What’s So Special About Christianity?

By J. Warner Wallace 1/26/2018

     Every world view takes a position regarding eternity. Even those who don’t believe in God, still believe something about death and the possibility of heaven. To disbelieve a claim requires a belief in something contrary. When I was an atheist, I believed something about eternity and the possibility of life after death:

     1. If you’re an Atheist… | You deny that there is a God, have no belief in supernatural phenomena (or anything beyond the natural realm), and no belief in an afterlife.

     All the world’s religious belief systems, on the other hand, posit that humans can work their way into God’s presence through some set of good behaviors. Regardless of religious system, all proclaim a similar truth: you, as a simple human, can control (or at least contribute to) your own eternal destiny.

     2. If you’re a Jew… | You obey the Ten Commandments

     3. If you’re Muslim… | You obey the Five Pillars of Faith

James "Jim" Warner Wallace (born June 16, 1961) is an American homicide detective and Christian apologist. Wallace is a Senior Fellow at the Colson Center for Christian Worldview and an Adjunct Professor of Apologetics at Biola University in La Mirada, California. He has authored several books, including Cold-Case Christianity, God’s Crime Scene, and Forensic Faith, in which he applies principles of cold case homicide investigation to apologetic concerns such as the existence of God and the reliability of the Gospels.

• Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels

• God's Crime Scene: A Cold-Case Detective Examines the Evidence for a Divinely Created Universe

• Alive: A Cold-Case Approach to the Resurrection

• Cold-Case Christianity for Kids: Investigate Jesus with a Real Detective

• Keeping Your Kids on God's Side: 40 Conversations to Help Them Build a Lasting Faith

• Forensic Faith: A Homicide Detective Makes the Case for a More Reasonable, Evidential Christian Faith

How Diverse Was Early Christianity? Clearing Up a Few Misconceptions

By Michael J. Kruger 1/18/2016

     For some critical scholars, the most important fact about early Christianity was its radical theological diversity. Christians couldn’t agree on much of anything, we are told. All we have in the early centuries were a variety of Christian factions all claiming to be original and all claiming to be apostolic.

     Sure, one particular group–the group we now know as “orthodox” Christianity–won those theological wars. But why (the argument goes) should we think this group is any more valid than the groups that lost? What if another group (say the Gnostic Christians) had won? If they had, then what we call “Christianity” would look radically different.

     Thus, according to these critics, in the second and third centuries there really was no such thing as “Christianity.” Rather there were “Christiantities” (plural), all of which were locked in a battle for theological supremacy.

     This entire line of thinking, of course, goes back to Walter Bauer’s 1934 book Orthodoxy and Heresy in Earliest Christianity. But, its most ardent supporter today is Bart Ehrman.  Ehrman describes precisely this view of early Christianity:

     "The wide diversity of early Christianity may be seen above all by the theological beliefs embraced by people who understood themselves to be followers of Jesus. In the second and third centuries there were, of course, Christians who believed in one God. But there were others that insisted there were two. Some said there were thirty. Others claimed there were 365 (Lost Christianities, 2).

Will Some People in Heaven Have More Joy Than Others?

By John Piper 1/30/2017

     Let me clarify that I don’t mean to imply in talking that way that there are not other ways in the age to come that our rewards are experienced as different. Jesus says: You are going to reign over ten cities. I am going to reign over five cities (see Luke 19:17–19). And I think that means very concretely and specifically it may happen just that way: You may be the mayor of ten big cities, and I may be the mayor of five little cities. And I don’t mean to imply those specificities lose all their concreteness.

     So, don’t take it that way. But what we find in the New Testament is that the greatness of our rewards in the age to come is said to correspond to the life of obedience that we have lived here. We don’t earn the rewards. They are graciously given by God. We don’t deserve them. And they will be evidences that God looks with favor upon his own work of grace in our lives, working through us. So, the rewards are intended not as evidences of being earned, but rather as occasions for happiness in heaven, not disappointment.

     But if they are occasions for happiness and some people have greater rewards than others, will not some people be happier than others? Yet isn’t the picture of heaven where every tear is dried up and every sorrow will be removed (Revelation 21:4) and in God’s presence is fullness of joy for all believers (Psalm 16:11)? So, on the one hand, you have every saint promised fullness of joy. I think that is right. And on the other hand, we are promised differing rewards, which are occasions for greater or lesser joy. So, how does that work? That is the question.

     Let me simply read a few passages so you get a real clear textual foundation for the issue here. These are texts that get at the differentiation in rewards in the age to come:

2 Corinthians 5:10, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.”

Revelation 2:23, “I will give to each of you according to your works.”

Ephesians 6:5–8, “Bondservants . . . [do] the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that” — this is really important — “whatever good anyone does, this he will receive back from the Lord.” That is amazing. Every single good deed gets a special response from God in the age to come.

Luke 19:17, “Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.” And then another is over five (Luke 19:19).

Matthew 10:41, “The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”

     So, there will be all of these differences among us in the age to come. But all of us will have fullness of joy. So, what is the solution?

Thirty Seconds Alone with God

By Tony Reinke 1/30/2017

     Our Twitter and Facebook habits make praying harder than ever.

     But before we look at the stats, let’s take a moment to appreciate the magic of conscious life, the capacity to focus on one thing, like this article and this unfolding sentence, following it along until it ends with a little dot. No doubt, as a reader, you’re fighting the chronic digital urge to skim.

     We give our attention because we have attention to give. With our attention we can attend to one thing and avert from another thing.

     The power to fixate is part of God’s miracle in creation. Without attention, faith would be impossible. God not only created us to live and breathe and walk, like his other creatures; he wants us also to believe in him and to trust his word, to listen. The full scope of our affectional life becomes precious when we see it as our capacity to attend.

     Mind-setting is the basis of our devotion to Christ, and it gives rise to every love and longing in our heart. What our eyes linger on, our hearts will learn to love. What our hearts love, our eyes will linger on. When by supernatural grace Christ becomes the highest prize in our life, then he becomes the supreme focus of our attention. Thus, Paul challenges us to “set your minds on things that are above, not on things that are on earth” (Colossians 3:2).

     Tony Reinke is senior writer for Desiring God and author of three books. He hosts the Ask Pastor John podcast and lives in the Twin Cities with his wife and three children.

Tony Reinke Books:

• 1     12 Ways Your Phone Is Changing You
• 2     Newton on the Christian Life: To Live Is Christ
• 3     Lit!: A Christian Guide to Reading Books
• 4     The Joy Project: A True Story of Inescapable Happiness

Read The Psalms In "1" Year

Psalm 17

1 Hear a just cause, O LORD; attend to my cry!
Give ear to my prayer from lips free of deceit!
2 From your presence let my vindication come!
Let your eyes behold the right!

3 You have tried my heart, you have visited me by night,
you have tested me, and you will find nothing;
I have purposed that my mouth will not transgress.
4 With regard to the works of man, by the word of your lips
I have avoided the ways of the violent.
5 My steps have held fast to your paths;
my feet have not slipped.

Exodus 40

By Don Carson 3/29/2018

     The closing lines of Exodus 40 tie together several important themes already introduced, and anticipate several others. Here the construction of the tabernacle is complete, along with the vestments and accoutrements for priestly service. “Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle”(40:34).

     This must be the pillar of cloud (during the day) and the pillar of fire (during the night) that had accompanied them from the beginning. It signaled the very presence of God, and gave them direction as to when and where to move. Now that cloud rests over the newly constructed tabernacle or Tent of Meeting, settling in it, filling it. Indeed, in this inaugural filling, the presence of the Lord is so intense that not even Moses, let alone any other, can enter (40:35). Moreover, from now on the cloud of glory rests upon the tabernacle when the people are to stay put, and rises and leads the people when they are to move on (40:36-38). Six observations:

     (1) For the pillar of cloud and fire to rest on the tabernacle is to link this structure with the visible symbol of the ongoing, guiding, powerful presence of God.

     (2) At one point, after the wretched rebellion that resulted in the construction of a golden calf, God had refused to go up in the midst of his covenant community. Moses interceded (Ex. 32-34). Here is the fruit of his prayers. The tabernacle is now built, the presence of God hovers over it in the symbolic form with which the people have become familiar, and all of this right in the midst of the twelve tribes.

     (3) This focus on the tabernacle at the end of Exodus prepares the way for the opening chapters of Leviticus, viz. the specification of the sacrifices and offerings to be performed in connection with tabernacle service.

     (4) That tabernacle anticipates the temple. In fact, it is a kind of mobile temple. In the days of Solomon, when the permanent structure is complete, the glory of God likewise descends there, establishing the link with the tabernacle and with the pillar of cloud and fire of the wilderness years.

     (5) To anticipate the future: nothing more powerfully symbolizes the impending destruction of Jerusalem than the vision of the departure of the glory of God (Ezek. 10-11).

     (6) Nothing more powerfully attests the unique revelatory and mediating role of Jesus Christ than the insistence that he is the true temple (John 2:19-22); and nothing more powerfully portrays the sheer glory of heaven than the assertion that there is no temple there, for the Lord God Almighty and the Lamb are its temple (Rev. 21:22).

Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).

Against the Priority of J to E

By Gleason Archer Jr.

     In his 1920 work entitled  Deuteronomy  and the Decalogue, R. H. Kennett advanced the argument that E was really the earliest of the written documents rather than J, and was composed about 650 B.C. for the mixed or hybrid population of North Israel (subsequent to the deportation of the ten tribes in 722 B.C.). J was written a few decades later, down in the Hebron area as a sort of counterblast to Josiah’s reforms (with his insistence on the sole legitimacy of the Jerusalem temple); its date was about 615 B.C. This J was probably the document referred to by  Jeremiah 8:8,  “But, behold, the false pen of the scribes hath wrought falsely.”

It goes without saying that the views of Pedersen (see p. 105) belong also in this division, for if all the materials of the Pentateuch are post-exilic in their final written form, there can be no more talk of the priority of J to E. The same is true of Engnell (see pp. 105–6). If all of  Genesis was made up of legend cycles preserved at the various local sanctuaries, and if all of  Exodus  through  Numbers  belongs to a P school of tradition, then there is no room for a J prior to E, nor indeed for any separate written J and E at all.

Against the Independent Existence of E as a Document Later Than J

     Paul Volz and Wilhelm Rudolph cooperated in 1933 in the publication of a study entitled Der Elohist als Erzahler: ein Irrweg der Pentateuchkritik? (The Elohist as a Narrator. A Mistake in Pentateuchal Criticism?). After a careful reexamination of the E passages, these scholars drew the conclusion that there were really no good grounds for making out a separate, coherent E source. They were simply parts of J or supplements to it. Volz proposed to do away with separate J and E sources and return to something comparable to the old Supplement Hypothesis. In  Genesis  we have only a single story writer (J), and E was no more than a later editor of this J work who may possibly have inserted a few sections of his own. As for P, no stories at all emanate from him; he was only the recorder of legislation and the composer of doctrinal sections such as  Genesis 1  and  17.

     The contribution of Mowinckel (pp. 101–2) may be referred to here. E was to him no separate document from J, but simply a Judahite religious adaptation of the Jehovistic material. E was more of a process than a document. Likewise, Pedersen’s approach (p. 105) involved a complete denial of the separate existence of J and E. Both represent oral material going back to the earliest time, and together they received written form after the exile.

Against the Josianic Date for Deuteronomy

     Ever since De Wette’s identification of  Deuteronomy  as the book of the law which was discovered by Hilkiah in the temple and read aloud to King Josiah in 621 B.C., the Josianic date for D was considered one of the surest of the “assured results of modern scholarship” by the whole Wellhausen school. As Wellhausen himself declared in his Prolegomena: “About the origin of  Deuteronomy  there is still less dispute; in all circles where appreciation of scientific results can be looked for at all, it is recognized that it was composed in the same age as that in which it was discovered, and that it was made the rule of Josiah’s reformation, which took place about a generation before the destruction of Jerusalem by the Chaldeans.”

     Against the background of this confidence, it is interesting to compare the treatment of the Josianic date (so pivotal to the whole Documentary Hypothesis) accorded by the twentieth-century critics from 1919 onward. Some of these insurgents shifted the date of D’s origin to a much earlier period than 621 B.C., while others preferred to transfer it to the post-exilic age. But both groups were unanimous in condemning the Josianic date as altogether unthinkable in view of the data of the text itself and of the historical conditions known to have prevailed at that time.

A Survey of Old Testament Introduction

The Problem Of The Old Testament

By James Orr 1907

THE SACRED ARK

It has been seen above what the critics think of the original ark which they allow to have existed. It was a sort of fetish-chest in which Jehovah, represented by two stones, probably meteoric, was thought of as carried about; or it was itself a fetish. This may be met by observing that, while Jehovah’s presence is conceived of as connected with the ark, the special symbol of His presence—the cloud, or pillar, or glory — is always distinguished from both ark and sanctuary: this in both JE and P sections. The cloud, or pillar of cloud and of fire, is represented as above the tabernacle, or over the people, or as going before them in their journeyings. Jehovah descends in the pillar to commune with Moses at the tabernacle. He dwells upon or between the cherubim. His presence, therefore, it is perfectly plain, was not identified with the ark, or with anything in it.

1. It is not denied, then, and it is a valuable admission, that there was an ark of Jehovah in Israel from the times of Moses. Where did it come from? The ark does not appear to have been with the people in Egypt: we may therefore conclude it to be a Mosaic institution. A first point of interest relates to the making of the ark. The only account we have of its construction is in the Priestly Code,  Ex. 25:10  ff.;  27:1  ff.; outside of P the first incidental notice is in the important passage,  Num. 10:33–36,  “And the ark of the covenant went before them,” etc., where, however, its existence is firmly assumed. On the critical side it is said — indeed, is taken for granted as one of the things about which “no doubt” exists — that originally the JE narrative also must have had an account of the making of the ark, now displaced by that of P.5 Let this be assumed: we discover from  Deut. 10:1–5,  which is supposed to follow this older account, that the ark of the JE story was an ark made “of acacia wood,” and was the repository of the two tables of the law, which agrees perfectly with the history we have. Thus far, therefore, there is no contradiction. It remains to be seen whether any emerges in the further notices of the nature, uses, fortunes, and destination of the ark.

2. We pass to the subsequent history of the ark, and note on this the following interesting facts. Its familiar name is “the ark of the covenant.” It is connected with the presence of Jehovah among His people. It goes before, or accompanies, the people in their journeys. It is invested with the most awful sanctity: to touch it irreverently is death. It is taken charge of, and borne, by Levitical priests, or by Levites simply. It is found, in the days of the  Judges,  at Bethel, where Phinehas, the son of Eleazar, the son of Aaron, ministers before it. In Eli’s days it is in the sanctuary at Shiloh. It is overshadowed by the cherubim. After its captivity among the Philistines, and prolonged sojourn at Kirjath-jearim, it is brought up by David with the greatest solemnity and the utmost rejoicings to Zion, and there lodged in a tent he had pitched for it. Finally, it is brought into the temple of Solomon, when we are told it had nothing in it “save the two tables of stone, which Moses put there at Horeb.” Here, as it stands, is a very fair history of the ark from pre-exilian sources, and it requires some ingenuity to discover wherein the ark of these accounts differs, in structure, character, and uses, from the ark of the law in  Exodus.  That ingenuity, however, is not wanting. One point of alleged contradiction, viz., that in JE the ark is represented as borne at a distance in front of the host, while in P it is carried, with the tabernacle, in the midst of the host, is considered below in connection with the place of the tabernacle. For the rest, the method is always at hand, and is freely resorted to, of getting rid of inconvenient testimony by the assumption of interpolation. This disposes, as noted above, of the words “the covenant,” and also of the mention of the “cherubim,” and gets rid of the notices of “Levites” as bearing the ark, in distinction from the priests. Thus, e.g., Professor H. P. Smith, following Wellhausen, disposes of the testimony in  2 Sam. 15:24.  That passage reads: “And lo Zadok also, and all the Levites that were with him, bearing the ark of the covenant of God.” This will not do, so the comment is: “The present text inserts ‘and all the Levites with him.’ But as the Levites are unknown to the Books of  Samuel  [they had been mentioned before in  1 Sam. 6:15 ], this is obviously a late insertion. Probably the original was ‘Zadok and Abiathar.’ ” On this subject, it can scarcely be held to be a contradiction that in some of the above passages it is the “priests” who bear the ark, while the Levitical law assigns that duty to the “Levites.” The carrying of the ark by the Levites on ordinary occasions, and as servants of the priests, does not preclude the bearing of it by priests on special occasions, as in  Josh. 3; 4.  It was the priests who were at all times primarily responsible for its right conveyance.

3. A point of some importance in its bearings on the descriptions of the ark in the Priestly Code, which, however, we do not remember having seen adverted to, is the relation of the ancient ark to that of the Solomonic temple. It is not denied, as we have seen, that there was an old Mosaic ark; but the fact is perhaps not always sufficiently attended to that, according to every testimony we have, it was this identical ark which was brought up and deposited in Solomon’s splendid house. The Mosaic tabernacle, on Graf’s view, is a “fiction”—a “copy” of the temple: it is the temple made “portable,” and projected back into Mosaic times. But the ark, at all events, was not a new thing in the temple. It was the old ark that was brought into it; the same old ark that can be traced back to the times of the  Judges,  and of Moses, and had experienced so many vicissitudes. It was an ark, therefore, which continued to exist, and whose character and structure could be verified, down to late historical times. It follows that, if the ark of the law is a “copy” of the ark of the temple, it must, in its general character, form, and structure, be pretty much a “copy,” likewise, of the real ark of the pre-Solomonic age. Exilian priests would hardly invent an ark totally different from that which had perished within quite recent memory.

Another reflection is suggested by the pre-Solomonic history of the ark. No one disputes the sacredness of the ark in the eyes of the Israelites. It was in a sense the centre and core of their religion. They had the most undoubting belief in the manifestations of God’s presence in connection with it, and in the importance of its possession, and of worship before it, as a pledge of God’s favour and protection. Yet after its return from the Philistines, and the judgment at Beth-shemesh, we find this holiest of objects taken to the house of a private Israelite, Abinadab, and allowed to remain there till David’s time, i.e., during the whole reign of Saul, guarded by this man’s son; apparently, therefore, without Levitical ministration, neglected and almost forgotten by the people. Then again we find it raised to highest honour by David and Solomon. We ask — Would it be safe to argue from the seeming neglect, at least intermission of religious use, of this sacred object for so long a period, to the denial of its earlier high repute, and established place, in the worship of the people? Or, if so extraordinary an irregularity must be admitted in this confused time, must we not, in consistency, admit the likelihood of msssany more?

The Problem of the Old Testament

The Pilgrim's Progress From This World To That Which Is To Come;
Delivered Under The Similitude Of A Dream

By John Bunyan 1678

THE FOURTH STAGE

Then he began to go forward; but Discretion, Piety, Charity, and Prudence would accompany him down to the foot of the hill. So they went on together, reiterating their former discourses, till they came to go down the hill. Then said Christian, As it was difficult coming up, so, so far as I can see, it is dangerous going down. Yes, said Prudence, so it is; for it is a hard matter for a man to go down into the valley of Humiliation, as thou art now, and to catch no slip by the way; therefore, said they, we are come out to accompany thee down the hill. So he began to go down, but very warily; yet he caught a slip or two.

     Then I saw in my dream, that these good companions, when Christian was got down to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a cluster of raisins; and then he went on his way,

“Whilst Christian is among his godly friends,
Their golden mouths make him sufficient mends
For all his griefs; and when they let him go,
He’s clad with northern steel from top to toe.”

     But now, in this valley of Humiliation, poor Christian was hard put to it; for he had gone but a little way before he espied a foul fiend coming over the field to meet him: his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back, or to stand his ground. But he considered again, that he had no armor for his back, and therefore thought that to turn the back to him might give him greater advantage with ease to pierce him with his darts; therefore he resolved to venture and stand his ground: for, thought he, had I no more in mine eye than the saving of my life, it would be the best way to stand.

     So he went on, and Apollyon met him. Now the monster was hideous to behold: he was clothed with scales like a fish, and they are his pride; he had wings like a dragon, and feet like a bear, and out of his belly came fire and smoke; and his mouth was as the mouth of a lion. When he was come up to Christian, he beheld him with a disdainful countenance, and thus began to question him.

     APOL. Whence came you, and whither are you bound?

     CHR. I am come from the city of Destruction, which is the place of all evil, and I am going to the city of Zion.

     APOL. By this I perceive thou art one of my subjects; for all that country is mine, and I am the prince and god of it. How is it, then, that thou hast run away from thy king? Were it not that I hope thou mayest do me more service, I would strike thee now at one blow to the ground.

     CHR. I was, indeed, born in your dominions, but your service was hard, and your wages such as a man could not live on; for the wages of sin is death,

Rom. 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.   ESV

therefore, when I was come to years, I did, as other considerate persons do, look out if perhaps I might mend myself.

     APOL. There is no prince that will thus lightly lose his subjects, neither will I as yet lose thee; but since thou complainest of thy service and wages, be content to go back, and what our country will afford I do here promise to give thee.

     CHR. But I have let myself to another, even to the King of princes; and how can I with fairness go back with thee?

     APOL. Thou hast done in this according to the proverb, “changed a bad for a worse;” but it is ordinary for those that have professed themselves his servants, after a while to give him the slip, and return again to me. Do thou so to, and all shall be well.

     CHR. I have given him my faith, and sworn my allegiance to him; how then can I go back from this, and not be hanged as a traitor.

     APOL. Thou didst the same by me, and yet I am willing to pass by all, if now thou wilt yet turn again and go back.

     CHR. What I promised thee was in my non-age: and besides, I count that the Prince, under whose banner I now stand, is able to absolve me, yea, and to pardon also what I did as to my compliance with thee. And besides, O thou destroying Apollyon, to speak truth, I like his service, his wages, his servants, his government, his company, and country, better than thine; therefore leave off to persuade me farther: I am his servant, and I will follow him.

     APOL. Consider again, when thou art in cool blood, what thou art like to meet with in the way that thou goest. Thou knowest that for the most part his servants come to an ill end, because they are transgressors against me and my ways. How many of them have been put to shameful deaths! And besides, thou countest his service better than mine; whereas he never yet came from the place where he is, to deliver any that served him out of their enemies’ hands: but as for me, how many times, as all the world very well knows, have I delivered, either by power or fraud, those that have faithfully served me, from him and his, though taken by them! And so will I deliver thee.

     CHR. His forbearing at present to deliver them, is on purpose to try their love, whether they will cleave to him to the end: and as for the ill end thou sayest they come to, that is most glorious in their account. For, for present deliverance, they do not much expect it; for they stay for their glory; and then they shall have it, when their Prince comes in his and the glory of the angels.

     APOL. Thou hast already been unfaithful in thy service to him; and how dost thou think to receive wages of him?

     CHR. Wherein, O Apollyon, have I been unfaithful to him?

     APOL. Thou didst faint at first setting out, when thou wast almost choked in the gulf of Despond. Thou didst attempt wrong ways to be rid of thy burden, whereas thou shouldst have stayed till thy Prince had taken it off. Thou didst sinfully sleep, and lose thy choice things. Thou wast almost persuaded also to go back at the sight of the lions. And when thou talkest of thy journey, and of what thou hast seen and heard, thou art inwardly desirous of vainglory in all that thou sayest or doest.

     CHR. All this is true, and much more which thou hast left out; but the Prince whom I serve and honor is merciful, and ready to forgive. But besides, these infirmities possessed me in thy country, for there I sucked them in, and I have groaned under them, been sorry for them, and have obtained pardon of my Prince.

     APOL. Then Apollyon broke out into a grievous rage, saying, I am an enemy to this Prince; I hate his person, his laws, and people: I am come out on purpose to withstand thee.

     CHR. Apollyon, beware what you do, for I am in the King’s highway, the way of holiness; therefore take heed to yourself.

     APOL. Then Apollyon straddled quite over the whole breadth of the way, and said, I am void of fear in this matter. Prepare thyself to die; for I swear by my infernal den, that thou shalt go no farther: here will I spill thy soul. And with that he threw a flaming dart at his breast; but Christian had a shield in his hand, with which he caught it, and so prevented the danger of that.

     Then did Christian draw, for he saw it was time to bestir him; and Apollyon as fast made at him, throwing darts as thick as hail; by the which, notwithstanding all that Christian could do to avoid it, Apollyon wounded him in his head, his hand, and foot. This made Christian give a little back: Apollyon, therefore, followed his work amain, and Christian again took courage, and resisted as manfully as he could. This sore combat lasted for above half a day, even till Christian was almost quite spent: for you must know, that Christian, by reason of his wounds, must needs grow weaker and weaker.

     Then Apollyon, espying his opportunity, began to gather up close to Christian, and wrestling with him, gave him a dreadful fall; and with that Christian’s sword flew out of his hand. Then said Apollyon, I am sure of thee now: and with that he had almost pressed him to death, so that Christian began to despair of life. But, as God would have it, while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly reached out his hand for his sword, and caught it, saying, Rejoice not against me, O mine enemy: when I fall, I shall arise,

Mic. 7:8  Rejoice not over me, O my enemy;
when I fall, I shall rise;
when I sit in darkness,
the LORD will be a light to me.   ESV

and with that gave him a deadly thrust, which made him give back, as one that had received his mortal wound. Christian perceiving that, made at him again, saying, Nay, in all these things we are more than conquerors, through Him that loved us.

Rom. 8:37 No, in all these things we are more than conquerors through him who loved us.   ESV

And with that Apollyon spread forth his dragon wings, and sped him away, that Christian saw him no more.

James 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.   ESV

     In this combat no man can imagine, unless he had seen and heard, as I did, what yelling and hideous roaring Apollyon made all the time of the fight; he spake like a dragon: and on the other side, what sighs and groans burst from Christian’s heart. I never saw him all the while give so much as one pleasant look, till he perceived he had wounded Apollyon with his two-edged sword; then, indeed, he did smile, and look upward! But it was the dreadfullest sight that ever I saw.

     So when the battle was over, Christian said, I will here give thanks to him that hath delivered me out of the mouth of the lion, to him that did help me against Apollyon. And so he did, saying,

“Great Beelzebub, the captain of this fiend,
Designed my ruin; therefore to this end
He sent him harness’d out; and he, with rage
That hellish was, did fiercely me engage:
But blessed Michael helped me, and I,
By dint of sword, did quickly make him fly:
Therefore to Him let me give lasting praise,
And thank and bless his holy name always.”

     Pilgrim's Progress (Illustrated): Updated, Modern English. More than 100 Illustrations.

The Continual Burnt Offering

By H.A. Ironside - 1941

January 31

Oh for a faith that will not shrink,
Tho’ pressed by every foe;
That will not tremble on the brink
Of any earthly woe.

Lord, give us such a faith as this,
And then, whate’er may come,
We’ll taste, e’en here, the hallowed bliss
Of our eternal home.
--- W. H. Bathurst

The Institutes of the Christian Religion

Translated by Henry Beveridge

     4. Hence, also, we see the error of those who, in comparing the Law with the Gospel, represent it merely as a comparison between the merit of works, and the gratuitous imputation of righteousness. The contrast thus made is by no means to be rejected, because, by the term Law, Paul frequently understands that rule of holy living in which God exacts what is his due, giving no hope of life unless we obey in every respect; and, on the other hand, denouncing a curse for the slightest failure. This Paul does when showing that we are freely accepted of God, and accounted righteous by being pardoned, because that obedience of the Law to which the reward is promised is nowhere to be found. Hence he appropriately represents the righteousness of the Law and the Gospel as opposed to each other. But the Gospel has not succeeded the whole Law in such a sense as to introduce a different method of salvation. It rather confirms the Law, and proves that every thing which it promised is fulfilled. What was shadow, it has made substance. When Christ says that the Law and the Prophets were until John, he does not consign the fathers to the curse, which, as the slaves of the Law, they could not escape. He intimates that they were only imbued with the rudiments, and remained far beneath the height of the Gospel doctrine. Accordingly Paul, after calling the Gospel "the power of God unto salvation to every one that believeth," shortly after adds, that it was "witnessed by the Law and the Prophets," (Rom. 1:16; 3:21). And in the end of the same Epistle, though he describes "the preaching of Jesus Christ" as "the revelation of the mystery which was kept secret since the world began," he modifies the expression by adding, that it is "now made manifest" "by the scriptures of the prophets," (Rom. 16:25, 26). Hence we infer, that when the whole Law is spoken of, the Gospel differs from it only in respect of clearness of manifestation. Still, on account of the inestimable riches of grace set before us in Christ, there is good reason for saying, that by his advent the kingdom of heaven was erected on the earth (Mt. 12:28).

5. John stands between the Law and the Gospel, holding an intermediate office allied to both. For though he gave a summary of the Gospel when he pronounced Christ to be "the Lamb of God who taketh away the sin of the world," yet, inasmuch as he did not unfold the incomparable power and glory which shone forth in his resurrection, Christ says that he was not equal to the Apostles. For this is the meaning of the words: "Among them that are born of woman, there has not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he," (Mt. 11:28). He is not there commending the persons of men, but after preferring John to all the Prophets, he gives the first place to the preaching of the Gospel, which is elsewhere designated by the kingdom of heaven. When John himself, in answer to the Jews, says that he is only "a voice," (John 1:23), as if he were inferior to the Prophets it is not in pretended humility but he means to teach that the proper embassy was not entrusted to him, that he only performed the office of a messenger, as had been foretold by Malachi, "Behold, I will send you Elijah the prophets before the coming of the great and dreadful day of the Lord," (Mal. 4:5). And, indeed, during the whole course of his ministry, he did nothing more than prepare disciples for Christ. He even proves from Isaiah that this was the office to which he was divinely appointed. In this sense, he is said by Christ to have been "a burning and a shining light," (John 5:35), because full day had not yet appeared. And yet this does not prevent us from classing him among the preachers of the gospel, since he used the same baptism which was afterwards committed to the Apostles. Still, however, he only began that which had freer course under the Apostles, after Christ was taken up into the heavenly glory.

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[224] "Sub custodia spei."--French, "sous la garde, et comme sous le cachet d'espoir;" under the guard, and as it were, under the seal of hope.

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CHAPTER 10.

THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW. [225]

This chapter consists of four parts. I. The sum, utility, and necessity of this discussion, sec. 1. II. A proof that, generally speaking, the old and new dispensations are in reality one, although differently administered. Three points in which the two dispensations entirely agree, sec. 2-4. III. The Old Testament, as well as the New, had regard to the hope of immortality and a future life, whence two other resemblances or points of agreement follow--viz. that both were established by the free mercy of God, and confirmed by the intercession of Christ. This proved by many arguments, passages of Scripture, and examples, see. 5-23. IV. Conclusion of the whole chapter, where, for fuller confirmation, certain passages of Scripture are produced. Refutation of the cavils of the Sadducees and other Jews.

Sections.

1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists.

2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree.

3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered.

4. The other two points of resemblance--viz. that both covenants were established in the mercy of God, and confirmed by the mediation of Christ.

5. The first of these points of resemblance being the foundation of the other two, a lengthened proof is given of it. The first argument taken from a passage, in which Paul, showing that the sacraments of both dispensations had the same meaning, proves that the condition of the ancient church was similar to ours.

6. An objection from John 6:49--viz. that the Israelites ate manna in the wilderness, and are dead, whereas Christians eat the flesh of Christ, and die not. Answer reconciling this passage of the Evangelist with that of the Apostle.

7. Another proof from the Law and the Prophets--viz. the power of the divine word in quickening souls before Christ was manifested. Hence the believing Jews were raised to the hope of eternal life.

8. Third proof from the form of the covenant, which shows that it was in reality one both before and after the manifestation of Christ in the flesh.

9. Confirmation of the former proof from the clear terms in which the form is expressed. Another confirmation derived from the former and from the nature of God.

10. Fourth proof from examples. Adam, Abel, and Noah, when tried with various temptations, neglecting the present, aspired with living faith and invincible hope to a better life. They, therefore, had the same aim as believers under the Gospel.

11. Continuation of the fourth proof from the example of Abraham, whose call and whole course of life shows that he ardently aspired to eternal felicity. Objection disposed of.

12. Continuation of the fourth proof from the examples of Isaac and Jacob.

13. Conclusion of the fourth proof. Adam, Abel, Noah, Abraham, Isaac, Jacob, and others under the Law, looked for the fulfilment of the divine promises not on the earth, but in heaven. Hence they termed this life an earthly pilgrimage, and desired to be buried in the land of Canaan, which was a figure of eternal happiness.

14. A fifth proof from Jacob's earnestness to obtain the birth-right. This shows a prevailing desire of future life. This perceived in some degree by Balaam.

15. A sixth proof from David, who expects such great things from the Lord, and yet declares the present life to be mere vanity.

16. A seventh proof also from David. His descriptions of the happiness of believers could only be realised in a future state.

17. An eighth proof from the common feeling and confession of all the pious who sought by faith and hope to obtain in heaven what they did not see in the present shadowy life.

18. A continuation and confirmation of the former proof from the exultation of the righteous, even amid the destruction of the world.

19. A ninth proof from Job, who spoke most distinctly of this hope. Two objections disposed of.

20. A tenth proof from the later Prophets, who taught that the happiness of the righteous was placed beyond the limits of the present life.

21. This clearly established by Ezekiel's vision of the dry bones, and a passage in Isaiah.

22. Last proof from certain passages in the Prophets, which clearly show the future immortality of the righteous in the kingdom of heaven.

23. Conclusion of the whole discussion concerning the similarity of both dispensations. For fuller confirmation, four passages of Scripture produced. Refutation of the error of the Sadducees and other Jews, who denied eternal salvation and the sure hope of the Church.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion