Contending For Truth : Word of Faith Exposé – III

Basilius M. Kasera, an young theologian based in Namibia, has written an excellent booklet called “Heresy Unmasked”, which skillfully unveils the core teachings of the Word of Faith movement. Having been a WoF preacher himself, he is able to take the scriptures that are commonly used to support their heresies and give the true meaning of the verse in context. 

For about 10 years of his life, Kasera was a follower and propagator of WoF teachings, while being involved in key leadership roles in these circles. Kasera currently is a Reformed preacher and works as a lecturer at the Namibia Evangelical Theological Seminary.  He blogs at Reformation Searchlight.

Dealing with such subjects as Positive Confession, Divine Health, Prosperity etc, Kasera shows his readers not only the dangers and source of these doctrines, but brings solid biblical truth to correct such errors. In the booklet, Kasera analyzes ten major doctrines of the WoF movement. They are :

1) God in the WoF movement

2) Jesus Christ in the WoF movement

3) Positive Confessions

4) Divine health

5) Material Prosperity

6) Little gods doctrine

7) Wealth Transfer

8) The wealthy Jesus of WoF movement

9) Prosperity scriptures in light of scriptures

10)  Scripture versus the prosperity gospel

In conclusion, Kasera also has three appendixes where he explains what true saving faith is according to the Bible, whether God has faith, as taught by the WoF preachers and finally on the implications of WoF teachings on theology, ecclesiology and eschatology.

This booklet is a must-read for those currently or previously involved in WoF. These doctrines and practices must be repented of and diligent study must be given to remove such teachings that make up an entirely different gospel.

Heresy Unmasked – Analysis of WoF Doctrines (95 Pgs)   Read | Download

“The Israel of God” According To Paul

When the apostle Paul ends his letter to the Galatians, he pronounces his benediction as follows in Galatians 6:16 “And as many as walk by this rule, peace and mercy be upon them, and upon the Israel of God”.  Who the Israel of God is in this verse,  is the exegetical issue that has generated the most discussion and disagreement among interpreters of the letter. Most in the history of interpretation have argued that Paul uses this phrase with reference to the church, the “true Israel” or “spiritual Israel.” Yet a number of scholars believe this view is very questionable, if not highly unlikely.

The following essay by Christopher W. Cowan, Adjunct Instructor of New Testament Interpretation at Southern Seminary, considers the issues that have contributed to the competing understandings of the verse, looking first to the arguments of those who believe Paul uses “the Israel of God” to speak of ethnic Jews in some sense. Cowan then offers several reasons to justify the traditional interpretation and argue that Paul instead uses the phrase to refer to the church. In the context of Galatians (and the New Testament) it is best to see “the Israel of God” in Gal 6:16 as a reference to the unified people of God consisting of both Jews and Gentiles who have faith in Jesus Christ.

 

Cowan first lists the arguments of Ernest de Witt Burton, Peter Richardson and S. Lewis Johnson, to interpret “the Israel of God” as referring to ethnic Jews and not the church. Burton argues for the illogical order of “peace” and “mercy” in this benediction, compared to other NT benedictions and the lack of any other instance in which Paul uses the term “Israel” except to refer to the Jewish nation. Like Burton, Richardson also builds his case on the illogical order in the benediction, to prove that Paul, while writing this verse, had two groups in mind. Johnson objects to taking the kai (“and”) that follows “mercy” in an explicative or epexegetic sense ( as to mean “namely,” “that is”).

In response to these arguments, Cowan gives  five reasons why he believes the traditional interpretation of this phrase, as referring to church is justified by the context of the letter. His reasons briefly are as follows : 

(1) While it is certainly true that nowhere else in the New Testament do we find the term “Israel” being applied to the church, the concept is ubiquitous.

(2) The context of Galatians justifies understanding “the Israel of God” as designating all believers, Jew and Gentile.

(3) Believing that the church is the “true Israel” and that there is a future salvation for ethnic Israel are not inconsistent propositions.

(4) The infrequency of the epexegtical usage of kai is not sufficient evidence to deny its presence in Galatians 6:16.

(5) The unique construction of Paul’s benediction here and the unique combination of “peace and mercy” would appear to argue against its being a formulaic benediction.

Cowan thus concludes his brief essay, by reminding us the adage that “context is everything” and employing the context as the decisive factor in understanding Paul, he says, Paul identifies the church, those who conform to the new creation in Christ, as the true Israel.

Context Is Everything: “The Israel of God” in Galatians 6:16  Read

Footnotes

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[1]  Christopher W. Cowan, Context Is Everything: “The Israel of God” in Galatians 6:16, SBJT Fall 2010

African Spurgeon Preaching

Conrad Mbewe (pronounced as em-be-way) is the current pastor of Kabwata Baptist Church, a Reformed Church in Lusaka, Zambia. He is widely regarded as the African Spurgeon. KBC is presently overseeing the establishment of ten new Reformed churches in Zambia and Botswana. Conrad is the editor of Reformation Zambia magazine and writes three columns in two weekly national newspapers. His most recent contribution to a book is found in Dear Timothy—Letters on Pastoral Ministry, published by Founders Press. He is also the principal of the Reformed Baptist Preachers College in Zambia. He blogs at A Letter from Kabwata.

Mr. Mbewe isn't sure why listeners compare him to the British "Prince of Preachers." Perhaps it is because Mr. Spurgeon too toiled to the point of collapse, ministering to a congregation of 4,000, delivering sermons 10 times a week, managing an orphanage, and running a preachers' college - all of which culminated in exhaustion and gout. Or perhaps it is because Mr. Mbewe shares Spurgeon's love for writing. Spurgeon edited and wrote for his monthly magazine, The Sword and Trowel; Mr. Mbewe has been writing two columns a week for the last 10 years in the country's Daily Chronicle newspaper. One is a sermon, while the other examines popular social questions and is tailored for the ordinary man, similar to Spurgeon's selection of parables, John Ploughman's Talk. But where the Zambian pastor most resembles Spurgeon is in his challenge to the "mile wide and inch deep" church in Zambia. In 2003 he declined to participate in Operation Sunrise Africa - an evangelical crusade meant to dispense gospel teaching to 50 million people in 50 cities in 50 days in southern and eastern Africa. The cost to sponsor a city for the July and August campaign and three years of follow-up ministry is $160,000. Most of the funding has come from the United States. In Zambia, hundreds of pastors are taking part. "They were so excited about this. My question is, what are they doing that I don't already do? You can't win the world in 50 days. Every generation has to be re-evangelized." This outspokenness in the pulpit and on national television panel discussions has put the spotlight on Mr. Mbewe and his ministry. "People think that he's always serious - a sort of cold-blooded theologian," said Charles Bota, a 29-year friend of Mr. Mbewe, "He's warm. He's funny. He knows a lot about the world."[1]

The comparison to Spurgeon is mainly due to Mbewe's eloquent speech and depth of understanding of the text, combined with the fact that his English (and accent) is closer to that of 1875 England than 21st century American.

What aspects of Mbewe’s style you would appreciate?

a) Expository preaching:  Like all good Reformed preachers, he employs expository preaching alone and is doctrinally rich in all his sermons. 

b)Interaction with the congregation: His excellent use of questioning. Surely this is one way to press the soul of the hearer! A good explainer of the text must know how to question his text and his hearer. He sometimes preaches as if he is  in dialogue with an imaginary objector.

c) Flat out earnestness.

d) Use of questions in application: Rarely would one hear a preacher so relentlessly question his congregation, and to such effect. [2]

Praise God for at least one African nation hearing the true Gospel. One often hears from Africa, nothing but the popularity of prosperity 'gospel' and charismatic excesses.  May the Lord raise such mighty men of Scripture in other nations too, a preacher who uses the pulpit to preach the word alone.

Romans 7:25: Thanks be to God Through Jesus Christ, Our Lord  Download

Footnotes

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[1] Priya Abraham, Conrad Mbewe, World magazine, March 29, 2003

[2] Unashamed Workman,  Conrad Mbewe – 1 John 5:13-15

Happy Birthday John Piper

Today, John Piper, the pastor for preaching at Bethlehem Baptist Church, turned 65 years old.  

John Piper has had a profound impact on countless men and women over his thirty years of pastoral ministry. From his online ministry with Desiring God to his preaching ministry at Bethlehem Baptist Church to his writing ministry in over thirty books, his faithful service has encouraged, challenged, and corrected many who are thirsty for God’s Word. Piper’s influence does not stem from his own abilities and accomplishments, but finds its source in his consistent and humble leading of others to Scripture, where the breathtaking sovereignty and glory of God are displayed in all their wonder. We rejoice and are changed as we encounter glorious truths about God in Piper’s ministry.[1]

Last year some of his friends and colleagues honored Piper with a book, which had essays covering topics central to his ministry: prayer, suffering, the sovereignty of God, justification, Jonathan Edwards, Christian hedonism, and more. The editors of For the Fame of God's Name: Essays in Honor of John Piper, in a letter to Piper, wrote: “We believe that the apostle Paul has given us a strong and biblical precedent for what this book is designed to accomplish. He wrote to the Philippian church concerning Epaphroditus, having drawn attention to his tireless efforts for the sake of the gospel and the fact the ‘he nearly died for the work of Christ’ (Phil 2:30). ‘Honor such men’ (Phil 2:29), Paul instructed the church. Yes, it is possible to ‘honor’ men such as you without detracting from the centrality and supremacy of our Lord.”[2]

The project was kept secret for three years and was a surprise gift for Piper. Watch below Sam Storms and Justin Taylor presenting the book to John Piper for the first time.  Other than the information of this book and Piper’s surprise, the most noteworthy thing in this video is the tearful, humility of Piper – a man sold out to the fame of God and God alone. Piper does not stand with any sense of aloof dignity, but rather is humbled by such honor. Here is a man who is single-heartedly passionate about God’s magnificence and sure, it is a contagious passion, as is evident from the millions of souls, he has influenced during his thirty years of ministry.

May the Lord bless you dear John Piper to continue to spread a passion for the supremacy of God in all things for the joys of all peoples through Jesus Christ.

The staff of Desiring God has compiled 65 reasons to thank God for John Piper here.

If you are new to John Piper, then here is a list of 52 key sermons from his ministry.

Footnotes

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[1] Desiring God store, For the Fame of God's Name, Essays in Honor of John Piper

[2] Ibid

The Gospel According to Isaiah, in Romans

In the second chapter of his book Contours of Pauline Theology, Tom Holland while seeking to show how that Paul was immersed in this OT stream of expectations and that it was a powerful influence on how he interpreted the life death and resurrection of Jesus[1], notes how the prophet Isaiah had all of the doctrines of Paul in embryonic form. Regarding Paul's quoting of Isaiah, specifically in the book of Romans, Holland says :

Paul not only quoted from Isaiah many more times than all of the other prophets put together, but he actually used the prophet's writings as the skeleton of his gospel. He took the quotations and arranged them in such a way as to outline the history of salvation, from the Fall of man to the eventual establishment of the messianic kingdom. Around these quotations he built his argument. The full import of this fact is only appreciated when the quotations are listed in the order they are used and read in that same sequence. What it shows is that if the letter is laid out as a continuous papyrus, and the citations from Isaiah were raised out of the text and suspended at their point of use, those texts, in that order, summarise the whole of salvation history. Such a pattern could not be anything but intentional.

The cited texts of Romans.

We follow the Isaianic texts Paul cited in the order that he used them:

“As it is written ‘God's name is blasphemed among the Gentiles because of you’” (Romans 2:24: Isaiah 52:5, LXX). 

“Their feet are swift to she d blood: ruin and misery mark their paths and the way of peace they have not known”(Romans 3:15-17: Isaiah 59:7-8).

“Isaiah cries out concerning Israel: ‘Though the number of the Israelites should be like the sand by the sea, only the remnant will be saved. For the Lord will carry out his sentence on earth with speed and finality’. It is just as Isaiah had said previously” (Romans 9:27-28: Isaiah 10:22-23, LXX).

“Just as Isaiah said previously, ‘Unless the Lord Almighty had left us descendants, we would have become like Sodom, and we would have been like Gomorrah’” (Romans 9:29; Isaiah 1:9, LXX).

“As it is written,’ See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall’” (Romans 9:33a; Isaiah 8:14).

“and ‘the one who trusts in him will never be put to shame’” (Romans 9:33; Isaiah 28:16, LXX).

“As the Scripture says. 'He who believes in him will not be disappointed'” (Romans 10:11; Isaiah 52:7, LXX).

 “As it is written, ‘How beautiful are the feet of those who bring good news!’” (Romans 10:15; Isaiah 52:7).

“For Isaiah says, ‘Lord, who has believed our message’”? (Romans 10.16; Isaiah 53:1,LXX).

“And Isaiah boldly says, ‘I was found by those who did not seek me, I revealed myself to those who did not ask for me’” (Romans 10:20; Isaiah 29:10, LXX).

“What then? What Israel sought so earnestly it did not attain, but the elect did. The others were hardened as it is written: ‘God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day’” ( Romans 11:7-8; Isaiah 29:10).

“And so all Israel shall be saved: as it is written, ‘there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; for this is my covenant unto them when I shall take away their sins’” (Romans 11:26-27; Isaiah 59:20-21, LXX).

“Who has known the mind of the Lord? Or who has been his counsellor” (Romans 11:34; Isaiah 40:13, LXX).

“For it is written, ‘As I live, sayeth the Lord’” ( Romans 14:11a; Isaiah 49:18).

“Every knee shall bow to me, and every tongue shall confess to God” (Romans 14:11b; Isaiah 45:23, LXX).

“And again, Isaiah says, ‘The root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him’” (Romans 15:12; Isaiah 11:10, LXX).

“Rather, as it is written, ‘Those who were not told about him will see, and those who have not heard will understand’” (Romans 15:21; Isaiah 52:15, LXX).

These passages show the perspective which Paul had in regard to salvation history. It was that of the evangelical prophet. The quotations work systematically through the various stages of the development of the purposes of God in the salvation of Mankind.

Israel has not responded to her calling, she has acted like the other nations (Romans 2:24; Isaiah 52:5: Romans 3:15-17; Isaiah 59:7-8).

God's purpose is to show his faithfulness to his promises by saving a remnant. (Romans 9:27-29; Isaiah 10:22-23).

God will appoint a saviour, for both Jews and Gentiles (Romans 9:33; Isaiah 8:14; 28:16: Romans 10:11: Isaiah 8:16). Notice how Paul stresses the universality of Christ's salvation as he follows up the quotation of Isaiah 28:16 with: “For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for ‘Everyone who calls on the name of the Lord will be saved’”.

Paul then goes on to speak of the church's responsibility to declare the salvation of God, as it had been fulfilled by the remnant in the previous age ( Romans 10:15; Isaiah 52:7).

But there would be the same response of unbelief to the gospel message ( Romans 10:16; Isaiah 53:1).

Even so, the electing purposes of God would not be overturned by the sinfulness of Man. What he purposes he will achieve (Romans 10:22; Isaiah 65:1; Romans 10:21; Isaiah 65:2; Romans 11:8; Isaiah 29:10).

God's purposes will be fulfilled, and all Israel, as Paul has already defined her (Romans 4:11-12), will be saved (Romans 11:26-27; Isaiah 59:20-21).

All of this is beyond man's design, it is of God alone (Romans 11:33-34; Isaiah 40:13).

The salvation promised to Abraham, in which the nations are to share in the covenant blessings, will finally be fulfilled. Those who were never part of the people of God have come into the eschatological community. (Romans 15:21; Isaiah 52:15) [2]

Footnotes

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[1] Tom Holland, Contours of Pauline Theology. Chapter 2 : Paul and the Prophets, Pg 31

[2] Ibid, Pgs  31-33

Contending For Truth : Word of Faith Exposé – II

Last week, in our Contending For Truth, Theoblogy introduced its readers to the ministry of Justin Peters and his seminar "A Call for Discernment", exposing the dangerous teachings of Word of Faith (WoF) movement. Through four small videos, an overview of the seminar was presented in it. This week, Theoblogy has the actual recordings of this seminar, which Justin did at BMA Theological Seminary, Jacksonville, Texas,  in the month of October 2010. 

In addition to the introductory session, where Justin speaks on the duty of discernment, the seminar has three main sessions. The first session deals with the metaphysical cultic origins and the dangerous doctrines of WoF movement. In his second session, Justin deals with mangled manifestations like abuse of tongues, heavenly encounters, slaying in the spirit, divine revelation knowledge etc.  The final session is on the hurt of healing, dealing with healing and investigating whether is it always God’s will, is healing in the atonement, what about the biblical record etc. Each session is approximately 70 to 75 minutes in length.

Concerning the seminar, Justin is quick to clarify that “It would be easy to make the assumption that this is an anti-charismatic seminar. Such is not the case. When it comes to the fundamental tenets of orthodox Christianity, charismatics are in agreement with me as a Southern Baptist. I am not charismatic, but neither am I anti-charismatic. The Word of Faith Movement, however, does at times denigrate and even deny some of the fundamental, non-negotiable truths of the Christian Faith (as documented in the seminar, especially in Sessions 1 and 2). It may be said that all Word of Faith adherents are charismatic, but not all charismatics are Word of Faith. I have had a number of charismatic pastors to attend my seminars and, to a man, they have found little, if any, with which they would disagree.”

A Call for Discernment is not intended as a personal attack on anyone, it is simply, as the name implies, a call to the church for discernment.

A Call for Discernment  - 2 disc DVD set  Seminar Outline |  Buy

Introductory Session: The Duty of Discernment  Listen | Download | Handout

Session 1: Dangerous Doctrines  Listen | Download | Handout

Session 2: Mangled Manifestations  Listen | Download | Handout

Session 3: The Hurt of Healing  Listen | Download | Handout

Does Paul Impute Legalism To Moses?

It is very common to hear interpretations of Pauline epistles that suggest a false dichotomy between an Old Covenant system based on works and a New Covenant system based on faith. One of the most common passages used to draw this conclusion is Galatians 3:12, where Paul seems to compare law and faith. Now it is right to conclude from this verse that righteousness comes through faith and not on the basis of deeds. However is it right to say that the Old Testament, at least partially was a legalistic covenant between God and his people. Is it right to say that Paul in Galatians 3:11-12 is pitting the theology of Leviticus to that of Habakkuk. 

In the 2005 edition of The Gospel Witness, James M. Hamilton Jr., Associate Professor of Biblical Theology at The Southern Baptist Theological Seminary, wrote an article investigating on this issue of Leviticus 18:5 in Galatians 3:12. According to Hamilton, to view Old Covenant as a partial legalistic covenant “fails to appreciate the gracious character of the Levitical system”. Hamilton recognizes the central problem with the Galatians as a failure to “understand the law’s role in salvation history”.  With an aim to demonstrate the salvation-historical nature of Paul’s argument, Hamilton in the first section of his article, attempts “to summarize the Levitical system of the Old Testament with the hope of gaining a better understanding of the nature of the Old Covenant.” With that foundation laid, he then “considers the context of Galatians 3”.

In trying to make sense of the Levitical system, Hamilton contends that sincere trust from one’s heart is very much an inevitable element even in keeping the law and in the offering of sacrifices in penitence. Hamilton says “The Mosaic Covenant requires perfect obedience to the law, but the law provides sacrifice for the reparation of relationship when laws are broken. In order for these sacrifices to repair the relationship with Yahweh, however, they must be offered from a trusting heart that is repenting of the sin and seeking Yahweh’s pleasure”. If done without a right heart, then it does not bring any pleasure to Yahweh. Thus the covenant of Moses is to be, in that sense, kept by faith and if thus kept, then Leviticus 18:5 promises escape from being slain by the holiness of Yahweh.  Though this faith is not an explicit faith in the Messiah and His sacrifice, it is still a sincere trust in God and the sacrifices He has instituted for the covering of our sins.  Thus to view Old Covenant as a legalistic covenant is a failure “to appreciate the gracious character of the Levitical system”

In understanding the salvation-historical context of Galatians 3, Hamilton points out that the issue is not “that the Old Testament presented a legalistic way of gaining salvation but that the period in salvation history in which the Levitical system was operative has ended.” Hamilton therefore concludes that, “anyone who seeks to approach God by means of the Old Covenant in this new period in salvation history must keep the Old Covenant law perfectly (Galatians 5:3).” Since the Old testament sacrifices for sins are no longer in effect, the Law Covenant if kept should be kept flawlessly.  Thus Hamilton concludes his article as follows: “Thus, the statement in Leviticus 18:5 as it is used in Galatians 3:12 is equivalent to Galatians 5:3—the one who submits to the Mosaic covenant in this new period of salvation history “is obligated to do the whole law.” Paul does not impute legalism to Moses.”

This short article is worth reading for its many valuable insights into the nature of the two testaments, how faith is an inevitable element in both of them and that neither of them, particularly the Old  is legalistic in its nature.  A proper understanding of this will yield much fruit in faithful interpretation of Paul.

The One Who Does Them Shall Live By Them: Leviticus 18:5 in Galatians 3:12  Read | Download

God's New Year Resolution

The new year is here and it is a time when people make lots of new resolutions. Well, what is God’s new year resolution concerning us? This is the pertinent question that we should be asking concerning the new year. Mark Redfern, pastor of  Heritage Baptist Church, Owensboro, Kentucky, seeks to answer this question in his sermon, “God’s New Year’s Resolution”.  The text under consideration for the sermon is Jeremiah 32:40-41. Redfern’s exposition basically asks three questions to the text. First he asks, what is God’s resolution in this text. Secondly, he asks for whom is this resolution made by God and finally how can a resolution like that be even possible.  

Redfern clearly expounds from the text that God’s resolution concerning His people this year is to rejoice in doing good to them, with all of His heart and His soul. God is determined to rejoice in doing His people good, with all of His heart and all of His soul, for all the days of their life. That is God’s resolution and He is certain to accomplish it.

Regarding the second question, Redfern expounds from earlier verses of this chapter and explains that the subjects of this resolution made by God, are not good people but sinners. His answer thus for whom is the resolution made by God is, every sinner who is in covenant relationship with God through covenant blood.

The third question deals with the justice of God in being so gracious to wrath-deserving sinners. The answer is found in Jeremiah 33:14-16, where God speaks of the righteous Branch which He shall bring to save His people and which would also be called “The Lord is our righteousness”. Redfern expounds the truth of imputed righteousness in the gospel of Jesus Christ and how through our Lord, we have a right standing before God. Thus Jesus and He alone is the ground upon which we can enjoy such inexpressible and undeserving gifts of God.

Finally, pastor Mark makes some concluding applications of knowing these truths for our lives in this new year. He makes some very helpful applications to live a God-centered and joyful life in Christ. This message is simply brilliant in its presentation, beautiful in its exposition and pastorally wise in its application.

Very highly recommended for all Christians.

God's New Year's Resolution  Listen | Download