Book of Common Prayer

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may pe

I’ve been using the BCP for devotions off and on for a few years now. At one time I believe it was nothing more than popish doctrine made more palatable to Protestants (see Gill here and here) but I have since changed my mind and recommend it as a source guide for devotion and prayer. I’ll include some information for your perusal:

How to use the Book of Common Prayer

About the Canadian Prayer Book

App – I found mine using Play Store

daily prayer app

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a system of apostasy

Henry Grattan GuinnessPosted 2013 “… this apostasy was to have a head, and the coming and character of that head are the great subject of Paul’s Thessalonian prophecy. A mistaken apprehension of his first letter to them had led the Thessalonians to expect an immediate advent of Christ, and in his second epistle Paul sets himself to correct this error by further instruction as to the future. He tells them of something that was destined to precede the return of Christ, a great apostasy, which would reach its climax in the manifestation of a certain mighty power of evil; to which he attaches three names, and of which he gives many particulars similar to those which Daniel gave of his “little horn,” such as the place and time of its origin, its nature, sphere, character, conduct, and doom.

The names which the apostle gives to this head of the apostasy in this prophecy are “that man of sin, . . . the son of perdition,” and “that wicked” or “lawless” one. These expressions might convey to the mind of superficial readers the idea that the predicted head of the apostasy would be an individual. Careful study however shows this to be a false impression—an impression for which there is no solid foundation in the passage. The expressions themselves, when analysed grammatically, are seen to bear another signification quite as well, if not better, and the context demands that they be understood in a dynastic sense. “The man of sin,” like “the man of God,” has a broad, extended meaning. When we read “that the man of God may be perfect, throughly furnished unto all good works,” we do not suppose it means any one individual man, although it has the definite article. It indicates a whole class of men of a certain character, succession of similar individuals. The use of the definite article (analogous to the omission of the article in Greek) does indeed limit an expression of the kind. A man of sin could be only one, just as a king of England could mean only an individual. The king, on the other hand, may include a whole dynasty. A king has but the life of an individual, the king never dies. When, in speaking of the Jewish tabernacle in Hebrews, Paul says that into the holiest of all “went the high priest alone once every year,” he includes the entire succession of the high priests of Israel. That a singular expression in a prophecy may find its fulfilment in a plurality of individuals is perfectly clear from John’s words, “As ye have heard that antichrist shall come, even so now are there many antichrists”

Any doubt or ambiguity as to the true force of the expression “the man of sin” is however removed by a consideration of the context of this passage. popeGrammatically it may mean either an individual or a succession of similar individuals. The context determines that it actually does mean the latter. “The mystery of iniquity,” in which this man of sin was latent, was already working in Paul’s day. The apostasy out of which he was to grow was already in existence. “The mystery of iniquity doth already work.” The man of sin, on the other hand, was to continue till the second advent of Christ, which is still future; for he is destroyed, as it is distinctly stated, only by the brightness of the epiphany. The interval between Paul’s days and those of the still future advent was then to be filled by the great apostasy in either its incipient working as a mystery of iniquity or its open manifestation and great embodiment in the career of ” the man of sin and son of perdition.” That career must consequently extend over more than a thousand years, for the process of gestation is certainly briefer than the duration of life. In this case of the man of sin the two together occupy at least eighteen centuries. What proportion of the period can we assign to the hidden, mysterious growth of this power, and what to its wonderfully active and influential life? The life must of course occupy the larger half, to say the least of it, and therefore, as no individual lives on through ages, we may be sure that it is a succession of men, a dynasty of rulers, that is intended by the ambiguous expression. We, students of the nineteenth century, may be sure of this, though the students of early centuries could not.” Romanism and the Reformation: From the Standpoint of Prophecy by Henry Grattan Guinness

Dispensational Sleight of Hand

Dispensational

Dispensationalists claim to view scripture literally. This is often contrary to the manner in which the Apostles viewed the Old Testament. I’m not suggesting we have the authority of the Apostles to take scripture and spiritualize it as they often did, rather, I hope to view scripture in the way it was intended to be understood. Dispensationalists and Amillennialist both agree on the historical-grammatical method of understanding scripture but we differ on how to gleam the “literal meaning” of scripture. A good example of a forced and therefore false literalism can be found in the differing interpretations of the eschatological Temple mentioned in Ezekiel and Revelation. To gain some idea of how the Dispensationalist forces a meaning on scripture considering Amos 9 and Acts 15.

We read, “For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:” (Amos 9.9-11)

At first glance it might might conclude with the Dispensationalist that a some point in the future a Temple will be rebuilt. If we use a historical-grammatical method of interpretation, without considering the New Testament, we miss the meaning of these verses. Most eschatological positions do not force the interpretation of this passage, pick up commentaries by 17th century Premillennialists or Postmillennialists and you’ll see they look to the New Testament as the final interpreter of the Old. For a New Testament understanding we read the words of Peter who reinterprets the verse in light of the work of Christ on the cross.

“And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:” (Acts 15.16)

In this passage we see Peter applying the Old Testament prophecy of a future Temple to the Church. The Tabernacle of David is the church according to the Apostle Peter which is contrary to the Dispensationalist position. If we use a historical-grammatical method we must conclude that Peter meant what was recorded in scripture. Peter spiritualized the old prophecy and applied it to the church. We find Peter, literally calling the church “the tabernacle of David!” Peter does this under the inspiration of the Holy Spirit and we must accept Peter’s reinterpretation of the prophecy. We find this spiritualizing tendency in the epistles as well.

“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.” (Eph. 2.20-22)

The Church is called the “holy temple of the Lord.”

Peter states again, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Pet. 2.5)

To look for the physical shadow or type when it has been fulfilled denies the centrality of Christ and is called in the New Testament “carnal.” Paul weights in.

“While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” (2 Cor. 4 & 5)

Under the old Mosaic Covenant of Works the tabernacle or Temple was the dwelling place of God. Israel had to attend to the lawful worship of God at the Temple. Believers in the New Covenant of Grace have the indwelling of the Spirit, and a new heart, which is why Peter refers to the body as the tabernacle.

“Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.”

Ezekiel has a few BIG passages used by Dispensationalists to force the old covenant type or shadow upon the New Covenant meaning given by Spirit to the Apostles. Let me point out how quickly the Dispensationalist abandons the so-called “literal” meaning when it comes to Eze. 43.19.

We read, “And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord God, a young bullock for a sin offering.”

This verse is found in the often cited portion of Ezekiel that Dispensationalists believe foretells a future rebuilt Temple but this future Temple will return to offering sacrifices for sin. To the credit of most Dispensationalists they abandoned their pretension to “literalism” and claim the sin offer is not really a sin offering but rather a memorial or commemoration of the sacrifice of Christ. This is a “shoe horn method” of reading scripture where we find nothing in the passage that would indicate the need to insert ideas of memorials or commemoration but yet the Dispensationalist applies a “shoe horn” to slip in ideas, verses or meanings not found in the text. And they do so to avoid adding to the finished work of Christ. Amen. Is it a tenable position? Or course not. The sacrificial system was said to “decayeth and waxeth old is ready to vanish away” (Heb. 8.13) and it did with the destruction of the Temple in ad 70. The Dispensationalist would have Israel, at some future date, return to this Old Covenant ignoring what the Apostles had to say on the matter.

Christ’s death put away any need for Old Covenant types and shadows. (see Hebrews 9 & 10) Paul goes further to state that the old system was “a shadow of things to come” (Col. 2.17) and old system was a “shadow of heavenly things…” (Heb. 8.5) If we read these cited passages using a historical-grammitical method, trying to gain a literal meaning from the authors, we find the Dispensationalist is engaging in a sleight of hand.

Read the passages for yourself.

Yours in the Lord,

jm

Reformed Historicism

faJust a heads up – you can join a Reformed Historicist study group on Facebook if you’re interested in Protestant eschatology.

“This is a group for sharing resources and discussing the Historicist interpretation of the book of Revelation. This group is not for those who adhere to premillennialism or are outside of confessional Reformed Protestantism.”

Gill on Revelation 9

First published in 2009:

Dr. Gill on Revelation 9:11 :

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Rev 9:11 – And they had a king over them,….

Which natural locusts have not, Pro_30:27; by whom is meant the false prophet Mahomet, who was at the head of the Saracens, and led them on to commit the outrages they did; and is believed in by the Turks to this day, as the great prophet of God, and by them preferred to all prophets, not only to Moses, but to Jesus Christ; he is the king of the eastern locusts, as the pope of Rome is the king of the western ones; for the Romish antichrist reigns, or at least has reigned, over the kings of the earth, Rev_17:17

which is the angel of the bottomless pit; to whom the key of it was given, Rev_9:1

whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon; both which signify a “destroyer”; and are very applicable both to Mahomet, who by his imposture has been the cause of the destruction of multitudes of souls, as well as by his wars, and those of the Saracens and Turks, of the lives of millions, and of the ruin of many kingdoms, countries, cities, and towns. Abulpharagius (w), an Arabic writer, relates, that in the times of the Chalif Al-walid, there was one Hejajus, who had caused to be slain, of the chief and illustrious men, an hundred and twenty thousand, besides others of the common people, and that fell in war; moreover, that there died in his prison fifty thousand men, and thirty thousand women: and the same writer reports (x), that the famous Abu Moslem put to death six hundred thousand men, who were known, besides those that were unknown, and whom he slew in wars and battles: both these instances are taken notice of by Mr. Daubuz, who justly observes, that surely nothing can come near this “Abaddon”, but the beast, the son of perdition, 2Th_2:3. And to him, the pope of Rome, may the name be truly applied, who has led thousands into perdition, and will go into it himself; and both he, and the false prophet, with the devil, will be east into the lake, which burns with fire and brimstone, and will be tormented for ever and ever, 2Th_2:4. “Abaddon”, with the Jews, is one of the habitations or apartments of hell (y), because it destroys all; “Apollyon” is the same with “Apollo”, the god of the Heathens, who has his name from destroying (z).

(w) Hist. Dynast. p. 129. Dya. 9. (x) lb. p. 140. (y) T. Bab. Erubin, fol. 19. 1. Zohar in Gen. fol. 47. 2. & in Numb. fol. 74. 2. Yalkut Simeoni, par. 2. fol. 47. 3. & 93. 4. Raziel, fol. 14. 2. & 35. 2. (z) Phurnutus de Natura Deorum, p. 92. Macrob. Saturnal. l. 1. c. 17.

You mean Jesuit?

JESUIT

WIKI:

There has historically been general agreement with non-preterists that the first systematic preterist exposition of prophecy was written by the Jesuit Luis de Alcasar during the Counter Reformation. Moses Stuart noted that Alcasar’s preterist interpretation was of considerable benefit to the Roman Catholic Church during its arguments with Protestants, and preterism has been described in modern eschatological commentary as a Catholic defense against the Protestant Historicist view which identified the Roman Catholic Church as a persecuting apostasy.

Due to resistance by Protestant Historicists, the preterist view was slow to gain acceptance outside the Roman Catholic Church.

A Brief Outline: Postmil

postmilFrancis Nigel Lee writes:

The order of these prophesied events, is clear. That, in turn, helps us better to understand their character. After first understanding when, we can better understand what.

First, Jerusalem would fall to the (Roman) Gentiles in 70 A.D. At that time, the Judaists would largely be annihilated.

Second, that would be followed by the “time of the Gentiles.” During this time — as we are informed elsewhere in Scripture (Rom 11:25) — the “fullness of the Gentiles” comes into Membership of the Christian Church, while part of the Judaists alias ethnic Israel remains spiritually blinded.

Third, this treading down of Jerusalem by Gentiles would terminate when “the times of the Gentiles” would be fulfilled. This fulfilment will take place, when the Deliverer Jesus Christ will be preached with great success by the largely-Gentile Christians alias the true Zion. Thus the Church preaches Christ also to ethnic Israel alias the unconverted Jews — and increasingly so. In this way, Christ “shall turn away ungodliness from Jacob” alias ethnic Israel (Rom 11:25f) — and christianize also the Jewish Nation.

Fourth, this conversion of the Jews as a People will then be followed by a time of universal blessing – in Christ for both Gentiles and Jews. During that time, “all Israel shall be saved” — that is, both Jews and Gentiles. “For God has concluded them all in unbelief, so that He might [in the future] have mercy upon all [Jews and Gentiles].” (Rom 11:30-32)

Fifth, this will then ultimately be followed by the end of World History. For “then shall they see the Son of man coming on a cloud — with power and great glory.” (Luke 21:27) O Christian, the Kingdom of God shall yet be extended to both Gentiles and Jews! Even hardened ethnic Israel shall yet be saved! For God shall “have mercy upon all!” Luke 21:24f cf. Romans 11:23-32.

After 70 A.D., the Gospel would unfold ever more widely and powerfully — and ultimately be promulgated to all the Nations in the World. Also before but especially after the destruction of the wicked Jerusalem in 70 A.D., the Son of man sends forth His Angel-Messengers like the sound of a great trumpet to gather His elect from the four corners of the Earth. Matthew 24:30-35 & 26:64 cf. Psalm 22:27 & Isaiah 45:22f & Revelation 14:6f.

For the Gospel gradually subdues the raging seas of the Heathen Nations, and will finally cause their Leaders to fall down from their pagan heights before Jesus — like shooting stars. Gradually, the Gospel thus makes wars to cease, and international peace to increase. (Mark 13:24f, per contra 14:4-14)