On Sunday, January 24th, 2016, I began a Core Seminar on Redemptive History & Biblical Theology at my church, Lake Drive Baptist Church. During the course of this series I’ll be sending out emails recapping lessons and directing recipients to resources for further study.
Rather than just share these recaps with my church family, I’ve decided to share them here on the blog for anyone else who might be interested. I will be posting them occasionally over the next couple of months on a weekly basis or so.
See previous posts:
This week we covered the role that the fall plays in the all-encompassing storyline of scripture that is redemptive history. Now, by “the fall,” we mean, of course, humanity (and, by extension, creation’s) “fall” into sin and corruption.
Overview of Biblical material
We began with an overview of the Biblical material that covers this fall.
The following comes from a paper presented for Dr. Scott Manetsch at Trinity Evangelical Divinity School for the course Classic Texts in the History of Christianity CH 8100.
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In The Bondage of the Will Martin Luther sets out to investigate what ability human freedom possesses and how it relates to God’s grace (II.iii.). For Luther, this theological dispute over human freedom is of utmost importance. He claims it is the fundamental disagreement between himself and the Catholic tradition (II.iii.; VIII.). Because this topic strikes at the heart of soteriology, truths of “eternal consequence” are at stake (II.vi.). To know nothing of these matters is to know nothing of Christianity (II.iii.); the entirety of the Christian faith and the gospel would be ruined by such ignorance (II.v.).
Responding to Desiderius Erasmus’ Discourse on Free Will, Luther asserts that man has no “free-will.” Contrary to Erasmus (IV.i.), men are not autonomous in regards to meriting or even willing salvation (II.x.), but are enslaved, “ever turned in the direction of their own desires, so that they cannot but seek their own” (V.iv.). God’s will is carried out necessarily; no room is left for man’s so called “free-will” (V.vii.).
The following is an exegetical paper on Colossians 3:1-11 entitled “Having Taken Off the Old Man and Put on the New: An Exegetical Analysis of Colossians 3:1-11.” I wrote this paper in partial fulfillment for a Greek Exegesis course at Trinity Evangelical Divinity School. Fair warning–This paper is a bit more technical than our typical blog posts. If you are not acquainted with New Testament Greek you may find some parts unintelligible although the occasional summary statements should clarify things. But either way, whether you are a Greek scholar or not, I trust the theological discussions in this paper will prove to be beneficial for you.
On Sunday, August 26th, my pastor preached an excellent sermon from Matthew 15:1-9 at Lake Drive. The question he posed was, “What hold’s authority for the Christian?” The topic of the sermon was God’s word and man’s word—that is, God’s truth, His teaching, His commandments versus man’s teaching, man’s instruction, or man’s tradition. Allow me to share with you some thoughts I had or that pastor Curt Leonard brought out in his message.
God’s word is authoritative. It is perfect, it is true, and it is binding. As such it is the believer’s ultimate authority of faith (what to believe) and practice (what to do; how to live). A parallel truth to this fact is that God’s word is sufficient to instruct us on how to live godly lives in our present age or generation, which implies the concept of making direct applications of its truth to our contemporary setting.
I ran across this hymn a few weeks ago, although I have been acquainted with it before. I decided it was definitely worth sharing. This hymn is certainly not as popular as John Newton’s famous hymn, “Amazing Grace,” but I certainly recommend reading through the words and meditating on their truth. From a man who understood grace extremely well in light of who he was as a depraved, wicked, detestable man in need of saving, “In Evil Long I Took Delight”:
In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopp’d my wild career: