Monday, February 28, 2011

Carey’s Calvinism

Pioneer Baptist missionary, William Carey (17 August 1761 – 9 June 1834) is well known as the father of modern missions.[1]  As a missionary in the Danish colony, Serampore, India, he translated the Bible into Bengali, Sanskrit, and numerous other languages and dialects.

Though almost all churches in India and abroad, make appeals to follow Carey’s example in missionary labor, very few are interested in knowing the theological convictions of Carey behind his missionary zeal.  Charles Spurgeon, preaching on August 19 1861 said, Carey was the living model of Edwards’ theology, or rather of pure Christianity. His was not a theology which left out the backbone and strength of religion—not a theology, on the other hand, all bones and skeleton, a lifeless thing without a soul: his theology was full-orbed-Calvinism, high as you please, but practical godliness so low that many called it legal.[2]

Here is an excerpt from an article by Dr. Thomas Schirrmacher which investigates the reformed convictions of William Carey.  Dr. Schirrmacher laments over the fact that though much has been written about Carey and his colleagues, their mission field in Serampore, and their achievements in printing, in Bible translation, in teaching and in many other areas, little attention has been paid in his numerous biographies to his theology. [3]  He reasons, This failure is probably due to the fact that Carey's theology differs from that of the presently predominant, Post-Classical mission societies, which happily claim him as their father.[4]

Schirrmacher writes,

Carey's Calvinism
Carey was a Protestant by conviction, as the anti-Catholic and anti-Papist tenor of his history of the church clearly demonstrates. The turning point, he believed, was reached by the Reformers. He names especially Luther, Calvin, Melanchton, Bucer and Peter Martyr. He held the true Protestant dogma for essential to missions and to the missionary, for missionaries must, among other things, be "of undoubted orthodoxy in their sentiments."

Carey's theology is not only unusual for modern tastes in its Postmillennialism, but also in its Calvinist soteriology, for many now believe that the doctrine of presdestination extinguishes missionary effort rather than intensifying it. Carey, like most other Protestant missionaries and missionary leaders of his day, agreed with the Calvinist view.

Up into our century, the English Baptists were divided into two groups, the Arminian 'General Baptists' and the Calvinist 'Particular Baptists', to which John Bunyan and C. H. Spurgeon belonged. The designations indicate the extent of Jesus' atoning death: 'General Baptists' believe that Jesus died for all, 'Particular Baptists' believe that He died only for the Elect. Carey's Calvinist viewpoint is clearly demonstrated in various parts of his book.

Carey was not influenced by the Methodism of his day, as one might expect, but as a Calvinist, his significance lies in his reconciliation between the theology of the Reformation, particularly Reformed theology, and the Church's responsibility for missions. Frank Deauville Walker writes,

"He could not harmonize the views of the hyper-Calvinists with the duty of calling men to Christ. On the other hand, the opposite doctrine of Arminianism held by the Methodists seemed to him to strike at the roots of belief in the grace of God."

Hyper-Calvinism is the opinion that the Calvinist doctrine of Predestination refutes missions, because God would save those He wished without human aid, so that the Great Commission is already fulfilled. Although not typical of Calvinism, this viewpoint was popular, particularly among the Particular Baptists Carey knew.

Carey's significance lies therefore in his harmonization of the Calvinist doctrine of soteriology with Calvin and with the Reformed Protestants of the first and second generation. His precursor, according to Walker, was his friend, Andrew Fuller, who had been a Hyper-Calvinist, but had reconsidered his position and, in his printed sermon, "The Nature of Importance of Walking by Faith" of 1784 and in his book, The Gospel Worthy of All Acception, derived the responsibility for missions from the doctrine of predestination itself. Robert Hall's pamphlet, "Help to Zion's Travellers" of 1781, which deeply influenced Carey, also marks the transition from Hyper-Calvinism to missionary Calvinism. In short, "Anglican and Baptist pastors such as Thomas Scott, Andrew Fuller, Robert Hall,Sr. and John Sutcliffe ... " aided Carey in overcoming Hyper-Calvinism without surrendering the Calvinist view of salvation. A . Christopher Smith adds, "A neo-Puritan theology much indebted to Jonathan Edwards thus was mediated to Carey without his having to pore over theological tomes."

This demonstrates that not only Carey advocated Calvinist soteriology (and Reformed Postmillennialism), but that the leaders of his British mission society, Andrew Fuller, John Ryland and Thomas Scott, did as well. Scott wrote "The History of the Synode of Dort" and a history of the origin of the five points of Calvinism. Carey used these works in India and thanks Scott for them expressly.

The same is true of Carey's colleagues in India, according to their 'Form of Agreement' of 1805, which gave them a common basis: "we are sure that only those who are ordained to eternal life will believe, and that God alone can add to the church such as shall be saved."
Calvinism in Carey’s "An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens "

Carey derives the very possibility and the responsibility for missions from the doctrine of providence itself, while Hypercalvinism derived from the doctrine of predestination its belief that the heathen were lost unless God brought them the Gospel without human assistance. 'Providence' in Calvinist theology describes God's sovereignty. Carey uses this term six times in the "Enquiry" and often in other writings as well. As a Calvinist Baptist, he believed in Providence unreservedly and continually based his belief in the necessity of missions on this idea.

"It has been said that we ought not to force our way, but to wait for the openings, and leadings of Providence; but it might with equal propriety be answered in this case, neither ought we to neglect embracing those openings in providence which daily present themselves to us. What openings of providence do we wait for? ... Where a command exists nothing can be necessary to render it binding but a removal of those obstacles which render obedience impossible, and these are removed already. Natural impossibility can never be pleaded so long as facts exist to prove the contrary."

Even later, Carey never changed his view. James Beck adds,

"Carey never strayed far from his Calvinistic roots when reflecting on his God of providence. God was a God of order and control."

As we have already seen, Carey distinguishes in the "Enquiry" between God's sovereign will, Providence, and his moral will, duty. Not only here does he prove himself to be a pupil of Calvinist ethics. His arguments distinguish, for example between the moral and the ceremonial Law, and discusses the question, what factors revoke a Biblical commandment, with reasoning typical of Reformed ethics. In the churches he served prior to his departure for India, he exercised a strict church discipline typical of Calvinism, and followed Puritan ethics in many minor decisions, such as journeys on Sundays. [5]

[1] Gonzalez, Justo L. The Story of Christianity Vol. 2, pg. 306
[2] “C.H. Spurgeon’s tribute to William Carey”, Supplement to the Baptist Times, (16 April, 1992), pg.1
[3] Dr. Thomas Schirrmacher , William Carey, Postmillennialism and the Theology of World Missions
[4] Ibid
[5] Ibid

Friday, February 18, 2011

What Is The Bible All About?

It is of little wonder that most pulpits today lack preaching flavored with the aroma of the gospel, when pastors to a great degree do not have any clue on how to put their Bible together. This is the reason why, at least in some circles of Christendom, preaching is merely an articulation of ethical and moral imperatives and has nothing to do with gospel indicatives. There is no exegetical faithfulness in making distinctions between descriptive and prescriptive passages.  Little or no thought is given to what unifies the whole Bible. Some even question whether there is any such unity, even venturing to speak against the Old Testament.

 We need to rediscover and appreciate with deeper levels of insight the bond between God’s partial and preparatory words of promise spoken through Israel’s prophets and his final word spoken in Jesus, the Son who is the Word (Heb. 1:1–2; John 1:1, 14). The contemporary sense of estrangement of the Old Testament from the New Testament is an anomaly in the history of the church. From the apostolic period through the Church Fathers, the Middle Ages, the Renaissance, and the Reformation, the church maintained a hearty confidence that God’s role as the primary author of Scripture, speaking his message infallibly through distinctive human voices, secures the harmony and unity of the Bible’s message from Genesis to Revelation. Admittedly, some like Marcion denied that the Lord who addressed Moses on Sinai is the Father of our Lord Jesus. The church, however, condemned such aberrant repudiation of the Old Testament as contradictory to the teaching of Jesus himself. Others failed to recognize the diversity within the Bible’s unity, especially the fact that the Messiah, in bringing Old Testament promises and institutions to fulfillment, also has transformed God’s covenantal modes of relating to his people. Nevertheless, despite such anomalies in relating the Old Testament to the New Testament, the heartbeat of the church as a whole has coincided with Augustine’s pithy maxim: “The old is in the new revealed, the new is in the old concealed.” [1]

The answer to all of these is given by our Lord Jesus Christ Himself in Luke 24, when He expounded the Scriptures to the disciples on the road to Emmaus and showed how the Law, the Prophets and the Psalms were all about Himself. Pastors would do well if they realize how the whole Bible is all about Jesus Christ. We need preachers who are committed to a redemptive-historical reading of the Bible and expounds its central theme – the person and work of Lord Jesus Christ, the full and final revelation of God.

How would a Christocentric reading of Scriptures look like? How would preaching Christ from all of Scriptures look like?

Here is an interesting short clip of Tim Keller giving us a feel of how Christ is all though out the Old Testament. He thus shows how the Bible is basically not about us, but primarily about Jesus Christ. The video ends with an implication for preachers. May those of us who are called to preach Christ take heed.

[1] Dennis. E. Johnson, Him We Proclaim: Preaching Christ From All The Scriptures, Pg 4

Thursday, February 17, 2011

Introduction To Biblical Theology

Biblical Theology occupies a position between exegesis and systematic theology in the encyclopedia of theological disciplines.  It differs from systematic theology not in being more biblical, or adhering more closely to the truths of the Scriptures, but in that its principle of organizing the biblical material is historical rather than logical.  Whereas systematic theology takes the Bible as a completed whole and endeavors to exhibit its total teaching in an orderly, systematic form, biblical theology deals with the material from the historical standpoint, seeking to exhibit the organic growth or development of the truths of special revelation from the primitive preredemptive special revelation given in Eden to the close of the New Testament canon. [1]

In other words, biblical theology seeks to uncover the theology contained in the Bible itself, tracing the development of the Bible’s themes through redemptive history in its canonical shape.[2] It thus tracks the development of Bible’s doctrine along the redemptive historical storyline as it unfolds from the Law, Prophets, and Writings of the Old Testament into the Gospels and Acts, the Letters, and the Apocalypse in the New.

David Peterson, former Principal of Oak Hill Theological College, London, in his 2006 evening course on biblical theology covered the whole storyline of the Bible in 16 lectures. Peterson goes from creation to new creation tracking the major themes of the biblical metanarrative and brings forth with much clarity, the unity of the canon. The 16 lectures and the handouts are free for download. 

This series is definitely a good primer on biblical theology and is recommended for all thoughtful Christians.

Creation To New Creation : An Introduction To Biblical Theology

What is biblical theology? (1): Listen| Handout
What is biblical theology? (2): Listen
Creation and fall: Listen | Handout
The election and call of Israel: Listen| Handout
Israel under God's rule: Listen | Handout
David's kingdom and God's kingdom: Listen | Handout
Solomon and Israel's failure: Listen | Handout
The prophetic response: Listen | Handout
The promise of a new covenant: Listen | Handout 
The promise of a new temple: Listen | Handout
The blessing of the nations: Listen | Handout
The ministry of Jesus: Listen | Handout
Jesus' death and resurrection: Listen | Handout
The restoration of Israel: Listen | Handout
The ultimate fulfillment of God's plan (1): Listen | Handout
The ultimate fulfillment of God's plan (2): Listen

[1] G. Vos, Biblical Theology. Old and New Testaments (Eerdmans: Grand Rapids, 1948), Preface.
[2] James M. Hamilton Jr. and Jonathan Leeman, A Biblical Theology of Corporate Prayer

Wednesday, February 16, 2011

The Testimony of Apostle Paul

Jonathan Christman of Heritage Baptist church expounds the testimony of Apostle Paul in Galatians 1:13-17, to show how the gospel is exclusively dependent on Jesus alone. He notes how the gospel is against the religion of “I” and how salvation is entirely a sheer gift of grace. Christman asserts how the gospel is not religion, by showing how Paul was very moralistic prior to his conversion, yet not pleasing to God and was very zealous in his traditions even persecuting the church, yet was not outside the reach of God’s grace. Paul’s conversion thus teaches us that the gospel not only saves people from irreligion but also from religion.  Christman thus exalts the power of God’s grace in the gospel that overcomes the evil unbelieving hearts of sinners.

Christman makes some very valuable observations, sheds light on important insights and makes key applications to us, all pointing to the amazing, gracious, Christ-centered, eternal love of God revealed in the gospel.

But When God..  Listen | Download

Tuesday, February 15, 2011

Understanding Hebrews 6:4-6 and other Warning Passages of Hebrews

One of the most hotly debated topic among Christians is in regard to the doctrine of perseverance. This doctrine pertains to the understanding of the nature of salvation that Christians have in the gospel of our Lord Jesus Christ. Reformed Christians have always believed in the preservation and perseverance of the saints. In other words, we believe a Christian would be kept by God from falling away and would thus persevere till the end. Thus all true Christians shall persevere till the end and only those who persevere till the end are true Christians. 

The warning passages in the book of Hebrews have always been considered as a clear biblical objection against such an understanding of the nature of salvation. The debate is whether the book of Hebrews teaches the final perseverance of the saints or does it teach some genuine Christians will fall away.  This question is essentially an exegetical one and thus needs to be answered by an exegete who carefully examines and exegetes the text to understand the teaching of the book.

Dr. Wayne Grudem, Research Professor of Theology and Biblical Studies at Phoenix Seminary, has done a very thorough case study on Hebrews 6:4-6 and other warning passages of Hebrews, in his contribution to The Grace of God and The Bondage of the Will Vol.I (Eds:Thomas Schreiner, Bruce Ware; Grand Rapids: Baker, 1995). Grudem’s basic thesis is “by focusing our attention within the book of Hebrews itself, we will see that this passage in its immediate context and within the larger context of the book of Hebrews as a whole, is entirely consistent with the Reformed doctrine of the perseverance of the saints.

Grudem’s analysis of this passage in its immediate and wider context of Hebrews is exegetically sensitive and theologically astute. After his analysis of the book of Hebrews, he moves onto the wider canon of New Testament. Grudem’s interacts with the rest of the New Testament to show how similar descriptions like in Hebrews 6:4-6, is used elsewhere by Jesus and the Apostles, to refer to people who, though having enjoyed many blessings, were not saved. He concludes his article with some implications of his exegetical investigation, on the assessment of and proclamation of the doctrine of perseverance.

The article has been organized as follows :

I.              Analysis of Hebrews 6:4-6 in its immediate context
a.     Definition of the question
b.    The meanings of the descriptive terms in verses 4-6
                                          i.    The argument that these people were once saved
                                         ii.    The argument that the terms alone are inconclusive
                                        iii.    Other views of 6:4-6
                                        iv.    Conclusion regarding the positive terms in 6:4-6
                                         v.    Why is it impossible to restore such people to repentance?
c.     Verses 7-8: The metaphor of the field
d.    Verses 9-12: Better things, that is , things that belong to salvation
e.    Chapters 3-4: Comparison with the earlier state of those who fell away elsewhere in Hebrews
f.     Comparison with language describing the saved elsewhere in Hebrews
g.    Conclusions regarding Hebrews 6:4-6
II.             Analysis of other warning passages in Hebrews
a.    Hebrews 2:1-4
b.    Hebrews 3:6-4:13
c.    Hebrews 10:26-31
d.    Hebrews 12:25
III.            Comparison with related passages in the rest of the New Testament
IV.           Conclusions for the doctrine of the perseverance of the saints

This article is one of the finest exegetical treatment of the warning passages in Hebrews. It is very easy to read and would be appealing to both laymen and scholars.

Perseverance of the Saints  Read | Download

Monday, February 14, 2011

Proper Biblical Interpretation

Gerald Bray on the hermeneutics of John Calvin notes, 

“Biblical interpretation passes through three distinct but related phases. If any one of these phases is omitted, the text will not be interpreted properly. The three phases are exegesis (represented by his commentaries); dogmatics (represented by his Institutes); and preaching (represented by his sermons). . .

Perhaps the best way to appreciate the necessity of holding these three things together in harmony is by looking at what happens if one of them is left out. [1] Exegesis and dogmatics without preaching are dry and academic; there is no application. [2] Exegesis and preaching with no dogmatics are subjective and contentless; a passage of Scripture will be interpreted without regard for its proper context in the Word of God as a whole. [3] Finally, dogmatics and preaching without exegesis are mere propaganda; they are not based on a proper assimilation of the facts. Only as all three are held together in proper balance can the message of Scripture be properly applied to the life of the church, and God’s people be edified as they are meant to be.” [1]

[1] Gerald Bray, Biblical Interpretation: Past and Present (IVP, 1996), Pgs 203-4

Thursday, February 10, 2011

An Exegetical Response to D.A Carson

Theoblogy highly recommends D.A Carson, for he is a fine exegete, scholar and preacher. He is Reformed, Baptistic and above all very passionate about being gospel-centered in all things. God be praised for gifting the church with such a blessed leader.

However Carson’s exegesis of Matthew 5:17-48 is considered by many as undermining the traditional Reformed view of the passage, and then the fact that most New Covenant Theologians appeal to Carson’s exegesis as the exegetical basis for their teachings have made things only worse. 

It is important to note here that Carson does not belong to the NCT camp.  Two aspects of Carson as an exegete may tempt his listeners to think he is promoting NCT. They are :

1. When it comes to exegetical discussions, Carson is critical of using the tripartite division of the Law as Moral, Civil and Ceremonial, as a textually warranted division.

This however does not mean he does not believe in this classification. He rather wants to consider the historic development of this thought and calls it as rightly developed by Thomas Aquinas. In his lecture on the OT use in NT, he does say that the classification of Law like this and especially the category of Moral Law, is an important one and to be considered, especially in discussions after we have done our exegesis. He says, ‘that part of revelation of God which undergoes minimum change over the plain of redemptive history can be a posteriori defined as Moral Law.' Carson is however hesitant to consider moral law as an a priori category in his exegetical discussions.

2. His exegesis of "fulfillment" language in Matthew 5:17-48

When it comes to understanding the word “fulfill” (πληρω, plēroō), Carson makes a case in showing that Jesus is speaking of Him being the eschatological fulfillment of the Law and the Prophets. Carson feels that the reading of Scripture in classic Reformed exegesis, where you see the command to not hate embedded in the command to not murder is a bit flat. He rather opts for a prophetical overshadowing of the teachings of Christ, where the command to not murder did envision an eschatological abolition of hatred too.

Now the noteworthy thing is, Carson himself admits that in terms of moral and ethical consequences, there is little difference between the two readings. In other words he is not denying the use of moral law for Christians. He does not do that. He rather feels he is making some cases for a more textually faithful reading of scriptures within the framework of redemptive historical trajectory model. Unlike an NCT guy, Carson does not criticize the use of Decalogue for the Christian or promote any Law-of-Christ alone for Christians.

In spite of these reasons, Carson’s exegesis of Matthew 5 is still the intellectual and exegetical foundation for the NCT movement. This alarming reality calls for a response from exegetes who favor the traditional Reformed view.

Dr. Greg Welty, Associate Professor of Philosophy, Southeastern Baptist Theological Seminary, has written a very thorough and fair response to Carson, where he shows how Carson’s exegesis can only be considered as a “conceptual innovation”, and thus defends the classic Reformed exegesis of the passage. After critiquing Carson, Welty closes by providing a positive account of Mt 5:17-48 which both incorporates one of Carson’s key insights from v. 17, and yet retains the traditionally Reformed interpretation of the antitheses.  He argues that it is precisely because Jesus is the eschatological fulfillment of the law and the prophets, that we would expect Him to confirm the Mosaic laws He treats in the antitheses, and to defend such laws from Pharisaic distortion and misinterpretation. The paper has an Appendix which then addresses the slightly different view of NCT exegete Fred Zaspel, in light of the preceding discussion.

Eschatological Fulfillment and the Confirmation of Mosaic Law  Read

Wednesday, February 9, 2011

The Assurance of Salvation

The doctrine of assurance is one with which most if not all Christians struggle, at least once in their life.  Many definitions, means and methods have been and still is being suggested by movements and preachers in Christendom. 

Here is one helpful sermon by Dr. Sam Waldron on this important matter of assurance. Waldron begins with a short explanation of what saving faith is, followed by his presentation of a four-point perspective on what the Bible teaches about assurance, and his concluding applications. 

It is hoped that this sermon would encourage and warn Christians in this crucial issue of assurance.

Assurance of Salvation   Listen | Download

Tuesday, February 8, 2011

Penned Thoughts

Reflecting on the Word of God and looking at the world around them through that lens of the Word, has always been an indispensable mark of thoughtful Christians. It is indeed a sad and disastrous reality that today, at least in certain quarters of Christianity, thoughtlessness and lack of sobriety is considered as normative of being a Christian. However it is crucial that Christians be serious-minded in all their thinking and reflection of the Word. For it is such reflection that makes our understanding of truth profound. Only when one possesses a profound understanding of the truth of the Word, one is able to understand the world around him and explain the world in terms of the truth of the Word. Such a Word-centered and Word-saturated understanding of all realities of life, what some call Christian worldview, is very much needed to live a Word-centered and Word-saturated life. For one’s worldview always determines one’s priorities in life.

This collection of quotes penned by Holly Dye, a Particular Baptist believer from Ohio, is a wonderful example of such deep reflections on the Word of God. The author however applies her reflections to understand the present state of the church much more than the culture around us. Collected from over a period of years, these quotes are thoughtful reflections, concisely presented to make the reader think, ponder and wonder. Covering a wide range of topics from doctrine to suffering, containing prayers to testimonies, the book gifts a delightful treat for the reader. Though not all quotes require deep meditation, this book ought to be read slowly and carefully, while contemplating on each quote.

May these quotes bless the reader with a thoughtful appreciation of and a passionate embracing of the truth of God. May every word be tested against the Holy Writ which unfolds the matchless glory of our great God and King. To Him alone be glory in the Church.

Penned Thoughts  Read | Download

Monday, February 7, 2011

Christ Crucified is Everything

When you put your trust in Christ, the overpowering attraction of the world is broken. You are a corpse to the world, and the world is a corpse to you. Or to put it positively, you are a ‘new creation’ (Galatians 6:15). The old you is dead. A new you is alive — the you of faith in Christ. And what marks this faith is that it treasures Christ above everything in the world. The power of the world to woo your love away is dead.

Being dead to the world means that every legitimate pleasure in the world becomes a blood-bought evidence of Christ’s love and an occasion of boasting in the cross. When our hearts run back along the beam of blessing to the source in the cross, then the worldliness of the blessing is dead, and Christ crucified is everything.

- John Piper, The Passion of Jesus Christ  (Wheaton, IL: Crossway, 2004), 85

Friday, February 4, 2011

Contending For Truth : History of the Modern Gospel - II

History of the Modern Gospel is a video series from RTM ministries, which tracks the history of the modern, sub-biblical gospel, espoused by a vast majority of Evangelicals today. As it tracks the history of the Evangelical church, it highlights key theological compromises committed by Christians of the previous century. Hosted by Michael Durham, this video series also presents a biblical response to these errors in the popular understanding of the gospel. Presented in a very interesting manner, these videos are both entertaining and enlightening. Watch the first three parts here. Here are the next 3 episodes from this series.

4. Session#3 :  Welcome To The Circus

5. Session#4 :  I've Got a Feeling!

6. Session#5 :  Repeat After Me..

Thursday, February 3, 2011

Evangelical Understanding of the Use of OT in NT

The use of Old Testament in New Testament is an academic discipline which seeks to understand how the New Testament authors interpreted Old Testament Scripture and used it in their writing of the New Testament. It is also known as New Testament Hermeneutics. 

From 1960 onwards, scholars have been studying this issue and proposing ways to understand the use of Old Testament in New Testament. Though many views have been put forth, one of the remarkable feature of this discipline is how it reinforces the integrity of the canon, making the recipient bow in adoration to the God of the Scriptures for His wisdom and His single-minded purpose to save a people through His Son, our Lord Jesus Christ.    

Dr. Richard Barcellos, associate professor of New Testament Studies, Midwest Center for Theological Studies (MCTS), has written a serious of short blog posts, where he surveys the different views among Evangelical scholars on the use of OT in NT and its implications for hermeneutics.  These posts serve as a very good introduction to this discipline and how Evangelicals have understood it so far.

Wednesday, February 2, 2011

Living in Light of the Gospel

John Stott expounds Romans 11:33-36 to describe what living in light of the gospel is. He defines this life as one of worship, noting the doxology of Paul at the end of the theological section and at the beginning of the practical section of Romans. Stott then expounds the verses one by one to show how a right knowledge of God would and should produce true worship in our life.  He shows three noteworthy truths of God in Paul’s doxology – i) how God is altogether beyond us, ii) how God is altogether independent of us and iii) how God is the center : the source, the means and the end, of all things.  Stott then spends the rest of the time exploring the relationship of theology and doxology.  He notes how our knowledge of God and our worship of God are never to be separated from each other, rather the former flowing into the latter and the latter flowing from the former, in order to live a life in light of the gospel. 

Living in Light of the Gospel : Worship  Listen | Download

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