Category: Uncategorized

Should I follow verse of the day posts?

Should I follow verse of the day posts?

Many people ask, regularly, if following a Verse of the Day on Facebook is good/helpful. The truth of the matter is this: you have to start somewhere. Most Christians do not experience any more of the Bible than what they get in church on Sunday so, in that case, a Verse of the Day is helpful.

Growing in grace, like building a house, is a process. In both cases, a foundation is easential. In this metaphor, the Verse of the Day is a foundational habit, daily experience of the Bible.

There are a number of solid Bible teaching ministries that offer a Verse of the Day. I encourage you to find one and follow some Verse of the Day posts.

A Summary of the Great Tribulation

A Summary of the Great Tribulation

Although God’s people may expect tribulation throughout the present age (Jn. 16:33; Acts 14:22), the word “tribulation,” as here, is also used specifically of a future time (Mt. 24:21,29; Mk. 13:24). This future time is also referred to as the time of Jacob’s Trouble (Jer. 30:6-7)

Since our Lord links the abomination of desolation spoken of by Daniel with this time of tribulation (Mt. 24:15-21; Mk. 13:14-19), it is evident that the tribulation is to be connected with the seventieth week of Daniel (Dan. 9:27). Furthermore, the Biblical references have in common an allusion to unprecedented trouble (Jer. 30:7; Dan. 9:27; 12:1; Mt. 24:21-22).

While the seventieth week of Daniel is seven years in length (see Dan. 9:24, note; compare Rev. 11:2, note), and the terms “tribulation” and “great tribulation,” as used in the Scriptures, both have to do with the latter half of the seven years, it is customary to use “tribulation” of the whole period, and “great tribulation” of the second half of the period.

From the Scriptures we may deduce that the tribulation will begin with the signing of the covenant to permit the renewal of Jewish sacrifice (Dan. 9:27); it will be a period of unexampled trouble and judgment (see chain ref., Tribulation, Ps. 2:5 to Rev. 7:14), and is described in Rev. 6-19; and it will involve the whole earth (Rev. 3:10), but it is distinctively “the time of Jacob’s trouble” (Jer. 30:7).

The elements of the great tribulation (the latter half of the seventieth week) are:

(1) the cruel reign of the “beast . . . out of the sea” (Rev. 13:1) who, at the beginning of the final three and one-half years, will break his covenant with the Jews (by virtue of which they will have re-established the temple worship, Dan. 9:27), and show himself in the temple, demanding that he be worshiped as God (Mt. 24:15; 2 Th. 2:4) {The rise of the Beast, while chronicled in Revelation 13, it is alluded to in the opening of the 1st seal.}

(2) the active interposition of Satan “having great wrath” (Rev. 12:12), who gives his power to the beast (Rev. 13:4-5). It is important to remember that even though Satan has fierce wrath, that wrath is governed by God the Holy One and is used as a minister of Divine Wrath.

(3) the unprecedented activity of demons (Rev. 9:2,11; compare v. 20); and

(4) the terrible bowl judgments of Rev. 16. These bowl judgments are teh final opportunity for the wicked to turn toward God in repentance and faith. Bowls six and seven are devoid of the opportunity to repent and are the most terrible of God’s outpouring of wrath. Following the seventh bowl judgment, Christ returns

The tribulation will, nevertheless, be a period of salvation. An election out of Israel will be redeemed (Rev. 7:1-4) with an innumerable multitude of Gentiles (v. 9). These are said to have come “out of the great tribulation” (v. 14). They are not of the priesthood, the Church, to which they seem to stand somewhat in the relation of the Levites to the priests under the Mosaic Covenant. The great tribulation will be followed immediately by the return of Christ in glory, and the events associated therewith .

There is a difference of opinion about the location in Revelation at which the great tribulation is first alluded to. Some suggest as early as ch. 6; others, as late as ch. 11.  Either way, it is described in chs. 11-18.

 

**Adapted from the Scofield Study Bible**

A Special Message and Announcement

A Special Message and Announcement

I want to extend thanks to you, our faithful readers. Becayse of you, we have been recognized as one of the Top 50 Christian Book Review Blogs on the web. Click the link below to read the article.

Feedspot article

It is an unbelievable privilege to open God’s Holy Word for you and to lay out its delights for you to feast on. Your faithfulness in studying God’s Word inspires us to continue to bring lessons and reviews to you. Thank you for your faithfulness and your prayers. We cannot wait to see what God has for us next.

Pastor Matt

Free Word???

Free Word???

What is Free Word?

Free Word is the Bible and Resource Distribution Ministry of Abounding Grace Church and Exploring Truth Ministry. Through Free Word, we distribute Bibles and other resources to Christians, primarily to those of limited financial means as well as to those who are new disciples. No one is ever asked to pay for the resources they receive.

 

Why Free Word?

In Matthew Chapter 10, Jesus sends out His emissaries with the Gospel Message and supernatural power to authenticate it, closing His command with, “Freely ye have received, freely give.” Today we have the same Gospel Message and the Bible is our authentication of the Gospel Message. Therefore the command to us remains the same, “Freely ye have received, freely give.”

The Gospel is free and invites, “Whosoever will, let him come.” We do not want finances, inexperience, or any other barrier to stand in the way of those who will come to the Lord. The Bible is a fount of living waters that will refresh and restore even the driest sin parched soul. Our desire is that you come and drink freely of the water of God’s word. Do not just drink, but carry the refreshment of God’s word to others. So, we can think of no better place to start than the Bible.

What comes with Free Word?

Every Bible that is sent comes with a handwritten note of encouragement from Pastor Matt and a verse finder to help a reader get started with what the Bible teaches about various topics.

 

How can I help Free Word?

Pray. You may have thought we would ask for money but that will never happen. God is rich beyond our wildest fantasies and He provides the funds, through various means. When you commit to pray for Free Word, you are joining in the most important mission that Christians have, getting the Word of God (both Person and book) into the hands of people. If you would, ask others to pray too. Only God knows all that results from the prayers of His saints but think of the stories we will tell for countless millennia of how God used the Bible in the lives of His people.

 

Free Word…Because the life of the soul is found in the Book.

The 39 Articles

The 39 Articles

While not Anglican ourselves, there is much we can learn from our Anglican Brethren. We are offering the 39 Articles of Religion of the Anglican Church for your conisderation and edification…

 

THE ARTICLES OF RELIGION
Agreed upon by the Archbishops, Bishops, and the whole clergy of the Provinces of Canterbury and York, London, 1562.

I. Of Faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

II. Of the Word or Son of God, which was made very Man
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.

III. Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.

IV. Of the Resurrection of Christ
Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.

V. Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

VI. Of the Sufficiency of the Holy Scriptures for salvation
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be. believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

OF THE NAMES AND NUMBERS OF THE CANONICAL BOOKS

  • Genesis
  • Exodus
  • Leviticus
  • Numbers
  • Deuteronomy
  • Joshua
  • Judges
  • Ruth
  • The First Book of Samuel
  • The Second Book of Samuel
  • The First Book of Kings
  • The Second Book of Kings
  • The First Book of Chronicles
  • The Second Book of Chronicles
  • The First Book of Esdras
  • The Second Book of Esdras
  • The Book of Esther
  • The Book of Job
  • The Psalms
  • The Proverbs
  • Ecclesiastes or Preacher
  • Cantica or Songs of Solomon
  • Four Prophets the greater
  • Twelve Prophets the less

And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

  • The Third Book of Kings
  • The Fourth Book of Kings
  • The Book of Tobias
  • The Book of Judith
  • The rest of the Book of Esther
  • The Book of Wisdom
  • Jesus the Son of Sirach
  • Baruch the Prophet
  • The Song of the Three Children
  • The Story of Susanna
  • Of Bel and the Dragon
  • The Prayer of Manasses
  • The First Book of Maccabees
  • The Second Book of Maccabees

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

VII. Of the Old Testament
The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.

VIII. Of the Three Creeds
The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.

IX. Of Original or Birth-sin
Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the mature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature Both remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

X. Of Free Will
The condition of Man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

XI. Of the justification of Adam
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

XII. Of Good Works
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God’s judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively, Faith may be as evidently known as a tree discerned by the fruit.

XIII. Of Works before Justification
Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

XIV. Of Works of Supererogation
Voluntary Works besides, over and above, God’s Commandments, which they call Works of Supererogation, cannot be taught without arrogant’ and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that arc commanded to you, say, We are unprofitable servants.

XV. Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

XVI. Of Sin after Baptism
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

XVII. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind. and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: then be made sons of God by adoption: they be made like the image of his only-begotten Son, Jesus Christ: they walk religiously in good works, and at length, by God’s mercy, they attain to everlasting felicity.

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchedness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God’s promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

XVIII. Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

XIX. Of the Church
The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly- ministered according to Christ’s ordinance in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

XX. Of the Authority of the Church
The Church hath power to decree Rites or Ceremonies, and authority- in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

XXI. Of the Authority of General Councils
General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.

XXII. Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

XXIII. Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.

XXIV. Of speaking in the Congregation in such a tongue as the people understandeth
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.

XXV. Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.

XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil then.

Nevertheless, it appertaineth to the discipline of the Church, that inquire be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.

XXVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

XXVIII. Of the Lord’s Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.

The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up or worshipped.

XXIX. Of the Wicked which eat not the Body of Christ in the use of the Lord’s Supper
The Wicked. and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do cat and drink the sign or Sacrament of so great a thing.

XXX. Of both kinds
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.

XXXI. Of the Oblation of Christ of Christ finished upon the Cross
The offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

XXXII. Of the Marriage of Priests
Bishops, Priests and Deacons are not commanded by God’s Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to mary at their own discretion, as they shall judge the same to serve better to godliness.

XXXIII. Of excommunicate Persons, how they are to be avoided
That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as a Heathen and Publican, until he be openly reconciled by penance and received into the Church by a Judge that hath authority thereunto.

XXXIV. Of the Traditions of the Church
It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever through his private judgement, willingly and purposely, cloth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.

Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man’s authority, so that all things be done to edifying.

XXXV. Of the Homilies
The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these tunes, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

Of the Names of the Homilies

1. Of the right Use of the Church
2. Against peril of Idolatry
3. Of repairing and keeping clean of Churches
4. Of good Works: first of Fasting
5. Against Gluttony and Drunkenness
6. Against Excess of Apparel
7. Of Prayer
8. Of the Place and Time of Prayer
9. That Common Prayer and Sacraments ought to be ministered in a known tongue
10. Of the reverend estimation of God’s Word
11. Of Alms-doing
12. Of the Nativity of Christ
13. Of the Passion of Christ
14. Of the Resurrection of Christ
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ
16. Of the Gifts of the Holy Ghost
17. For the Rogation of Days
18. Of the State of Matrimony
19. Of Repentance
20. Against Idleness
21. Against Rebellion

XXXVI. Of Consecration of Bishops and Ministers
The Book of Consecration of :archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the tine of Edward the Sixth, and confirmed at the same time by authority of Parliament, Both contain all things necessary to such Consecration and Ordering: neither bath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

XXXVII. Of the Civil Magistrates
The King’s Majesty bath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes cloth appertain, and is not, nor ought to be, subject to any foreign jurisdiction.

Where we attribute to the King’s Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God’s Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in Holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evildoers.

The Bishop of Rome hath no jurisdiction in this Realm of England.

The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

XXXVIII. Of Christian men’s Goods, which are not common
The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

XXXIX. Of a Christian man’s oath
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion cloth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet’s teaching, injustice, judgement, and truth.

Heaven’s Worship Service Part 1: God’s Regal Priets

Heaven’s Worship Service Part 1: God’s Regal Priets

Revelation 4:4-11

From this passage forward, worship is one of the imost prominent concepts in the Revelation, occurring 23 times so I want to opent with a word study…

Proskuneo

  1. to kiss the hand to (towards) one, in token of reverence
  2. among the Orientals, esp. the Persians, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence
  3. in the NT by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or to make supplication
    1. used of homage shown to men and beings of superior rank
      1. to the Jewish high priests
      2. to God
      3. to Christ
      4. to heavenly beings
      5. to demons
  • Revelation 4:10: “him that sat on the throne, andworship him that liveth forever and ever,”
  • Revelation 5:14: “fourand twenty elders fell down and worshipped him that liveth forever and ever.”
  • Revelation 7:11: “their faces, andworshiped God,”
  • Revelation 9:20: “of their hands, that they should notworship devils, and idols”
  • Revelation 11:1: “the altar, andthem that worship “
  • Revelation 11:16: “fell upon their faces, andworshiped God,”
  • Revelation 13:4: “Andthey worshiped the dragon which gave power unto the”
  • Revelation 13:4: “unto the beast: andthey worshiped the beast, saying, Who”
  • Revelation 13:8: “upon the earthshall worship him, whose names are not”
  • Revelation 13:12: “them which dwell therein toworship the first beast,”
  • Revelation 13:15: “and cause that as many as would notworship the image”
  • Revelation 14:7: “judgment is come: andworship him that made heaven, and earth,”

 

  • Revelation 14:9: “a loud voice, If any manworship the beast and his”
  • Revelation 14:11: “no rest day nor night,who worship the beast”
  • Revelation 15:4: “nations shall come andworship before thee”
  • Revelation 16:2: “of the beast, andupon them which worshiped his image.”
  • Revelation 19:4: “the four beasts fell down andworshiped God that sat”
  • Revelation 19:10: “at his feetto worship  And he said unto me,”
  • Revelation 19:10: “the testimony of Jesus:worship God: for the testimony”
  • Revelation 19:20: “of the beast, andthem that worshiped his image. These both were cast”
  • Revelation 20:4: “and which had notworshiped the beast, neither his”
  • Revelation 22:8: “and seen, I fell downto worship before the feet of the”
  • Revelation 22:9: “sayings of this book:worship “

 

 

Our attention now turns to the priests (Elders) surrounding the Throne. They have come to bring the sacrifices of praise and thanksgiving. The final blood sacrifice has been made (Hebrews 1:3, Hebrews 10:12) and now forever and ever the sacrifices offered to God are praise and thanksgiving…

John MacArthur-

4:4 twenty-four elders. Their joint rule with Christ, their white garments (19:7, 8), and their golden crowns (2:10) all seem to indicate that these 24 represent the redeemed (vv. 9–11; 5:5–14; 7:11–17; 11:16–18; 14:3; 19:4). The question is which redeemed? Not Israel, since the nation is not yet saved, glorified, and coronated. That is still to come at this point in the events of the end. Their resurrection and glory will come at the end of the 7-year tribulation time (cf. Dan. 12:1–3). Tribulation saints aren’t yet saved (7:9, 10). Only one group will be complete and glorified at that point—the church. Here elders represent the church, which sings the song of redemption (5:8–10). They are the overcomers who have their crowns and live in the place prepared for them, where they have gone with Jesus (cf. John 14:1–4).

An alternate view: Elders represent the people of God, especially in the Old Testament. The 24 courses of the priesthood represented all the priests (1 Chronicles 24), and the 12 tribes and the 12 apostles represent all the faithful.

The alternate view is nice but the key is In Revelation 5:9-10, the twenty-four elders sang a song of praise to Jesus, and they cried out: For You were slain, and have redeemed us to God by Your blood, out of every tribe and tongue and people and nation. In that passage, the twenty-four elders clearly spoke as representatives of all God’s people, of the great company of the redeemed.

Clothed in white robes; and they had crowns of gold on their heads:

Although angels are often portrayed in white robes, they are not pictured with crowns. Paul gives us a clue in Romans 8:17and if children, also heirs—heirs of God and coheirs with Christ—if indeed we suffer with him so that we may also be glorified with him.

You would, realistically, expect to find all of the King’s children to be found with their own crowns as we see here.

The crowns are symbolic of rewards; the Bible speaking of 5 crowns as rewards for the believers.

 

Crown of Life

The Crown of Life is referred to in James 1:12 and Revelation 2:10; it is bestowed upon “those who persevere under trials.” Jesus references this crown when he tells the Church in Smyrna to “not be afraid of what you are about to suffer… Be faithful even to the point of death, and I will give you the crown of life.”[7]

Incorruptible Crown

The Incorruptible Crown is also known as the Imperishable Crown, and is referenced in 1 Corinthians 9:25. This epistle, written by Paul of Tarsus, deems this crown “imperishable” in order “to contrast it with the temporal awards Paul’s contemporaries pursued”.[8] It is therefore given to those individuals who demonstrate “self-denial and perseverance.”

Crown of Righteousness

The Crown of Righteousness is mentioned in 2 Timothy 4:8, and is promised to “those who love and anticipate” the Second Coming of Christ. These Christians desire intimacy with God.

Crown of Glory

The Crown of Glory is discussed in 1 Peter 5:4 and is granted to Christian clergy, who “shepherd the flock in unselfish love being a good example to others” 1 Peter 5:2-4.

Crown of Rejoicing

The Crown of Rejoicing is also known as the Crown of Exultation, or Crown of Auxiliary. Delineated in 1 Thessalonians 2:19 and Philippians 4:1, it is given to people who engage in evangelism of those outside the Christian Church.[13] In the New Testament, Paul earns this crown after winning the Thessalonians to faith in Jesus.

Let’s develop this a little further…

The use of twenty-four elders most probably derived from 1 Chronicles 24:1-5 in which the priests were organized into twenty-four groups. This “kingdom of priests” represents the church that dwells in heaven with the Lord during the tribulation period. As was pointed out by Peter, the Church is a chosen people, a royal priest hood (See 1 Peter 2:9). It is almost as if Peter has spelled out exactly what his dear friend John was shown in Heaven. The 24 Elders, or Presbyters if you like (since both are synonymous translations of presbuteros) are a type and picture of the  Royal Priesthood of which Peter spoke and which comprises the church.

This would also help alleviate the concern of Israel being represented in heaven during the tribulation period when Israel had not yet believed in the Lord on a large scale. Further, it would remove the problem of these elders representing the apostles since John himself, an apostle, was the one having the vision (Would he have seen himself as one of the twenty-four elders and not mentioned it?).

Again, while not specifically explained, the information in Scripture most likely identifies these twenty-four elders as representatives of the church, those who will dwell with the Lord during the tribulation period while God’s judgments take place on the earth. Further, this fits the historic view of elders representing leadership of local churches (1 Timothy 3:1-7; Titus 1:5-9), offering a picture of God’s people worshiping God after escaping the tribulation as a result of the rapture (John 14:1-3; 1 Thessalonians 4:13-18; 1 Corinthians 15:51-58).

Dr. Thomas Ice discusses the significance of the number 24 and I would like to quote him at length:

 

WHY THE NUMBER TWENTY-FOUR?

Some believe that the number 24 represents all the redeemed throughout history and not just the church. It is argued that in Revelation 21:12–14 the New Jerusalem in the Eternal State is made up of 12 gates with the names of the 12 tribes of Israel written on them (21:12). In verse 14, the wall around the city is made up of 12 foundation stones with the names of the 12 apostles of the Lamb written on them. Thus, 12 plus 12 equals 24 and that would mean that the 24 elders must be composed of all the redeemed, both Israel and the church.

There are a number of problems with this view. First, Revelation 21 does not use the number 24. Instead, to come up with 24 one must add the two numbers together and that requires an assumption not stated in the text. Why did Revelation 21 not use the number 24? Instead, there are two different items to which the two sets of 12 refer. The 12 gates signify the sons of Israel while the church is represented by 12 foundation stones. To mix the gates and foundation stones would be a case of mixing apples and oranges, so to speak. The 24 elders are seen throughout Revelation as a single group, whoever they represent. Revelation 21 does not use the number 24 and is not a reference to the 24 elders.

The number 24 is used in the Old Testament in a similar way that we see its use in Revelation. “There were twenty-four officers of the sanctuary representing the twenty- four courses of the Levitical priests (1 Chron. 24:4–5, 7–18), as well as twenty-four divisions of singers in the temple (1 Chron. 25).”

In Chronicles 24 was God’s choice to represent the Levitical priests and the Levitical singers. Thus, 24 appears to be a representative number in Revelation 4 as the elders denote the church in heaven before God’s war council in preparation for the judgment of the world during the tribulation.

Only in one instance does an individual from the 24 elders act as an individual (Rev. 5:5). In this instance it is to speak as the interpreting person to tell John to stop bawling because no one was found to open the scroll. The elder says, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals.” Why is one of the 24 elders called upon to explain things to John? One of the 24 elders is called upon, instead of an angel that normally explains things in Revelation, because they are the only ones within God’s throne-room that has personally experienced salvation. Since John’s question relates to salvation, it was appropriate for a redeemed individual to note that the Lamb of God—Jesus—was the one qualified to open the scroll. That scroll is the title deed to planet earth and if no one was able to open it then the redemption of earth and mankind could not have been carried out. That is why John was weeping, because he knew that his destiny and that of all of humanity depended upon finding one qualified to open the scroll.”

Elohim: the Author and Finisher of History (Revelation 4:2-6)

Elohim: the Author and Finisher of History (Revelation 4:2-6)

John is given a glimpse of the One who sits on Heaven’s Throne. In our overview of the chapter we saw that this view is an anthropomorphic presentation of God in His dazzling majesty so that we might begin to have a comprehension of His Person. We are about to see the Divine Judgment machine unleashed but before we do, it is helpful to see God in the stream of history… 

  1. Elohim: He that sits on the throne is the God who created

Genesis 1:1, “In the beginning God created the Heaven and the earth.” In Hebrew it is Beresheet bara Elohim et hashamayim ve’et ha’aretz. Without trying to explain the complexities of Hebrew Grammar, I do want to point out that the Rabbis teach that this is actually out of order and, apart from Divine direction, it should read Elohim bara b’resheet. God did this on purpose; the emphasis is not on the who but is instead on the what and the when. Literally translated, this sentence should read, “At the beginning, God created…” When? At the start of all things. What happened? God created. We can logically infer that it is so obvious that no one else could create that God allowed the change in word order to emphasize the ordering of creation. Why would that matter, especially when studying the book of Revelation? Simply put, God is showing, and quite emphatically, that it is He who sets the times and seasons of all things. He caused it to be and He is the one who will cause it to end.

 

Rabbi Dr. David Stern, a Messianic Jew points out a couple items I want to bring to your mind. Quoting Dr. Stern on the name Elohim: “The root meaning of the word is unknown. The most probable theory is that it may be connected with the old Arabic verb alih (“to be perplexed, afraid”; “to seek refuge because of fear”). Eloah, Elohim, would therefore translate as “he who is the object of fear or reverence.” From this God makes clear that He is to be the object of our reverence or adoration. To a degree, there should be a fear and trembling, even among God’s special people, the Redeemed.

Dr. Stern also points out in his commenting on Genesis, that which we have already postulated, that God is placing emphasis on the what and when of creation, that God is showing us both the ordering and the giver of order.

Circling back to Revelation 4 and the description of the One who sits on the Throne…God is portrayed in His dazzling majesty. This is the fullest picture that we are given in Scripture to illuminate one of God’s titles, Melek ha’ Olam, King of All Things.

In Revelation 4 we are given a full orbed picture of Heaven’s Throne Room. Judgment is a about to begin (In chapter 5 the Judge is revealed) but God takes great care to put His Majesty, Splendor and Kingship on display. As it says later in the chapter, He is creator of all things and for His pleasure they were created. It is revealed, then that God who has created, now calls His courtiers into His presence to commence the Judgment.

Two other times, we see a foreshadowing of this moment. Isaiah and Ezekiel see the LORD. Daniel sees the Ancient of Days seated on His throne but does not give much detail. Meanwhile it is Isaiah and Ezekiel who give us a sneak preview. Let’s look…

Isaiah 6:1-4 (CSB)

In the year that King Uzziah died, I saw the Lord seated on a high and lofty throne, and the hem of his robe filled the temple. Seraphim were standing above him; they each had six wings: with two they covered their faces, with two they covered their feet, and with two they flew. And one called to another:

Holy, holy, holy is the Lord of Armies;
his glory fills the whole earth.

 

The foundations of the doorways shook at the sound of their voices, and the temple was filled with smoke.

 

Ezekiel 1:4-28

I looked, and there was a whirlwind coming from the north, a huge cloud with fire flashing back and forth and brilliant light all around it. In the center of the fire, there was a gleam like amber. The likeness of four living creatures came from it, and this was their appearance: They looked something like a human, but each of them had four faces and four wings. Their legs were straight, and the soles of their feet were like the hooves of a calf, sparkling like the gleam of polished bronze. They had human hands under their wings on their four sides. All four of them had faces and wings. Their wings were touching. The creatures did not turn as they moved; each one went straight ahead. 10 Their faces looked something like the face of a human, and each of the four had the face of a lion on the right, the face of an ox on the left, and the face of an eagle. 11 That is what their faces were like. Their wings were spread upward; each had two wings touching that of another and two wings covering its body. 12 Each creature went straight ahead. Wherever the Spirit[a] wanted to go, they went without turning as they moved.

13 The likeness of the living creatures was like the appearance of blazing coals of fire or like torches. Fire was moving back and forth between the living creatures; it was bright, with lightning coming out of it. 14 The creatures were darting back and forth like flashes of lightning.

15 When I looked at the living creatures, there was one wheel on the ground beside each of the four-faced creatures. 16 The appearance of the wheels and their craftsmanship was like the gleam of beryl, and all four had the same likeness. Their appearance and craftsmanship was like a wheel within a wheel. 17 When they moved, they went in any of the four directions, without turning as they moved. 18 Their four rims were tall and awe-inspiring, completely covered with eyes.19 When the living creatures moved, the wheels moved beside them, and when the creatures rose from the earth, the wheels also rose. 20 Wherever the Spirit wanted to go, the creatures went in the direction the Spirit was moving. The wheels rose alongside them, for the spirit of the living creatures was in the wheels. 21 When the creatures moved, the wheels moved; when the creatures stopped, the wheels stopped; and when the creatures rose from the earth, the wheels rose alongside them, for the spirit of the living creatures was in the wheels.

22 Over the heads of the living creatures the likeness of an expanse was spread out. It gleamed like awe-inspiring crystal, 23 and under the expanse their wings extended one toward another. They each also had two wings covering their bodies. 24 When they moved, I heard the sound of their wings like the roar of a huge torrent, like the voice of the Almighty, and a sound of tumult like the noise of an army. When they stopped, they lowered their wings.

25 A voice came from above the expanse over their heads; when they stopped, they lowered their wings. 26 Something like a throne with the appearance of lapis lazuli was above the expanse over their heads. On the throne, high above, was someone who looked like a human. 27 From what seemed to be his waist up, I saw a gleam like amber, with what looked like fire enclosing it all around. From what seemed to be his waist down, I also saw what looked like fire. There was a brilliant light all around him. 28 The appearance of the brilliant light all around was like that of a rainbow in a cloud on a rainy day. This was the appearance of the likeness of the Lord’s glory. When I saw it, I fell facedown and heard a voice speaking.

I could spend half a dozen sermons, easily, on the Ezekiel passage but for this lesson we will leave it as an illustration.

 

  1. God responds to sin with the promise of a Redeemer

 

Genesis 3:1

Now the serpent was more subtil…

I wonder how often we miss the serpent’s subtle whisper tempting us to say God is not enough (exactly what sin is)

The serpent often tempts not with a full throated shout, no that would be too obvious. That temptation you could see coming and resist. It’s his whisper that traps us. But its been the same question for 6000 years, “yea hath God said…?” So often we fall into the trap of thinking “good question” instead of getting out the shovel and taking off the serpent’s head.

 

Before God metes out grace, He gives a curse to the serpent and then we have the Proto euangelion…

 

“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15, KJV)

 

Protevangelium is a compound word of two Greek words, protos meaning “first” and evangelion meaning “good news” or “gospel”. Thus the protevanglium in Genesis 3:15 is commonly referred to as the first mention of the good news of salvation in the Bible.

Strictly speaking, the protevangelium refers to the last part of Genesis 3:15, “it shall bruise thy head and thou shalt bruise his heel.” According to H. C. Leupold, this passage uses a zeugma in the word “bruise”, which may be translated “it shall crush thy head and thou shalt bruise his heel.”

Because of the grave nature of the context, the fall of man, this passage describes more than just a man stepping on a snake’s head. The reference to the seed of the woman as Christ is believed to relate to the Virgin birth of the Messiah, as well as the Hypostatic union of the Divine nature with the Human nature of Christ.

Old Testament scholar Derek Kidner describes the Protevangelium as “the first glimmer of the gospel.” Several of the early Church fathers, such as Justin Martyr (160 AD) and Irenaeus (180 AD), regarded this verse “as the Protoevangelium, the first messianic prophecy in the Old Testament.


Exposition of Genesis, H. C. Leupold D.D, Online Bible edition, Gen 3:15

Jump up to: a b Louis Berkhof, Systematic Theology, Eerdman’s 1996, page 294

^ Derek Kidner, Genesis: An Introduction and Commentary, (IVP, 1967), p. 70.

^ Gordon J. Wenham, WBC: Genesis 1-15, (Thomas Nelson, 1987), pp. 80–81.

 

 

We then see the first blood atonement, grace’s response to sin.

In Genesis 3:21 the pattern of substitutionary atonement is set. God kills an animal or two (the Scripture does not directly say) and gave the man and the woman the skin as covering. Many believe this animal was a sheep/lamb thereby offering a prophecy of the messianic sacrifice of Jesus as the Lamb of God.  While this view is entirely speculative, it is reasonable. I cannot say for sure what animal God may have slain. The point is, the Lord God transferred the sin to the innocent animal along with its immediate consequence, instant death. It was grace that provides this atonement.

 

III. God the Son Redeems a People

This is best explained in what we refer to as the Romans Road to Salvation:

 

It starts out with our Problem from Romans 3:23:

For all have sinned and fall short of the glory of God.

It then moves to our Peril in Romans 6:23:

            For the wages of sin is death . . .

And to God’s Provision in Romans 5:8:

            But God demonstrates his own love for us in this:  while we were still sinners, Christ died for us.

The Romans Road culminates in our Response in Romans 10:9:

 

  1. Elohim, the Majesty on High closes History with the Judgment

 

The Rapture having now come to pass, all of Heaven turns its attention to the Throne.

 

This is, of course, not a literal throne; it is a symbol of God’s power, majesty, and regal authority (1 Kings 22:19; Psalm 11:4; 103:19; Isaiah 6:1; 66:1; Ezekiel 1:26)

 

The Reformation Heritage KJV Study Bible has an incredible comment on this portion of the Scripture.

“The vision of the throne reveals that the King is (a) beautiful, rich, and valuable like precious stones ( jasper, sardine or red carnelian, and emerald ); (b) gracious to sinners and faithful to His covenants (rainbow; Gen. 9:12-17); (c) dwelling with His victorious old covenant and new covenant people (twelve plus twelve elders; 21:12,14) in His holy temple (lamps, sea, lion, and calf or young ox; 1 Kings 7:23-25,29,36,49,51); (d) judging according to His fearsome power and righteous law (lightnings and thunderings like Mt. Sinai; Ex. 19-20); (e) shining out in the witness of the churches by the Holy Spirit (seven lamps . . . seven Spirits; and (f) attended by servants representing all the powers (lion, calf, man, eagle) and wisdom (full of eyes) of heaven and earth (5:13; Ezek. 1:10). What a glorious King!”

 

I disagree with them on the symbolism of the 24 Elders but the rest of it, I find spot on.

 

Human monarchs are often arrayed in fine clothes and bedecked with jewels presenting a wondrous sight. However, the Holy Spirit shows John that God outshines them all. His glory is still veiled, here, so John is not incinerated by blazing holiness and yet we see that even Solomon in all his glory is but a beggar compared to the One who is Majesty on High.

 

All of history has led up to this moment. Regardless of your view on the fall-supralapsarian, infralapsarian, or sublapsarian in the order of God’s Decrees, there has never been a moment when God did not intend to be a Redeemer and now, in this moment, the Redeemed are in Heaven, ministering before the Throne. There are still some Redeemed to be gathered in during the Tribulation, but here, all the Redeemed of the Church Age stand before the Throne and we, along with the Four Living Creatures, lead the worship in Heaven.

 

Why do the Elders cast their crowns and the feet of the One on the Throne? It is an emphatic declaration. “You, our Lord and our God ARE our reward and our treasure.”  Any crown we are given, though glorious, will not compare to being face to face with the King. Why bother with feeble accoutrements when Majesty Himself is now with us and we with Him, never to again be separated.

What is Dispensationalism (guest post from James Quiggle)

What is Dispensationalism (guest post from James Quiggle)

Dispensationalism views the world as a household run by God. Every household is run in a particular way, which we might call an “economy.”

From time to time God changes his economy—the way in which he runs his household—as human civilization develops. Those different economies are called “dispensations.” For example, we can see God ran his previous economy, the dispensation of the Mosaic Law, different than the way he runs his present economy, the dispensation of the NT church.

Dispensationalism as a theology is defined by three basic beliefs.

  1. The consistent application of the Literal hermeneutic (method of interpretation) to every Scripture and every doctrine. (In contrast, Reformed theology does not apply the Literal hermeneutic to eschatology—end times prophecy—but interprets by allegory or spiritualizing.)
  2. The NT church is not a new Israel, but a different people group in God’s plans. Dispensationalism believes God has a continuing plan for national ethic Israel and a different (but in some ways related) continuing plan for the NT church. (In contrast, Reformed theology believes the NT church has become the new Israel and God has transferred to the NT church all the promises he made to national ethic Israel, most now to be fulfilled spiritually, not literally.)
  3. The purpose of God in the world is his own glory. In contrast, Reformed theology, while it believes in God’s glory, believes God’s purpose in the world is salvation. Dispensationalism believes God gets glory not only from salvation but also from his justice on unsaved sinners, and how God leads his saved people in the world to victory over sin.

That is the basic outline.

Holy Bound Rebinders Review

Holy Bound Rebinders Review

 

Today, I am reviewing a Bible rebind done by Holy Bound. This Bible was already rebound when I acquired it. The Bible was not provided for a review nor was this review solicited by the binder. I sourced this Bible on my own.

Holy Bound Photos

The Bible

This was a hardcover to leather conversion in black cowhide leather. I chose the MacArthur Study Bible in the NIV because it is my favorite of the MacArthur Study Bibles.

 

The Leather Cover

This is a black cowhide leather with a paste down lining. The leather is a little thin but it does feel substantial enough that I don’t think there would be any issues using it on a regular basis; it has been my every day carry Bible since its arrival.

 

 

Holy Bound offers leathers of varying thickness, as I said this leather is a little on the thinner end of the spectrum. The choice of a thinner leather is the choice to make if you want an inexpensive rebind, especially if you are a tight budget or if you are just getting your feet wet with rebinding.

 

I do recommend spending the additional money for a bit thicker leather. I have handled many leathers over the years and I can tell you that, while cowhide is a sturdy leather, you do want a measure of thickness for a Bible.

 

For most of you, a paste down liner will not be a problem. Here in Arizona, though, I will most likely need to replace the lining within a couple years as most book pastes cannot withstand Arizona’s punishing heat.

 

Believe it or not, a paste down liner does have advantages especially with a thinner leather. The advantage a paste down liner gives you is to offset the limpness of the leather and make the Bible feel sturdier. I actually think this is a good idea, using a paste down liner.

 

The Conversion

I am not 100% certain that the NIV MacArthur Study Bible has a sewn binding but it does appear that Holy Bound reinforced the  spine and the binding before attaching the leather cover.

 

Two very long, and I mean almost as long as in an Allan Bible, red satin ribbons were added. Two ribbons is the minimum that I look for in a quality Bible, since most reading plans have a OT and an NT reading for each day and you want to properly mark your place in your plan. I also look for the ribbons to be long enough to lift the corner of the Bible sufficiently to get a finger in and open the Bible. Note: you don’t use only the ribbon to open the Bible as even the most careful person can tear a Bible page by only using the ribbon to open it.

 

Aesthetics

It is hard to go wrong with the classic color combination of black leather and red ribbons.

 

I do prefer a fully grained Bible cover but in this case the ironed cowhide is fairly well done.

 

Overall Impression

The rebind is nicely done. I would say that it is more of an entry level rebind. That is not to say that there are any quality issues. As I said,  this is for rebind on a budget; you get quality work at a fairly low price, probably 1/3 to ½ of of the cost of other rebinders.

 

I do recommend that you spend a little extra money for thicker leather. A thicker leather will withstand more heavy use than a thin leather and, in the event of a drop, it will be more impervious to damage.

Good Friday Prayer and Fasting

Good Friday Prayer and Fasting

This is a guest post from Doug Warwick (Pastor Matt’s Mentor)

 

In isolation and practicing social distancing during this pestilence, we are in Holy Week, the final week of Jesus Christ’s ministry on earth culminating in His death, burial, and resurrection.

I submit for your consideration a God-fearing way to commemorate Good Friday in your place of isolation:  a day of fasting and prayer.

Fasting to deny the flesh (Rom 7:18), redeeming the time because the days are evil.  Fast to the extent you are medically able from before sunrise to sunset.

  • before sunrise, Jesus was betrayed, arrested, tried illegally
  • after sunrise, Jesus was beaten, scourged, had His beard ripped out, spit on, and mocked
  • at 9am,. Jesus was crucified
  • at noon, darkness covered the land
  • at 3pm, “It is finished!” and Jesus gave up the ghost (John 10:17-18)
  • before sunset, Jesus was buried

Prayer to look not at the things seen but at the things not sees (2 Cor 4:18) and to commune with the Living God.

  • confess our sins and the sins of this nation, praying like Jeremiah, Daniel, and Isaiah
  • repent of our sin
  • plead with God to give this nation the gift of repentance (2 Tim 2:25-26)
  • we and this nation would reject Life-less idols worshipped  (Joshua 24:14-15)
  • boldly seek the mercy and grace we need in this time (Heb 4:16)
  • surrender to being conformed into the image of Jesus Christ (Rom 8:29)
  • pour out our heart to be accounted worthy to escape the things coming upon the world to to stand before Jesus  (Luke 21:36)
  • that our faith be increased  (Mark 9:23-24, Luke 17:5)
  • protection for our families and Church family from this pestilence
  • have understanding of the times (Days of Noah and Days of Lot) that we would know what to do (1 Chron 12:32)

Separated yet one, let us see what the LORD will do!