The Binding of Satan

Islamic System

You feel bad because you are bad!

CONTRASTS BETWEEN BIBLICAL AND SYSTEMATIC THEOLOGIES

From the Moody Handbook of Theology by Paul Enns:

SYSTEMATIC THEOLOGY STUDIES

There are both similarities and differences between biblical and systematic theology. Both are rooted in the analysis of Scripture, although systematic theology also seeks truth from sources outside the Bible. In noting the relationship of these two theologies, numerous distinctions can be observed.

(1) Biblical theology is preliminary to systematic theology; exegesis leads to biblical theology which in turn leads to systematic theology.

(2) Biblical theology seeks to determine what the biblical writers said concerning a theological issue, whereas systematic theology also explains why something is true, adding a philosophical viewpoint.

(3) While biblical theology provides the viewpoint of the biblical writer, systematic theology gives a doctrinal discussion from a contemporary viewpoint.

(4) Biblical theology analyzes the material of a particular writer or period of history, whereas systematic theology investigates all materials both biblical and extra-biblical that relate to a particular doctrinal matter.

CONTRASTS BETWEEN

BIBLICAL AND SYSTEMATIC THEOLOGIES

BIBLICAL THEOLOGY	SYSTEMATIC THEOLOGY
Restricts its study to the Scriptures.	Seeks truth from Scripture and from any source outside the Bible.
Examines the parts of Scripture.	Examines the whole of Scripture.
Compiles information on a doctrine from a specific writer (e.g., John or Paul) or a particular era (e.g., Abrahamic, Mosaic, prophetic).	Compiles information on a doctrine by correlating all the Scriptures.
Seeks to understand why or how a doctrine developed.	Seeks to understand what was ultimately written.
Seeks to understand the process as well as the result – the product.	Seeks to understand the result – the product.
Views the progress of revelation in different eras (as in Edenic, Noahic).	Views the culmination of God’s revelation.

Vos and Owen: The Family Tree of Reformed Biblical Theology

Back in June Covenant Radio did two programs on the biblical theology (#’s 118 & 119) of Geerhardus Vos and John Owen.  I hope you find them helpful.

Humanistic Pep Talk

Just now I listened to another humanistic pep talk styled sermon.

Lord have mercy!

Please stop with the 3 point sermons.  Enough of the the human schemes to manipulate God.  Just read the word and offer an exgesis of it, don’t exegete your family, or tell a cute story…tell us about the text!

Sarcasm

… the last refuge of modest and chaste-souled people when the privacy of their soul is coarsely and intrusively invaded. – Fyodor Dostoevsky

Christian Traditions Selector

(100%) 1: Baptist (Reformed/Particular/Calvinistic)
(98%) 2: Congregational/United Church of Christ
(87%) 3: Presbyterian/Reformed
(60%) 4: Baptist (non-Calvinistic)/Plymouth Brethren/Fundamentalist
(58%) 5: Lutheran
(57%) 6: Church of Christ/Campbellite
(53%) 7: Anglican/Episcopal/Church of England
(50%) 8: Seventh-Day Adventist
(47%) 9: Eastern Orthodox
(41%) 10: Methodist/Wesleyan/Nazarene
(39%) 11: Roman Catholic
(37%) 12: Anabaptist (Mennonite/Quaker etc.)
(32%) 13: Pentecostal/Charismatic/Assemblies of God

Take the quiz here.

BOOKS, BOOKS AND MORE BOOKS!

I was happy to see Hendrickson was going to publish a single volume edition of “The Christian in Complete Armour” for a good price.  I was going to pre-order then forgot about it so I place the order last night along with “Redemptive History and Biblical Interpretation” by Vos.

A Lord’s Day Meditation

Stephen Charnock, the 17th century Puritan author, has given the church a wonderful book of mediations on the existence and attributes of God. While reading through his work a few moments ago I found a very experiential section that I’ll post below; may it assist your Lord’s Day meditations.

Not a man but shall one day be sensible, when the eternal God shall call him out to examination, and charge his conscience to discover every crime, which will then own the authority whereby it acted ; when the heart shall be torn open, and the secrets of it brought to public view; and the world and man himself shall see what a viperous brood of corrupt principles and ends nested in his heart. Let us, therefore, be truly sensible of it, till the consideration draw tears from our eyes and sorrow from our souls ; let us urge the thoughts of it upon our hearts till the core of that pride be eaten out, and our stubbornness changed into humility ; till our heads become waters, and our eyes fountains of tears, and be a spring of prayer to God to change the heart, and mortify the atheism in it ; and consider: what a sad thing it is to be a practical atheist : and who is not so by nature?

Some following questions:

Let us be sensible of it in ourselves.

Have any of our hearts been a soil wherein the fear and reverence of God hath naturally grown?

Have we a desire to know him, or a will to embrace him?

Do we delight in his will, and love the remembrance of his name?

Are our respects to him, as God, equal to the speculative knowledge we have of his nature?

Is the heart, wherein he hath stamped his image, reserved for his residence?

Is not the world more affected than the Creator of the world; as though that could contribute to us a greater happiness than the Author of it?

Have not creatures as much of our love, fear, trust, nay, more, than God that framed both them and us?

Have we not too often relied upon our own strength, and made a calf of our own wisdom, and said of God, as the Israelites of Moses, “As for this Moses we wot not what is become of him?” (Exod. xxxii. 1) and given oftener the glory of our good success to our drag and our net, to our craft and our industry, than to the wisdom and blessing of God?

Are we, then, free from this sort of atheism?

It is as impossible to have two Gods at one time in one heart, as to have two kings at one time in full power in one kingdom.

Have there not been frequent neglects of God?

Have we not been deaf whilst he hath knocked at our doors slept when he hath sounded in our ears, as if there had been no such being as a God in the world?

How many strugglings have been against our approaches to him! Hath not folly often been committed, with vain imaginations starting up in the time of religious service, which we would scarce vouchsafe a look to at another time, and in another business, but would have thrust them away with indignation?

Had they stept in to interrupt our worldly affairs, they would have been troublesome intruders; but while we are with God they are acceptable guests.

How unwilling have our hearts been to fortify themselves with strong and influencing considerations of God, before we addressed to him!

Is it not too often that our lifelessness in prayer proceeds from this atheism ; a neglect of seeing what arguments and pleas may be drawn from the divine perfections, to second our suit in hand, and quicken our hearts in the service?

Whence are those indispositions to any spiritual duty, but because we have not due thoughts of the majesty, holiness, goodness, and excellency of God?

Is there any duty which leads to a more particular inquiry after him, or a more clear vision of him, but our hearts have been ready to rise up and call it cursed rather than blessed?

Are not our minds bemisted with an ignorance of him, our wills drawn by aversion from him, our affections rising in distaste of him? more willing to know anything than his nature, and more industrious to do anything than his will?

Do we not all fall under some one or other of these considerations?

Is it not fit, then, that we should have a sense of them?

A sobering conclusion:

It is to be bewailed by us, that so little of God is in our hearts, when so many evidences of the love of God are in the creatures; that God should be so little our end, who hath been so much our benefactor; that he should be so little in our thoughts, who sparkles in everything which presents itself to our eyes.