Justification vs. Self-Justification

I preached on Galatians 2:11-16 this past Sunday at CrossView. We missed many of our members. We recorded it, but I don't know how to convert it to mp3 and upload it, so here's a sermon and notes from a far more gifted pastor and teacher, Ray Ortlund Jr. Listen to this message and read the pdf as a way of beating this glorious doctrine into your heads for your joy in the Lord Jesus our Treasure.

Justification vs. Self-Justification (audio)

Justification vs. Self-Justification (notes)

Who Wrote the Pentateuch, and When?

[Taken from Capitol Hill Baptist Church]

Old Testament Core Seminar 

 Appendix to Class 2: Who Wrote the Pentateuch, and When?

            Who wrote Genesis (and the Pentateuch as a whole), and when? The Bible itself generally credits Moses as the author in whole (Josh. 1:7, Dan. 9:11-13, Luke 16:29, John 7:19, Acts 26:22, Romans 10:19) or in part (Ex. 17:14, 24:3-7; Deut. 31:24-26) of the first five books of the Bible.

Composition was probably undertaken during Israel's wandering in the wilderness (c. 1446-1406 B.C.). Moses would have been the best-qualified person for the task. Although Israel was a nation of slaves, Moses had been well-educated while in Egypt (Acts 7:22).

            Many scholars argue that the Pentateuch cannot be trusted as history, claiming it was stitched together by a collection of writers during the period of the monarchy, hundreds of years after the time of Moses.

This theory is often referred to as the “Documentary Hypothesis.” In its most developed form, the Documentary Hypothesis argues that the Pentateuch as a whole is a patchwork document that has at least four major literary sources or authors, which are labeled J, E, D, and P.

            In other words, the Documentary Hypothesis says Moses did not write the Pentateuch, that the Pentateuch cannot be trusted as history, and that it was written hundreds of years after Moses’ death.

            However, we have no compelling reason to doubt what the Bible seems clearly to say about itself – that Moses was the principal author of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, that he wrote the Pentateuch during his lifetime, and that other writers inspired by the Holy Spirit may have made minor additions.

            Even though the Documentary Hypothesis is still the dominant teaching about the Pentateuch, it has come under increasing criticism. Among other points, critics maintain that:

            1. The Bible itself seems to say clearly that Moses had help in writing the first five books of the Bible. One example is Deut. 34:5, where we are told about Moses' death. Unless this is a prophecy by Moses about his own death, it seems plainly to signal the contribution of another editor inspired by the Holy Spirit, perhaps Joshua. In addition, it was common for ancient writers to use other sources. One example of this is 1 and 2 Chronicles, which use substantial sections of 1 and 2 Samuel and 1 and 2 Kings. We might also think of Luke's use of Matthew and Mark.

            2. In part, the Documentary Hypothesis stemmed from assumptions about the ancient near east that are no longer valid. For example, scholars long believed that Moses could not have written the Pentateuch because writing did not exist at that early time. However, subsequent archeological discoveries have shown that alphabetic writing existed long before the time of Moses.

            3. The Documentary Hypothesis assumes too much. One central focus of the Documentary Hypothesis is that the Pentateuch uses several different names for God. This, it is argued, shows that different authors made contributions at different times, and that therefore (it is said) the Pentateuch is wrongly portrayed as a unified work.

            About this claim, three points (among many others) might be made:

            A. The fact that the Bible uses different names for the same person does not raise questions about its truthfulness. The Bible frequently uses more than one name for persons, and even places. Jerusalem, for example, has several names. In one short passage alone (1 Chron. 11:4, 5), Jerusalem is given four different names – Jerusalem, Jebus, Zion, and the City of David. Simon Peter is also known as Cephas, and Levi is also known as Matthew. Many other examples could be cited.

            B. The use of different names doesn't necessarily signal different authorship; different names may be used for theological emphasis. This is especially true for names of God. Yahweh, for example, communicates God's quality of asceity, or self-existence, while El Shaddai (God Almighty) emphasizes his power. We see this most clearly in Jesus, who has more names and titles than anyone in the Bible, each of which focuses on important aspects of his person and work.

            C. The Documentary Hypothesis sometimes is inconsistent in its most fundamental claims. For example, some sections of the Pentateuch are designated “J” sections. Backers of the Documentary Hypothesis say the work of the author J can be detected because in those sections God is described as Jahweh, or Yahweh. The same is true for “E” sections (where God is named Elohim) and others.

The problem is that, in some cases, J describes God as Elohim, and vice-versa for E and the other authors. These inconsistencies are by themselves, sufficient to call the Documentary Hypothesis into question, because they undermine its most basic claims.

            4. Structure is evident. Advocates of the Documentary Hypothesis argue that Genesis, for example, displays a fragmented literary structure that betrays the work of several authors. But Genesis shows consistent themes and patterns that bear evidence of unity and clear structural design.

For example, the formula this is the account of (also translated as these are the generations of) is found at 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1 and 9, and 37:2.

In addition, Genesis displays a multi-layered structure that highlights key themes. One example is the importance of the land; Chapters 1-11 tell the story of those who had land but who lose it, while Chapters 12-50 tell us of those who have no land as yet but journey to it in expectation.

There is other evidence of clear design. For example, Gen. 1-11 takes place in Babylonia, Gen. 12-36 takes place in Palestine, and Gen. 37-50 is set in Egypt.

            In sum, there is no compelling reason to doubt what the Bible itself strongly suggests:

1. Moses is the main author of the Pentateuch

2. He received revelation directly from God (Ex. 3, Numbers 12, etc.)

3. He may have drawn from earlier writings and oral traditions

4. And that a compiler, inspired by the Holy Spirit, may have updated some portions of the text after Moses' death.

            More importantly, says Derek Kidner in his commentary on Genesis, it is better to remember that all such discussions, if pursued as ends in themselves, serve only to distract us from the Christ to whom the Bible points.

“One has the feeling that Paul, if he were inveigled into such a discussion, would say sooner or later `I speak as a fool;’ though he might add, `You forced me to it’ [2 Cor. 12:11] - for the debate, once started, has to continue. Perhaps the last word, again from the New Testament, would be more appropriately the gentle reminder to Simon Peter when he was too fascinated by Moses and Elijah, on the mount, to remember their reason for being. Whether we are tempted, in our pentateuchal studies, to erect many tabernacles or few, for Moses or a multitude, the answer of heaven is, `This is my beloved Son: hear him.’”

Does the reading of 2 Corinthians 13:14 at the end of our Sunday gatherings lead you to worship God?

The leader always blesses our gathering at the end by saying, "May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all." This is from 2 Corinthians 13:14. If you don't know the significance of this verse, read this short devotional by D. A. Carson on the verse:

IN MANY CHURCHES AROUND THE WORLD, though comparatively less frequently in North America, the minister at the end of the service will quietly utter the two words, “The grace.” Those gathered know that this is a signal for the entire congregation to pray together, reciting the verse from which these two words are drawn: “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:14).

The text is short and simple, and we are in danger of flying by without reflecting on it.

(1) The triune God is the source of these blessings. That in itself is noteworthy: there was no long delay before Christians like Paul saw the implications of who Jesus is, and the implications of the gift of the Spirit, for their understanding of God himself. The entire Godhead is engaged in this vastly generous salvage operation that takes God’s fallen image-bearers and restores them to fellowship with their Maker.

(2) In the first two parts, the “grace” is undoubtedly the grace that the Lord Jesus Christ gives or provides, and the “love” is the love that God himself pours out. That makes it overwhelmingly likely that the third clause, “the fellowship of the Holy Spirit” does not refer to our fellowship with the Spirit, but to the fellowship that the Holy Spirit bestows, enables, or gives. The Holy Spirit is finally the author of Christian fellowship. We enjoy Christian fellowship with one another because of the Spirit’s work in each of us individually and in all of us corporately, turning our hearts and minds from self-focus and sin to adoration of God and a love of holiness and a delight in Jesus and his Gospel and teachings. Without such transformation, our “fellowship,” our partnership in the Gospel, would be impossible.

(3) Not for a moment should we imagine that grace comes exclusively from Jesus, love exclusively from God the Father, and fellowship exclusively from the Spirit—as if Jesus could not love or generate fellowship, the Father could not display grace, and so forth. There is a sense in which grace, love, and fellowship come from the triune God. Yet one may usefully connect grace with the Lord Jesus, because his sacrificial, substitutionary death on the cross was offered up out of sheer grace; we may usefully connect love with God, because the entire plan of redemption springs from the wise and loving heart of God, of whom it is said, “God is love” (see 1 John 4:8 and the October 11 meditation); we may usefully connect fellowship with the Holy Spirit, since his is the work of transformation that unites us together in the partnership of the Gospel.

Praise God from whom all blessings flow; praise Father, Son, and Holy Ghost.

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Pastor-elder Vows at CrossView Church LA

The Hollywood Church is ordaining to pastor-elders (our term for the office) tomorrow in their gathering and for this we praise the Lord Jesus! In light of this, I wanted to post our pastor-elder vows largely based on the ones from Capitol Hill Baptist Church in Washington D.C. with only a terminology change and an added phrase or two.

When CrossView Church installs a new pastor-elder, the following vows will be recited between a pastor-elder, the pastor-elder(s) being confirmed, and the congregation. These vows will also be printed in the church bulletin in their entirety.

[To the pastor-elder(s) being confirmed]

1. Do you reaffirm your faith in Jesus Christ as your own personal Lord and Savior?

I do.

2. Do you believe the Scriptures of the Old and New Testaments to be the Word of God, totally trustworthy, fully inspired by the Holy Spirit, the supreme, final, and the only inerrant rule of faith and practice?

I do.

3. Do you sincerely believe the Statement of Faith and Covenant of this church contain the truth taught in the Holy Scripture?

I do.

4. Do you promise that if at any time you find yourself out of accord with any of the statements in the Statement of Faith and Covenant you will on your own initiative make known to the other pastor-elders the change which has taken place in your views since your assumption of this vow?

I do.

5. Do you subscribe to the government and discipline of CrossView Church?

I do.

6. Do you promise to submit to your fellow pastor-elders in the Lord?

I do, with God’s help.

7. Have you been induced, as far as you know your own heart, to accept the office of pastor-elder from love of God and sincere desire to promote His glory in the Gospel of His Son?

I have.

8. Do you promise to be zealous and faithful in promoting the truths of the Gospel and the purity and peace of the Church, whatever persecution or opposition may arise to you on that account?

I do, with God’s help.

9. Will you be faithful and diligent in the exercise of all your duties as pastor-elder, whether personal or relative, private or public, and will you endeavor by the grace of God to adorn the profession of the Gospel in your manner of life, and to walk with exemplary piety before this congregation?

I will, by the grace of God.

10. Are you now willing to take personal responsibility in the life of this congregation as a pastor-elder to oversee the ministry and resources of the church, and to devote yourself to prayer, the ministry of the Word and the shepherding and equipping of God’s flock, relying upon the grace of God, in such a way that CrossView Church, and the entire Church of Jesus Christ will be blessed?

I am, with the help of God.

[To the congregation]

Will the members of the CrossView Church family please stand?

1. Do you, the members of CrossView Church, acknowledge and publicly receive this man (these men) as (a) pastor-elder(s), as (a) gift(s) of Christ to this church?

We do.

2. Will you love him (them) and pray for him (them) in their ministry, and work together with him (them) humbly and cheerfully, that by the grace of God you may accomplish the mission of the church, giving him (them) all due honor and support in his (their) leadership to which the Lord has called him (them), to the glory and honor of God?

We will.

[Close in prayer]

Do you go to a church as only a consumer or a consumer/provider?

Mark Dever (lightly edited - beginning at 36:13): Try to think of the church differently.Realize that if you're a Christian, you are not called to be merely a consumer, but you are called to be a provider. When you turn up at your church 15 minutes late, do you know what that says? "I am here, and I am here about you all serving me." Did you ever think about that? It's because there are some brothers and sisters, who turn up there an hour and a half before hand to turn the heat on and some others who set the chairs out and some others who get this ready and that ready and the teaching that's been prepared through the week. All kinds of people doing things to provide for you. Well, I'm telling you, that's not just for the hyper-spiritual few. That is supposed to be typical of every Christian. No I'm not telling you, don't get worried, if you just became a Christian this weekend. I'm not telling you that you need to go back and start preaching next week. I'm not saying that. But I am saying even you very young Christian brother or sister, you are to immediately become a provider. You are to be a provider, not just a consumer.

Who are you? Gospel Identities

Don't forget who you are IN CHRIST CrossView Church!

The first thing to say about us is not what we do, but who we are because of what God has done for us through his Son and by his Spirit.

1. The family of God
Because God is our Father, we are the family of God. Our heavenly Father graciously accepts us and cares for us. We are united as brothers and sisters.

2. The light of God
Because Jesus is our Prophet, we are the light of God. God has illuminated us through Jesus and we witness to his liberating truth through our words and actions.

3. The heirs of God
Because Jesus is our Saviour, we are the heirs of God. Jesus has set us free from the condemnation our rebellion deserves through his death in our place. We have received the promise of a glorious inheritance, making us like refugees in this age.

4. The servants of God
Because Jesus is our King, we are the servants of God. We follow Christ’s example of sacrificial love, finding freedom and joy in serving God and others.

5. The temple of God
Because the Holy Spirit is God’s empowering presence, we are the temple of God. We are saints, people set apart for God, and the home in which God lives.

Is your faith in Christ real? Examine yourself with these 2 Lists

In light of the fact that we're covering James 2:14-26 at CrossView Church tomorrow, I wanted to post these lists for our members and friends.

The two lists that distinguishes saving faith from dead/damning faith [1]

• Stuff that neither prove nor disprove the authenticity of one’s faith
  • Visible morality- Matt. 19:16-21; 23:27
  • Intellectual knowledge- Rom. 1:21; 2:17ff.
  • Religious involvement- Matt. 25:1-10
  • Active ministry- Matt. 7:21-24
  • Conviction of sin- Acts 24:25
  • Assurance- Matt. 23
  • Time of decision- Luke 8:13-14
    

• Stuff that is proof of authentic faith.
  • Love for God- Ps. 42:1ff; 73:25; Luke 10:27
  • Repentance from sin- Rom.7:14ff; 1 Jn. 1:8-10
  • Genuine humility- Matt. 5:1-12; Jam. 4:6, 9ff.
  • Devotion to God’s glory- Jer. 9:23-24; 1 Cor. 10:31
  • Continual prayer- Eph. 6:18ff.; Phil. 4:6ff.
  • Selfless love- 1 Jn. 2:9ff, 3:14; 4:7ff.
  • Separation from the world- James 4:4ff, 1 Jn. 2:15-17, 5:5
  • Spiritual growth- John 15:1-6; Eph. 4:12-16
  • Obedient living- Matt. 7:21; John 15:14ff. 1 Jn. 2:3-5
   
  

If list 1 is true and list 2 is false, there is cause to question the validity of one’s profession of faith.  Yet if list 2 is true, then the top list will be also.

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[1] Taken from John MacArthur, The MacArthur Study Bible, (Nashville: Word Publishing, 1997), p. 2191.