because he loves what is behind him.” – G.K. Chesterton

“It [feminism] is mixed up with a muddled idea that women are free when they serve their employers but slaves when they help their husbands.” – G.K. Chesterton

“Drink because you are happy, but never because you are miserable.” – G.K. Chesterton

“Fallacies do not cease to be fallacies because they become fashions.” – G.K. Chesterton

“A dead thing can go with the stream, but only a living thing can go against it.” – G.K. Chesterton

“There are those who hate Christianity and call their hatred an all-embracing love for all religions.” – G.K. Chesterton

“The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits.” – G.K. Chesterton

“Impartiality is a pompous name for indifference which is an elegant name for ignorance.” – G.K. Chesterton

“We do not need to get good laws to restrain bad people. We need to get good people to restrain us from bad laws.” – G.K. Chesterton

“Men do not differ much about what things they will call evils; they differ enormously about what evils they will call excusable.” – G. K. Chesterton

“Tolerance is the virtue of the man without convictions.” – G. K. Chesterton

Learn more at https://www.chesterton.org/discover/

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February 29, 2020 · 3:43 pm

John Milton B. 1608 – D. 1674

John Milton B. 1608 – D. 1674

John Milton was an English poet an intellectual, and a Puritan who served as a civil servant for the Commonwealth of England under its Council of State and later under Oliver Cromwell. Wikipedia

In addition, he was a poet, pamphleteer, and historian, and is best known for writing “Paradise Lost,” which is considered as the greatest epic poem in English.

John Milton Quotes:

“Death is the golden key that opens the palace of eternity.” – John Milton

“Farewell Hope, and with Hope farewell Fear” – John Milton

“Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king.” – John Milton

“Of man’s disobedience, and the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe,

With loss of Eden.” – John Milton, Paradise Lost

“Amid the Garden by the Tree of Life, Remember what I warne thee, shun to taste, And shun the bitter consequence: for know, The day thou eat’st thereof, my sole command Transgrest, inevitably thou shalt dye; From that day mortal, and this happie State Shalt loose, expell’d from hence into a World Of woe and sorrow. Sternly” – John Milton, Paradise Lost

“Me miserable! Which way shall I fly

Infinite wrath and infinite despair?

Which way I fly is hell; myself am hell;

And in the lowest deep a lower deep,

Still threat’ning to devour me, opens wide,

To which the hell I suffer seems a heaven.”

– John Milton, Paradise Lost

“Into this wild Abyss/ The womb of Nature, and perhaps her grave–/ Of neither sea, nor shore, nor air, nor fire,/ But all these in their pregnant causes mixed/ Confusedly, and which thus must ever fight,/ Unless the Almighty Maker them ordain/ His dark materials to create more worlds,–/ Into this wild Abyss the wary Fiend/ Stood on the brink of Hell and looked a while,/ Pondering his voyage; for no narrow frith/ He had to cross. ” – John Milton, Paradise Lost

“What needs my Shakespeare for his honoured bones,

The labor of an age in pilèd stones,

Or that his hallowed relics should be hid

Under a star-y-pointing pyramid?

Dear son of memory, great heir of fame,

What need’st thou such weak witness of thy name?” – John Milton, The Complete Poetry

“Hail, Son of the Most High, heir of both Worlds, Queller of Satan! On thy glorious work Now enter, and begin to save Mankind.” Thus they the Son of God, our Saviour meek, Sung victor, and, from heavenly feast refreshed, Brought on his way with joy. He, unobserved, Home to his mother’s house private returned.” – John Milton, Paradise Regained

“His weakness shall o’ercome Satanic strength, And all the world, and mass of sinful flesh; That all the Angels and aethereal Powers— They now, and men hereafter—may discern From what consummate virtue I have chose This perfet man, by merit called my Son, To earn salvation for the sons of men.” So spake the Eternal Father, and all Heaven Admiring stood a space;” – John Milton, Paradise Regained

“The end then of learning is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith makes up the highest perfection.” – John Milton, Milton on Education, the Tractate of Education

“The end of all learning is to know God, and out of that knowledge to love and imitate Him.” – John Milton

“Celestial light, shine inward…that I may see and tell of things invisible to mortal sight” – John Milton

Why you should read “Paradise Lost” by John Milton

Why you should re-read Paradise Lost

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February 29, 2020 · 3:41 pm

What Does the Bible say about Rest and Recreation?

What Does the Bible say about Rest and Recreation? By Jack Kettler

As in previous studies, we will look at definitions, scriptures, commentary evidence, lexical proof, and confessional support for the purpose to glorify God in how we live.

Our study starts with the opinion that the Bible allows Christians to engage in rest or recreation as long as it is in balance with the other commitments of the Christian life.

At first glance, this question about recreation may seem like a no brainer. Showing a justification for rest is easy. Is rest the same thing as recreation?

A hypothetical question:

What about being challenged with the statement that every day people are going to hell. Because of this reality, how could anyone even think of resting or recreation? How would this question be answered? As we move through this study, the answer will become apparent.

Contemporary Definitions:

Rest can be to cease work or movement in order to relax, refresh oneself, or recover strength.

Recreation is an activity done for enjoyment when one is not working.

Scriptures relevant to rest:

“Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns.” (Exodus 20:8-10)

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.

For my yoke is easy and my burden is light.” (Matthew 11:28-30)

“And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.” (Mark 6:31)

Scriptures relevant to recreation:

“There, in the presence of the LORD your God, you and your households shall eat and rejoice in all you do, because the LORD your God has blessed you.” (Deuteronomy 12:7)

“You turned my mourning into dancing; you peeled off my sackcloth and clothed me with joy.” (Psalm 30:11)

“And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.” (Ecclesiastes 3:13)

“A time to weep, and a time to laugh; a time to mourn, and a time to dance.” (Ecclesiastes 3:4)

“Furthermore, God has given riches and wealth to every man, and He has enabled him to enjoy them, to accept his lot, and to rejoice in his labor. This is a gift from God.” (Ecclesiastes 5:19)

“And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.” (Mark 6:31)

From Strong’s Lexicon on leisure:

εὐκαίρουν (eukairoun)

Verb – Imperfect Indicative Active – 3rd Person Plural

Strong’s Greek 2119: From eukairos, to have good time, i.e. Opportunity or leisure.

Leisure time is being free from the demands of work or duty, when one can rest; enjoy hobbies or sports, painting vacations, etc.

“The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!” (Luke 7:34)

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (Corinthians 10:31)

Dancing is an activity for personal enjoyment and striving for excellence as in the case of ballet a highly technical form of dance. Dancing is often done publically for an audience. For example, many people around the world enjoy the discipline of figure skating, which is sometimes called ice dancing. The performance of and the watching of dancing is a form of recreation.

Rest from Baker’s Evangelical Dictionary of Biblical Theology:

Most uses of the noun and verb in the Bible are nontheological. However, the verb and noun take on theological and/or spiritual meaning in relation to God, to the people of both the old and new covenants, and to individual believers under both covenants. The most significant theological use in the Bible is found in Hebrews 3:7-4:11.

The Old Testament. Yahweh, the Creator of the universe, rested from the act of creating on the seventh day. “God blessed the seventh day and made it holy because on it he rested from all the work of creation he had done” (Gen 2:2). God contemplated his own work, knowing that it was good.

The people of Yahweh were also given the blessing of rest — a whole day out of each week in which to rejoice in and contemplate God’s works and words. The seventh day was the day of complete rest, the Sabbath, and sacred to the Lord (Exod 16; 23; 25). It was a day on which everyone, whatever his or her status, had to rest from daily labors; it was a festival for all to keep in honor of the Lord God, who himself rested (Exod 20:10; 23:12; 31:15).

The tribes of Israel also enjoyed God’s gift of rest when they settled in the promised land, which flowed with milk and honey (see Joshua 1:13-15; 23:1). Canaan is actually called “the resting place [Heb. menuha] the Lord your God is giving you” (Deut 12:9). They also knew such rest when they were delivered from their enemies (Joshua 14:15; 21:44; Judges 3:11 Judges 3:30). This rest of peaceful living was granted by God as the people looked to him alone and sought to keep his covenant.

With respect to the covenant relation of Yahweh to his people, we read that his fury rested on them in judgment (Ezek 5:13; 16:42; 21:7) and that his hand and Spirit rested on them in blessing (Isa 11:2; 25:10 Jer 6:16).

The New Testament. The primary Greek words are the nouns anapausis [ajnavpausi] and katapausis [katavpausi], and the verbs anapauo [ajnapauvw] and katapauo [katapauvw].

In the Gospels the theology of rest is most clearly articulated in the words of Jesus: “come to me and I will give you rest and you will find rest for your souls” (Matt 11:28-30). The rest he promises is certainly for the world to come, but it is also for this world. It is the sense of security and peace that flows from a right relation with God, the Father, through obedience to his Son, the Messiah, and membership in his kingdom.

In Hebrews 3-4 the verb katapauo [katapauvw] occurs three times and the noun, katapausis, eight times. Also, the Greek text of Psalm 95:11 (“they shall never enter my rest”) is cited eight times. Joshua was given the task by Yahweh of leading the tribes of Israel into the promised land, into the rest promised them by their God. This task was fulfilled in an earthly sense by Joshua, as the Book of Joshua describes. However, the fuller meaning of the everlasting rest of God promised to his people and related to the gift of rest of the seventh day was not achieved by Joshua and the tribes under the old covenant. Jesus the Christ, the greater Joshua, was sent by the Father to bring into being the true nature and fullness of the gift of rest for the people of God.

The rest is rightly called a “sabbath rest” because it is a participation in God’s own rest. When God completed his work of creation, he rested; likewise when his people complete their service to him on earth, they will enter into God’s prepared rest. Now, in this age, the rest is before them as their heritage and by faith they live in the light of it in this world. How this is done is wonderfully illustrated with the wealth of biographical detail in Hebrews 11. Here the rest is also portrayed as a city prepared for God’s faithful people a city whose builder is God himself. Whatever this rest consists of it is not a state of complete inactivity, such as the rest of the wicked (Job 3:17-19).

In Revelation 14:13-14 the heavenly voice speaks of the blessedness of those who die in the Lord and the Spirit replies: “They will rest from their labor for their deeds will follow them.” Here a different dimension of the meaning of rest is being pointed to a rest that is not inactivity but is certainly free of the burdens of the flesh and of the present, evil age.

Finally, we note that as the Spirit of the Lord rests on the Messiah (Isa 11:2), so in the new covenant, “If you [Christian believers] are insulted for the name of Christ, you are blessed, for the Spirit of glory and of God rests on you” (1Peter 4:14). Peter Toon (1)

If appropriately handled with Godly constraints, team activities encompassing games (chess and debate), sports, dancing can be valuable training tools, especially for young people. The training and discipline can be incorporated into future activities such as the research and study requirements of higher education, and the job market with the accompanying challenges.

Recreation can take the form of games, sports, and dancing all of which require practice and discipline.

An abbreviated entry on games from the International Standard Bible Encyclopedia:

Children’s Games
Sports
Dancing
Children’s Games:

There are two general references to the playing of children: Zec 8:5: “And the streets of the city shall be full of boys and girls playing in the streets thereof’; and Gen 21:9 margin, where we read of Ishmael “playing” (metscheq). The rendering of our Bibles, “mocking,” is open to question. Of specific games and pets, there is hardly a mention in the Old Testament. Playing with ball is alluded to in Isa 22:18: “He will …. toss thee like a ball into a large country,” but children need not be thought of as the only players. If the balls used in Israel were like those used by the Egyptians, they were sometimes made of leather or skin stuffed with bran or husks of corn, or of string and rushes covered with leather (compare Wilkinson, Popular Account, I, 198-201; British Museum Guide to the Egyptian Collections, 78). The question of Yahweh to Job (41:5): “Wilt thou play with him (the crocodile) as with a bird? Or wilt thou bind him for thy maidens?” suggests that tame birds were petted by Hebrew children, especially by girls. The New Testament has one reference to children’s play, namely, the half-parable about the children in the market-place who would neither dance to the flute as if at a marriage feast nor wail as if at a funeral (Mt 11:16 f parallel Lk 7:32).

There are interesting accounts in Les enfants de Nazareth, by the Abbe Le Camus (60-66; 101-10), of the way in which the children of the modern Nazareth mimic scenes connected with weddings and funerals. That Israelite children had toys (dolls, models of animals, etc.) cannot be doubted in view of the finds in Egypt and elsewhere, but no positive evidence seems to be as yet forthcoming.

Sports:

Running was no doubt often practiced, especially in the time of the early monarchy. Saul and Jonathan (2Sam 1:23), Asahel (2Sam 2:18), Ahimaaz (18:23, 27) and some of the Gadites in David’s service (1Ch 12:8) were renowned for their speed, which can only have been the result of training and exercise. The same may be said of the feats of those who ran before a king or a prince (1Sam 8:11; 2Sam 15:1; 1Ki 1:5; 18:46). The Psalmist must have watched great runners before he pictured the sun as rejoicing like a strong man to run his course (Ps 19:5b; compare also Eccl 9:11; Jer 8:6; 23:10). For running in the Greek games, see the latter part of this article.

Archery practice is implied in the story of Jonathan’s touching interview with David (1Sam 20:20, 35-38) and in Job’s complaint: “He hath also set me up for his mark. His archers compass me round about” (Job 16:12 f). Only by long practice could the 700 left-handed Benjamite slingers, every one of whom could sling stones at a hair-breadth and not miss (Jdg 20:16), and the young David (1 Sam 17:49), have attained to the precision of aim for which they are famous.

In Zec 12:3, “I will make Jerusalem a burdensome stone,” literally, “a stone of burden,” Jerome found an allusion to a custom, which prevailed widely in Israel in his day, and has been noticed by a recent traveler, of stone-lifting, i.e. of testing the strength of young men by means of heavy round stones. Some, he says, could raise one of these stones to the knees, others to the waist, and others to the shoulders and the head, and a few could lift it above the head. This interpretation is not quite certain (Wright, Comm., 364), but the form of sport described was probably in vogue in Israel in Biblical times.

High leaping or jumping was probably also practiced (Ps 18:29). The “play” referred to in 2Sam 2:14 ff of 12 Benjamites and 12 servants of David was not a sport but a combat like that of the Horatii and the Curiatii.

Dancing:

Dancing, that is, the expression of joy by rhythmical movements of the limbs to musical accompaniment, is scarcely ever mentioned in the Bible as a social amusement, except in a general way (Jdg 16:25, 27; Job 21:11; Ps 30:11; Eccl 3:4; Jer 31:4,13; Lam 5:15; Mt 11:17; Lk 15:25). There is one exception, the dancing of Salome, the daughter of Herodias, before Herod Antipas and his court (Mt 14:6 parallel Mk 6:22), which was a solo dance, probably of a pantomimic character affected by Roman influence. The other Biblical references to dancing can be grouped under two heads: the dance of public rejoicing, and the dance, which was more or less an act of worship. Of the former we have two striking examples in the Old Testament: the dance accompanied by the tambourine with which the maidens of Israel, led by Jephthah’s daughter, met that leader after his victory (Jdg 11:34), and the dances of the Israelite women in honor of Saul and David to celebrate the triumph over the Philistines (1 Sam 18:6; 21:11; 29:5).

It was probably usual to welcome a king or general with music and dancing. There is a good illustration in a fine Assyrian sculpture in the British Museum, which represents a band of 11 instrumentalists taking part in doing homage to a new ruler. Three men at the head of the procession are distinctly dancing (SBOT, “Psalms,” English, 226).

The distinctly religious dance is more frequently mentioned. The clear instances of it in the Bible are the dance of the women of Israel at the Red Sea, headed by Miriam with her tambourine (Ex 15:20); the dance of the Israelites round the golden calf (Ex 32:19); the dance of the maidens of Shiloh at an annual feast (Jdg 21:19 ff); the leaping or limping of the prophets of Baal round their altar on Carmel (1Ki 18:26), and the dancing of David in front of the ark (2Sam 6:14, 16 parallel 1Ch 15:29). There are general references in Ps 149:3: “Let them praise his name in the dance”; 150:4: “Praise him with timbrel and dance”; and perhaps in 68:25. The allusions in Song 6:13, “the dance of Mahanaim,” and in the proper name Abel-meholah, “the meadow of the dance” (1Ki 19:16, etc.), are too uncertain to be utilized. The ritual dance was probably widespread in the ancient East. David’s performance has Egyptian parallels. Seti I, the father of Rameses II, and three other Pharaohs are said to have danced before a deity (Budge, The Book of the Dead, I, xxxv), and Asiatic monuments attest the custom elsewhere. About the methods of dancing practiced by the ancient Hebrews but little is known. Probably the dancers in some cases joined hands and formed a ring, or part of a ring, as in some heathen representations. The description of David’s dance: he “danced before Yahweh with all his might …. leaping and dancing before Yahweh” (2 Sam 6:14-16) suggests three features of that particular display and the mode of dancing which it represented: violent exertion, leaping (mephazzez), and whirling round (mekharker). Perhaps the whirling dance of Islam is a modern parallel to the last. Women seem generally to have danced by themselves, one often leading the rest, both in dancing and antiphonal song; so Miriam and the women of Israel, Jephthah’s daughter and her comrades, the women who greeted Saul and David, and, in the Apocrypha, Judith and her sisters after the death of Holofernes (Judith 15:12 f). Once the separation of the sexes is perhaps distinctly referred to (Jer 31:13). In public religious dances they may have occasionally united, as was the case sometimes in the heathen world, but there is no clear evidence to that effect (compare, however, 2Sam 6:20 and Ps 68:25). Of the social dancing of couples in the modern fashion there is no trace. There seems to be some proof that the religious dance lingered among the Jews until the time of Christ and later.

If the Mishna can be trusted (Cukkah, v.4), there was a torch-light dance in the temple in the illuminated court of the women at the Feast of Tabernacles in which men of advanced years and high standing took part. The Gemara to the Jerusalem Talmud adds that a famous dancer on these occasions was Rabbi Simeon or Simon, the son of Gamaliel, who lived in the apostolic age (Josephus, BJ, IV, iii, 9). According to another passage (Ta`anith 4 8) the daughters of Jerusalem used to dance dressed in white in the vineyards on Tishri the 10th and Abib the 15th. Religious dancing in the modern East is illustrated not only by the dances of the dervishes mentioned above, but also by occasional dances led by the sheikh in honor of a saint (Curtiss, Primitive Semitic Religion Today, 169). Among the later Jews, dancing was not unusual at wedding feasts. More than one eminent rabbi is said to have danced before the bride (Kethubboth 17a). Singing and dancing, with lighted torches, are said to be wedding customs of the modern Arabs.

William Taylor Smith (2)

The Westminster Larger Catechism relevant to recreation, from Question 139:

The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behaviour, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage, having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.

The sins forbidden are, “lascivious songs, books, pictures, dancings, stage plays.”

Are there songs, books, pictures, dancing, stage plays that are not lascivious? Yes, for example, Handel’s Messiah, commentaries on the Bible, biographies about leaders in church history, enjoying biblical art, David dancing before the Lord, figure skating, the play Julius Caesar by William Shakespeare, the movie Ben Hur.

In closing:

First, to answer the question about no activity being valid unless it involves evangelizing.

If this is true about nonstop evangelizing, why does Jesus set the pattern for rest and leisure in the gospel of Mark?

When “… he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going and they had no leisure so much as to eat.” (Mark 6:31)

Second, a question of this nature about nonstop evangelizing ignores many other directions and commands in Scriptures.

For example, consider what the Bible says about church callings:

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” (Ephesians 4:11-12)

“For as we have many members in one body, and all members have not the same office.” (Romans 12:4)

Third, why is the person asking the question not out evangelizing instead of arguing? Do they work to support their family, do they home school, buy food and clothing, or read the entire Bible, what about church attendance? How can these activities be justified?

Fourth, a person who believes in non-stop evangelizing almost certainly does not believe in the sovereignty of God and believes that a man plays a part in the conversion of souls. God in His sovereignty has ordained evangelists and preachers and has commissioned them to preach, and has sent them forth. See (Romans 10:15).

In another place, we see that God is the one who sends forth His ministers, “I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied” (Jeremiah 23:21). Besides, these individuals may be on a self-appointed mission, rather than a calling from God. In the church age, the elders of the church ordain and send forth preachers and evangelists as a guard against the self-appointment to a ministry. “But now hath God set the members every one of them in the body, as it hath pleased him” (1Corinthians 12:18).

The one-track mind syndrome:

People who focus on only one command in Scripture suffer from the one-track mind syndrome.

The one-track mind syndrome also manifests itself in people who believe the only valid activity of Christians is fighting to stop abortions. As wicked as abortion is, it cannot be maintained that this is the only valid activity for Christians who fight in the public square or the market place of ideas for biblical truth.

A concluding observation of our chief study:

Rest and recreation are not the same. Rest may include recreation. There is some overlap as seen with taking a vacation. Vacations would fit into both a theology of rest and recreation. God gives rest and recreation to us. “And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.” (Ecclesiastes 3:13)

Godly recreation (with biblical parameters) has been a factor in the development of sports, the arts (music, literature, dancing) adhering to biblical principles. Pagan recreation, on the other hand, glorifies violence, profanity, and vulgarity.

An exhortation:

We can control our rest and recreation time, or it can control us.

Quotes:

“A Christian should use these arts to the glory of God, not just as tracts, mind you, but as things of beauty to the praise of God. An art work can be a doxology in itself.” – Francis Schaeffer, Art & the Bible

“We were free to create, as long as we never forgot that we are slaves to Jesus.” – Francis A. Schaeffer, Art and the Bible

Notes:

Walter A. Elwell, Editor, Baker’s Evangelical Dictionary of Biblical Theology, (Grand Rapids, Michigan, Baker Book House), p. 674-675.
Orr, James, M.A., D.D. General Editor. “Definition for ‘GAMES,’” “International Standard Bible Encyclopedia,” (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 1168-1170.

“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)

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February 20, 2020 · 7:58 pm

Does the Bible forbid the use of alcohol? A Primer

Does the Bible forbid the use of alcohol? A Primer by Jack Kettler

As in previous studies, we will look at definitions, scriptures, commentary evidence, lexical proof, and confessional support for the purpose to glorify God in how we live.

Our study starts with the opinion that the Scriptures do not forbid a Christian from drinking beer, wine, or any other drink containing alcohol in moderation. This week’s study will be a survey of Scriptures relevant to the topic. For those who disagree with the above opinion, there is no agenda to convince people to violate their conscience.

How many times do the Scriptures mention wine? One word search for wine brought up 212 verses. Because of the large number of entries on the topic of just wine, this study will be limited.

Contemporary Definitions:

Wine is the alcoholic fermented juice of fresh grapes used as a beverage.

Grape Juice is the usually sterilized and often diluted juice of grapes used as a beverage.

Wine and grape juice are two different drinks. Today this assessment is undebatable.

The Scriptures do they confuse or enlighten?

Jesus and wine:

“For John the Baptist came neither eating bread nor drinking wine; and ye say He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!” (Luke 7:33-34)

Did Jesus drink fermented wine? Notice the contrast between John the Baptist and Jesus. John came neither eating bread nor drinking wine. The Pharisees called Jesus a winebibber [drunkard]. A person cannot get drunk on grape juice. Jesus did not get drunk, but the accusation of the Pharisees about Jesus being a winebibber underscores the point that wine in Jesus’s day was fermented.

Jesus began his public life by miraculously turning water into real fermented wine at the Wedding at Cana when the party ran out of its supply. In John 2:1-10 where the ruler of the feast said in verse 10: “And saith unto him, every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.”

“Kept the good wine until now” is meaningless if the wine was just grape juice. Wine is not grape juice. To say that wine is always grape juice in Scripture is to accuse God of using inaccurate language. As Christians, we have a coherent theory of knowledge. God has spoken. God speaks to us in the Scriptures with human language utilizing logically structured sentences in which He tells us the difference between right and wrong and the ability to distinguish between things. The meaning of Scripture is the same for God and man. In the encyclopedia and dictionary entries below, different types of wine and juice will be surveyed.

The wine Jesus made was real wine as seen from Jamieson-Fausset-Brown Bible Commentary:

“10. the good wine … until now—thus testifying, while ignorant of the source of supply, not only that it was real wine, but better than any at the feast.” (1)

Wine and Communion:

“For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.” (Luke 2

In this passage from Luke, we see that after the Passover Last Supper, which was the institution of communion Jesus, said, “from now on I shall not drink of the fruit of the vine until the kingdom comes.”

In Jewish life, wine’s symbolic importance is in the Passover, the ceremonial meal called the Seder is observed to this day. In the Seder, the adults drink four cups of wine, representing the redemption of the Israelites from slavery under the Egyptians. In the Jewish ceremonial Seder, real wine is used, not grape juice.

Wine is and has been used during religious occasions such as Passover and the Lord’s Supper.

Wine is used as a sacrament in a majority of church services around the world by the very command of Christ himself.

Wine as a blessing in Scripture:

“And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?” (Judges 9:13)

“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” (Isaiah 55:1)

“The LORD hath sworn by his right hand, and by the arm of his strength, surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for which thou hast laboured. But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.” (Isaiah 62:8-9)

“Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.” (Psalm 4:7)

“And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengthened man’s heart.” (Psalm 104:15)

“He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; and wine that maketh glad the heart of man and oil to make his face to shineth.” (Psalms 104:14-15)

“Give strong drink unto him that is ready to perish and wine unto those that be of heavy hearts.” (Proverbs 31:6)

“Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.” (Ecclesiastes 9:7)

“And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.” (Amos 9:14)

“Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.” (1Timothy 5:23)

Liberty:

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (I Corinthians 10:31)

The following two entries from an encyclopedia and dictionary provide an excellent overview of wine in the Scriptures:

An abbreviated entry on wine from the International Standard Bible Encyclopedia:

1. Wine:

(1) (~yayin), apparently from a non-Tsere root allied to Greek oinos, Latin vinum, etc. This is the usual word for “wine” and is found 141 times in Massoretic Text. (2) chemer, perhaps “foaming” (De 32:14 and Massoretic Text Isa 27:2 (but see the English Revised Version margin)); Aramaic chamar (Ezra 6:9; 7:22; Da 5:1-2,4, 23). (3) tirosh. Properly this is the fresh grape juice (called also mishreh, Nu 6:3), even when still in the grape (Isa 65:8). But unfermented grape juice is a very difficult thing to keep without the aid of modern antiseptic precautions, and its preservation in the warm and not over-cleanly conditions of ancient Palestine was impossible. Consequently, tirosh came to mean wine that was not fully aged (although with full intoxicating properties (Judges 9:13; Ho 4:11; compare Ac 11:13)) or wine when considered specifically as the product of grapes (De 12:17; 18:4, etc.). The Septuagint always (except Isa 65:8; Ho 4:11) translates by oinos and the Targums by chamar. the King James Version has “wine” 26 times, “new wine” 11 times, “sweet wine” in Mic 6:15; the Revised Version (British and American) “vintage” in Nu 18:12; Mic 6:15 (with the same change in Ne 10:37,39 the Revised Version margin; Isa 62:8 the English Revised Version margin). Otherwise, the English Revised Version has left the King James Version unchanged, while the American Standard Revised Version uses “new wine” throughout. (4) Two apparently poetic words are `acic (the Revised Version (British and American) “sweet wine,” Isa 49:26; Am 9:13; Joe 1:5; 3:18, “juice”; Song 8:2), and cobhe’ (“wine,” Isa 1:22; “drink,” Ho 4:18 (margin “carouse”); Na 1:10). (5) For spiced wine three words occur: mecekh, Ps 75:8 (English Versions of the Bible “mixture”); mimcakh, Proverbs 23:30 (“mixed wine”); Isa 65:11 (the Revised Version (British and American) “mingled wine”); mezegh, Song 7:2 (the Revised Version (British and American) “mingled wine”); compare also yayin hareqach, Song 8:2 (“spiced wine”). (6) mamethaqqim, literally, “sweet,” Ne 8:10.

(7) shekhar (22 times), translated “strong drink” in English Versions of the Bible. Shekhar appears to mean “intoxicating drink” of any sort and in Nu 28:7 is certainly simply “wine” (compare also its use in parallelism to “wine” in Isa 5:11, 22, etc.). In certain passages (Le 10:9; Nu 6:3; 1Sa 1:15, etc.), however, it is distinguished from “wine,” and the meaning is not quite certain. But it would seem to mean “drink not made from grapes.” Of such only pomegranate wine is named in the Bible (Song 8:2), but a variety of such preparations (made from apples, quinces, dates, barley, etc.) were known to the ancients and must have been used in Palestine also. The translation “strong drink” is unfortunate, for it suggests “distilled liquor,” “brandy,” which is hardly in point.

4. Fermentation:

In the climate of Palestine, fermentation begins almost immediately, frequently on the same day for juice pressed out in the morning, but never later than the next day. At first a slight foam appears on the surface of the liquid, and from that moment, according to Jewish tradition, it is liable to the wine-tithe (Ma`aseroth 1 7). The action rapidly becomes more violent, and while it is in progress the liquid must be kept in jars or in a vat, for it would burst even the newest and strongest of wine-skins (Job 32:19). Within about a week this violent fermentation subsides, and the wine is transferred to other jars or strong wine-skins (Mark 2:22 and parallel’s), in which it undergoes the secondary fermentation. At the bottom of the receptacles collects the heavier matter or “lees” (shemarim, Ps 75:8 (“dregs”); Jeremiah 48:11; Zep 1:12 in Isa 25:6 the word is used for the wine as well), from which the “wines on the lees” gather strength and flavor.

At the end of 40 days it was regarded as properly “wine” and could be offered as a drink offering (`Edhuyyoth 6 1). The practice after this point seems to have varied, no doubt depending on the sort of wine that was being made. Certain kinds were left undisturbed to age “on their lees” and were thought to be all the better for so doing, but before they were used it was necessary to strain them very carefully. So Isa 25:6, `A feast of wine aged on the lees, thoroughly strained.’ But usually leaving the wine in the fermentation vessels interfered with its improvement or caused it to degenerate. So at the end of 40 days it was drawn off into other jars (for storage, 1Ch 27:27, etc.) or wine-skins (for transportation, Jos 9:4, etc.). So Jeremiah 48:11: `Moab has been undisturbed from his youth, and he has rested on his lees and has not been emptied from vessel to vessel. …. Therefore his flavor remains unchanged (or “becomes insipid”) and his scent is unimproved (or “lacks freshness”)’; compare Zep 1:12.” Burton Scott Easton (2)

Another entry from Easton’s Bible Dictionary – Wine

The common Hebrew word for wine is yayin, from a root meaning “to boil up,” to be in a ferment.” Others derive it from a root meaning, “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos, and the Latin vinun. But besides this common Hebrew word, there are several others which are thus rendered.

Ashishah (2Samuel 6:19; 1Chronicles 16:3; Cant 2:5; Hosea 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.

‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant 8:2; Isaiah 49:26 Joel 1:5; 3:18; Amos 9:13), from a root meaning “to tread,” hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.

Hometz. See VINEGAR.

Hemer, Deuteronomy 32:14 (rendered “blood of the grape”) Isaiah 27:2 (“red wine”), Ezra 6:9; 7:22; Daniel 5:1 Daniel 5:2 Daniel 5:4. This word conveys the idea of “foaming,” as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning “to boil up,” and also “to be red,” from the idea of boiling or becoming inflamed.

‘Enabh, a grape (Deuteronomy 32:14). The last clause of this verse should be rendered as in the Revised Version, “and of the blood of the grape [‘enabh] thou drankest wine [hemer].” In Hosea 3:1, the phrase in Authorized Version, “flagons of wine,” is in the Revised Version correctly “cakes of raisins.” (Compare Genesis 49:11; Numbers 6:3; Deuteronomy 23:24, etc., where this Hebrew word is rendered in the plural “grapes.”)

Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isaiah 5:22). Psalms 75:8, “The wine [yayin] is red; it is full of mixture [mesekh];” Proverbs 23:30, “mixed wine;” Isaiah 65:11, “drink offering” (RSV, “mingled wine”).

Tirosh, properly “must,” translated “wine” (Deuteronomy 28:51); “new wine” (Proverbs 3:10); “sweet wine” (Micah 6:15; RSV, “vintage”). This Hebrew word has been traced to a root meaning, “to take possession of” and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Genesis 27:28) mention is made of “plenty of corn and tirosh.” Palestine is called “a land of corn and tirosh” (Deuteronomy 33:28; Compare Isaiah 36:17). See also Deuteronomy 28:51; 2Chronicles 32:28; Joel 2:19; Hosea 4:11, (“wine [yayin] and new wine [tirosh] take away the heart”).

Sobhe (root meaning, “to drink to excess,” “to suck up,” “absorb”), found only in Isaiah 1:22, Hosea 4:18 (“their drink;” Gesen. and marg. of RSV, “their carouse”), and Nahum 1:10 (“drunken as drunkards;” lit., “soaked according to their drink;” RSV, “drenched, as it were, in their drink”, i.e., according to their sobhe).

Shekar, “strong drink,” any intoxicating liquor, from a root meaning, “to drink deeply,” “to be drunken”, a generic term applied to all fermented liquors, however obtained. Numbers 28:7, “strong wine” (RSV, “strong drink”). It is sometimes distinguished from wine, c.g., Leviticus 10:9, “Do not drink wine [yayin] nor strong drink [shekar];” Numbers 6:3 ; Judges 13:4 Judges 13:7; Isaiah 28:7 (in all these places rendered “strong drink”). Translated “strong drink” also in Isaiah 5:11; 24:9; 29:9; 56:12; Proverbs 20:1; 31:6; Micah 2:11.

Yekebh (Deuteronomy 16:13, but in RSV correctly “wine-press”), a vat into which the new wine flowed from the press. Joel 2:24, “their vats;” 3:13, “the fats;” Proverbs 3:10, “Thy presses shall burst out with new wine [tirosh];” Haggai 2:16; Jeremiah 48:33, “wine-presses;” 2 Kings 6:27; Job 24:11.

Shemarim (only in plural), “lees” or “dregs” of wine. In Isaiah 25:6 it is rendered “wines on the lees”, i.e., wine that has been kept on the lees, and therefore old wine.

Mesek, “a mixture,” mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken ( Psalms 75:8 ; Proverbs 23:30 ).

In Acts 2:13 the word gleukos, rendered “new wine,” denotes properly “sweet wine.” It must have been intoxicating.

In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Genesis 43:11, this word is rendered “honey.” It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase “a land flowing with milk and honey” (debash), Exodus 3:8 Exodus 3:17; 13:5; 33:3; Leviticus 20:24; Numbers 13: 27. (See HONEY.)

Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jeremiah 35). The Nazarites also were to abstain from its use during the period of their vow (Numbers 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judges 13:4 Judges 13:5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Leviticus 10:1 Leviticus 10:9-11). “Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen”, (Geikie’s Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.

A drink-offering of wine was presented with the daily sacrifice (Exodus 29:40 Exodus 29:41), and also with the offering of the first-fruits (Leviticus 23:13), and with various other sacrifices (Numbers 15:5 Numbers 15:7 Numbers 15:10). Wine was used at the celebration of the Passover. And when the Lord’s Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.

Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Romans 13:13; Ephesians 5:18; 1Timothy 3:8; Titus 1:7). (3)

Did wine in the Bible have alcohol?

Thomas Welch discovered the process on how to pasteurize grape juice in the 19^th century, thus making non-alcoholic grape juice practical. Fermentation was a natural process that started once grapes were harvested. Enough yeast is in grape skins that even grapes that fall on the ground will start to ferment.

Is it possible that all mentions of wine in the Bible involve un-fermented grape juice? The impossibility of this is seen in the many Scriptures that speak of drunkenness with wine to maintain such a theory. At this point, some lexical entries will be valuable.

Consider the following passages and entries from Strong’s Lexicon on wine:

“And he drank of the wine, and was drunken; and he was uncovered within his tent.” (Genesis 9:21)

Strong’s Lexicon:

its wine,

הַיַּ֖יִן (hay·ya·yin)

Article | Noun – masculine singular

Strong’s Hebrew 3196: 1) wine

he became drunk

וַיִּשְׁכָּ֑ר (way·yiš·kār)

Conjunctive waw | Verb – Qal – Consecutive imperfect – third person masculine singular

Strong’s Hebrew 7937: 1) to be or become drunk or drunken, be intoxicated 1a) (Qal) to become drunken 1b) (Piel) to make drunken, cause to be drunk 1c) (Hiphil) to cause to be drunk 1d) (Hithpael) to make oneself drunk

“Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright.” (Proverbs 23:31)

Strong’s Lexicon:

wine

יַיִן֮ (ya·yin)

Noun – masculine singular

Strong’s Hebrew 3196: 1) wine

“Whoredom and wine and new wine take away the heart.” (Hosea 4:11)

Strong’s Lexicon:

wine,

וְיַ֥יִן (wə·ya·yin)

Conjunctive waw Noun – masculine singular

Strong’s Hebrew 3196: 1) wine

“And be not drunk with wine, wherein is excess; but be filled with the Spirit.” (Ephesians 5:18)

Strong’s Lexicon:

get drunk

μεθύσκεσθε (methyskesthe)

Verb – Present Imperative Middle or Passive – 2nd Person Plural

Strong’s Greek 3182: To make drunk, pass: I become drunk. A prolonged form of methuo; to intoxicate.

on wine,

οἴνῳ (oinō)

Noun – Dative Masculine Singular

Strong’s Greek 3631: Wine. A primary word (yayin); ‘wine’.

“For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber (οἰνοπότης), a friend of publicans and sinners. But wisdom is justified of her children.” (Matthew 11:18–19)

Strong’s Lexicon:

drunkard,

οἰνοπότης (oinopotēs)

Noun – Nominative Masculine Singular

Strong’s Greek 3630: An excessive wine-drinker. From oînos and a derivative of the alternate of pino, a tippler.

As seen above the Hebrew words for fermented wine are found in Proverbs 23:31 (ya·yin), Hosea 4:11 (wə·ya·yin).

Ya·yin and wə·ya·yin are used synonymously in the Old Testament and are translated in the Greek in the New Testament using the word, oînos (Ephesians 5:18). This connection confirms that oînos refers to fermented wine.

More from Strong’s Lexicon:

Strong’s Definitions

οἶνος oînos, oy’-nos; a primary word (or perhaps of Hebrew origin (H3196)); “wine” (literally or figuratively):—wine.

Strong’s Definitions

יַיִן yayin, yah’-yin; from an unused root meaning to effervesce; wine (as fermented); by implication, intoxication:—banqueting, wine, wine (-bibber).

The Scriptures distinguish between use and misuse of alcohol:

“Give strong drink unto him that is ready to perish and wine unto those that be of heavy hearts.” (Proverbs 31:6)

If the wine in the Bible was grape juice, what is strong drink? Coca-Cola?

“But Woe unto them that … follow strong drink; that continue until night, till wine inflame them.” (Isaiah 5:10)

There is a principle of Scripture of showing mercy. We see this principle in Proverbs passage along with the warning of drunkenness in the Isaiah passage.

The danger of reading too much into Scripture:

The Bible condemns drunkenness. How can a condemnation of drunkenness in Scripture lead to a conclusion of total abstinence for believers? It cannot. If this method of Bible interpretation were true, it would lead to absurdities. For example, the fact that “gluttony” (piggish overeating) is condemned in Scripture would lead to a conclusion of not eating food. Not only is this type of reasoning unbiblical, but it is also logically fallacious.

For example, a syllogism is a form of logical reasoning that joins two or more premises together to arrive at a conclusion. In addition, a syllogism cannot have a conclusion not contained in the premises.

Famous example of a valid syllogism:

Major premise: All men are mortal

Minor premise: Socrates is a man

Conclusion: Socrates is mortal

A logical fallacy using an invalid syllogism:

Major premise: Women like to talk

Minor premise: John likes to talk

Conclusion: John is a woman

Making a valid syllogism for total abstinence from alcohol is impossible. Why? Because the Bible does not teach total abstinence.

# 1 A logical fallacy using an invalid syllogism:

Major premise: The Bible condemns drunkenness

Minor premise: All people who drink may get drunk

Conclusion: Therefore, no one should drink

# 2 A logical fallacy using an invalid syllogism:

Major premise: Some movies are sinful

Minor premise: All who go to movies may be tempted to see a sinful movie

Conclusion: Therefore Christian should not see movies

# 3 A logical fallacy using an invalid syllogism:

Major premise: The Bible condemns gluttony

Minor premise: All who eat may participate in gluttony

Conclusion: Therefore, no one should eat

In the above examples, the minor premise is unproven and false. Thus, the conclusion in these cases does not follow. They are examples of an invalid syllogism, which also is a non sequitur. The conclusion does not follow. Hence, either one or both of the premises confer no support for the conclusion.

# 4 A valid syllogism:

Major premise: The Bible condemns drunkenness

Minor premise: All people who drink may get drunk

Conclusion: Therefore, those who drink should exercise moderation and circumspection

In the above case, the conclusion follows from the premises.

Abstinence and Legalism: What is legalism?

1. Legalism is the strict conformity to a law or to a religious or moral code, which restricts free choice.

2. Legalism in Christian theology is the act of putting the law above gospel by establishing requirements for salvation beyond repentance and faith in Jesus Christ and reducing the broad, inclusive and general precepts of the Bible to narrow and rigid moral codes.

Codes like “do not do this or do not do that” go beyond Scripture by adding to it. Those who promote secondary codes are guilty of adding rules that the Bible does not teach. It is self-righteous Pharisaicalism to pride oneself in keeping special human-made rules.

The Pharisees in the Old Testament did this by building so-called walls around God’s laws. The laws around God’s law were human-made rules and supposedly kept the Israelite farther away from actually breaking one of God’s real laws.

Defilement:

From prior experience in the abstinence community, there are usually un-biblical notions, such, as wine is a source of defilement. Can a substance such as wine defile a person?

Can wine defile a person?

“Not that which goeth into the mouth defileth a man; that which cometh out of the mouth defileth a man.” (Matthew 15:11)

It is not that which goes into a man’s mouth that defiles him, but what comes out of his mouth. If something evil is coming out of a man’s mouth, it is a spiritual heart problem. Sipping some wine does not defile a man. The argument that it does is no different than “the devil made me do it.” Giving in to the fleshly desires of the “Old Man,” or “Old Self” (Colossians 3:9-10) is where the real problem is found.

The apostle Paul adds additional information on Christ’s teaching regarding defilement:

“I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. …” “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” (Romans 14:14, 17)

“All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.” (1Corinthians 10:23)

Abuse of liberty from the Westminster Confession of Faith, Ch. 20.3:

They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life.

Communion and the use of wine from the Westminster Confession of Faith, 29.6:

“The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.” (Westminster

In Closing:

To answer the question at the beginning of this primer, no God does not forbid the use of alcohol in the Bible. Drunkenness is condemned, the use of wine is a gift from God.

G.I. Williamson summarizes the overall picture in Wine in the Bible and the Church:

“God himself provides ‘wine which makes man’s heart glad’ just as He gives ‘food which sustains man’s heart’ (Ps. 104:14.15). He promises His people that, if they will obey Him, He will bless them with an abundance of wine (Deut. 7:13, 11:14, Prov. 3:10. etc.). He threatens to withdraw this blessing from them if they disobey His law (Deut. 28:39, 51; Isa. 62:8). The Scriptures clearly teach that God permits His people to enjoy wine and strong drink as a gift from Him. ‘You may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household’ (Deut. 14:26). Under certain circumstances it is even commanded of God that wine and strong drink be given (Pr. 31:6, 7). And since wine was used in the worship of God (Ex. 29:40, Lev. 23:13; Nu. 15:5, 7, 10; 28:14), the Bible says wine is something that cheers God as well as man (Jud. 9:13).” (4)

R.C. Sproul on Wine and Communion:

“There is an ongoing controversy in that many Protestant churches don’t use wine in the celebration of the sacrament. In fact, I think the majority of churches don’t use wine; most use a form of grape juice. One of the major reasons for that is the problem of alcoholism, and church leaders want to protect their people from unnecessary temptation. In other cases, churches don’t believe Jesus used real wine.

I agree with Calvin–real wine communicates to our taste buds both elements–pain and joy, sorrow and gladness–and somehow, in my opinion, grape juice just doesn’t do it. I think we lose something there because, in the worship of Israel, God associated certain truths with certain tastes.” (5)

Quotes:

“Do not suppose that abuses are eliminated by destroying the object, which is abused. Men can go wrong with wine and women. Shall we then prohibit and abolish women? The sun, the moon, and the stars have been worshiped. Shall we then pluck them out of the sky? …see how much he [God] has been able to accomplish through me, though I did no more than pray and preach. The Word did it all. Had I wished I might have started a conflagration at Worms. But while I sat still and drank beer with Philip and Amsdorf, God dealt the papacy a mighty blow.” – Martin Luther

“Beer is made by men, wine by God.” – Martin Luther

“I neither said nor implied that it was sinful to drink wine; nay, I said that, in and by itself, this might be done without blame. But I remarked that, if I knew that another would be led to take it by my example, and this would lead them on to further drinking, and even to intoxication, then I would not touch it.” – Charles Spurgeon

Notes:

1. Jamieson, Fausset and Brown, Commentary on the Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977) p. 1029.

2. Orr, James, M.A., D.D. General Editor, “Entry for ‘WINE,’” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 3086-3087.

3. M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain, copy freely.

4. G.I. Williamson, Wine in the Bible and the Church, (Phillipsburg, New Jersey, Presbyterian and Reformed, 1976; reprinted 1980), p. 9-10.

5. R.C. Sproul, A Taste of Heaven, Worship in Light of Eternity, (Technology Park, Lake Mary, Florida, Reformation Trust, a division of Ligonier Ministries 1982), p. 170.

“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)

For More Study

G.I. Williamson, Wine in the Bible and the Church, (Phillipsburg, New Jersey, Presbyterian and Reformed, 1976; reprinted 1980

R.C. Sproul, A Taste of Heaven, Worship in Light of Eternity, (Technology Park, Lake Mary, Florida, Reformation Trust, a division of Ligonier Ministries 1982)

Jim West, Drinking with Calvin and Luther, (Lincoln, CA, Oakdown, 2003)

Andre S. Bustanoby, The Wrath of Grapes, Drinking and the Church Divided, (Grand Rapids, Michigan, Baker Book House, 1987)

Kenneth L. Gentry, Jr. God Gave Wine, What the Bible Says about Alcohol, (Lincoln, CA, Oakdown, 2001)

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February 16, 2020 · 3:17 pm

T. S. Eliot B. 1888 – D. 1965

Thomas Stearns Eliot was a poet, essayist, publisher, playwright, and literary and social critic. Born in St. Louis, Missouri, to a prominent Boston Brahmin family, he moved to England in 1914 at the age of 25 and went on to settle, work and marry there. Wikipedia

T. S. Eliot received the Nobel Prize in Literature in 1948. In addition, he received thirteen Honorary Doctorates from some of the most renowned universities in the world. For example, Oxford, Harvard and Sorbonne.

T. S. Eliot quotes

“That Liberalism may be a tendency toward something very different from itself, is a possibility in its nature. For it is something which tends to release energy rather than accumulate it, to relax, rather than to fortify. It is a movement not so much defined by its end, as by its starting point; away from, rather than towards something definite. Our point of departure is more real to us than our destination; and our destination is very likely to present a very different picture when arrived at, from the vaguer image formed in the imagination. By destroying the traditional social habits of the people, by dissolving their natural collective consciousness into individual constituents, by licensing the opinions of the most foolish, by substituting instruction for education, by encouraging cleverness rather than wisdom, the upstart rather than the qualified, by fostering a notion of getting on to which the alternative is a hopeless apathy, Liberalism can prepare the way for that which is its own negation: the artificial, mechanized or brutalized control which is a desperate remedy for its chaos.” – T. S. Eliot

“When the Christian is treated as an enemy of the State, his course is very much harder, but it is simpler. I am concerned with the dangers to the tolerated minority; and in the modern world, it may turn out that most intolerable thing for Christians is to be tolerated.” – T. S. Eliot

“If Christianity goes, the whole of our culture goes. Then you must start painfully again, and you cannot put on a new culture ready-made. You must wait for the grass to grow to feed the sheep to give the wool out of which your new coat will be made. You must pass through many centuries of barbarism. We should not live to see the new culture, nor would our great-great-great-grandchildren: and if we did, not one of us would be happy in it.” – T. S. Eliot

“So long…as we consider finance, industry, trade, agriculture merely as competing interests to be reconciled from time to time as best they may, so long as we consider “education” as a good in itself of which everyone has a right to the utmost, without any ideal of the good life for society or for the individual, we shall move from one uneasy compromise to another. To the quick and simple organization of society for ends which, being only material and worldly, must be as ephemeral as worldly success, there is only one alternative. As political philosophy derives its sanction from ethics, and ethics from the truth of religion, it is only by returning to the eternal source of truth that we can hope for any social organization, which will not, to its ultimate destruction, ignore some essential aspect of reality. The term “democracy,” as I have said again and again, does not contain enough positive content to stand alone against the forces that you dislike––it can easily be transformed by them. If you will not have God (and He is a jealous God) you should pay your respects to Hitler or Stalin.” – T. S. Eliot

“The problem of leading a Christian life in a non-Christian society is now very present to us, and it is a very different problem from that of the accommodation between an Established Church and dissenters. It is not merely the problem of a minority in a society of individuals holding an alien belief. It is the problem constituted by our implication in a network of institutions from which we cannot disassociate ourselves: institutions the operation of which appears no longer neutral, but non-Christian. And as for the Christian who is not conscious of his dilemma — and he is in the majority — he is becoming more and more de-Christianized by all sorts of unconscious pressure: paganism holds all the most valuable advertising space.” – T. S. Eliot

“The Idea of a Christian Society is one which we can accept or reject; but if we are to accept it, we must treat Christianity with a great deal more intellectual respect than is our wont; we must treat it as being for the individual a matter primarily of thought and not of feeling. The consequences of such an attitude are too serious to be acceptable to everybody: for when the Christian faith is not only felt, but thought, it has practical results which may be inconvenient.” – T. S. Eliot

“An election is coming. Universal peace is declared and the foxes have a sincere interest in prolonging the lives of the poultry.” – T. S. Eliot

“The tendency of liberals is to create bodies of men and women-of all classes-detached from tradition, alienated from religion, and susceptible to mass suggestion-mob rule. And a mob will be no less a mob if it is well fed, well clothed, well housed, and well disciplined.” – T. S. Eliot

“Humility is the most difficult of all virtues to achieve; nothing dies harder than the desire to think well of self.” – T. S. Eliot

“The greatest proof of Christianity for others is not how far a man can logically analyze his reasons for believing, but how far in practice he will stake his life on his belief.” – T. S. Eliot

“If we really want to pray we must first learn to listen, for in the silence of the heart God speaks.” – T. S. Eliot

Noteworthy works of T. S. Eliot:

“The Waste Land”

“Murder in the Cathedral”

“The Dry Salvages”

“Burnt Norton”

“East Coker”

“Four Quartets”

“Little Gidding”

“The Sacred Wood”

“The Love Song of J. Alfred Prufrock”

“Journey of the Magi”

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