hew on this:
But no grosser misconception could be conceived than that the Scriptures bear witness to their own plenary inspiration in these outstanding texts alone. These are but the culminating passages of a pervasive testimony to the divine character of Scripture, which fills the whole New Testament; and which includes not only such direct assertions of divinity and infallibility for Scripture as these, but, along with them, an endless variety of expressions of confidence in, and phenomena of use of, Scripture which are irresistible in their teaching when it is once fairly apprehended.
The induction must be broad enough to embrace, and give their full weight to, a great variety of such facts as these: the lofty titles which are given to Scripture, and by which it is cited, such as “Scripture,” “the Scriptures,” even that almost awful title, “the Oracles of God”; the significant formulæ by which it is quoted, “It is written,” “It is spoken,” “It says,” “God says”; such modes of adducing it as betray that to the writer “Scripture says” is equivalent to “God says,” and even its narrative parts are conceived as direct utterances of God; the attribution to Scripture, as such, of divine qualities and acts, as in such phrases as “the Scriptures foresaw”; the ascription of the Scriptures, in whole or in their several parts as occasionally adduced, to the Holy Spirit as their author, while the human writers are treated as merely his media of expression; the reverence and trust shown, and the significance and authority ascribed, to the very words of Scripture; and the general attitude of entire subjection to every declaration of Scripture of whatever kind, which characterizes every line of the New Testament.
The effort to explain away the Bible’s witness to its plenary inspiration reminds one of a man standing safely in his laboratory and elaborately expounding—possibly by the aid of diagrams and mathematical formulæ—how every stone in an avalanche has a defined pathway and may easily be dodged by one of some presence of mind. We may fancy such an elaborate trifler’s triumph as he would analyze the avalanche into its constituent stones, and demonstrate of stone after stone that its pathway is definite, limited, and may easily be avoided. But avalanches, unfortunately, do not come upon us, stone by stone, one at a time, courteously leaving us opportunity to withdraw from the pathway of each in turn: but all at once, in a roaring mass of destruction. Just so we may explain away a text or two which teach plenary inspiration, to our own closet satisfaction, dealing with them each without reference to its relation to the others: but these texts of ours, again, unfortunately do not come upon us in this artificial isolation; neither are they few in number. There are scores, hundreds, of them: and they come bursting upon us in one solid mass. Explain them away? We should have to explain away the whole New Testament. What a pity it is that we cannot see and feel the avalanche of texts beneath which we may lie hopelessly buried, as clearly as we may see and feel an avalanche of stones!
Warfield, B. B. (2008). The Works of Benjamin B. Warfield, Volume 1: Revelation and Inspiration (65–66). Bellingham, WA: Logos Research Systems, Inc.
(Starting at 00:00)
Owen Strachen: Let's just kick it off with the state of Blogging. A few years back, I think it was in 2009 at the Gospel Coalition, at that iteration of Band of Bloggers, we wondered whether blogging would continue. There was a lot of talk in 2009 about whether Blogging was dead -- and Tim (Challies) for example said it wasn't and it seems that he was right. What is the state of blogging today in 2012 both in terms of the general market if you're interested in talking about that and in terms of the evangelical blog scene.
I start with Justin and go down the line. Any thoughts you have.
Justin: I'd rather hear from Collin first. I don't spend a lot of time thinking about that question necessarily. I do think it's right that blogging is not dead; it will probably never die as long as people want more than 140 characters. I think twitter is a great gateway into reading longer-formed content which blogs tend to specialize in. I don't think its going anywhere, I think Collin is more gifted at looking at the whole lay of the land. But it's what I like to do; I'll keep doing it as long as I still enjoy it and people continue to read it. And my blog is just more of a gateway to other things out there, so I think as long as people want content, blogging in some form will exist.
Challies: I just wanna ask a question - how many people here subscribe to the print version of Christianity Today? raise your hand if you would. (pause) How 'bout World Magazine? (pause) Blogs aren't going anywhere. Right? How else are you going to know what's going on in the Christian world? That's just the way ideas are carried. It's the way people are finding out things now -- through the blogosphere.Now, it would be wrong, really, to criticize them for speaking briefly -- the whole session is only an hour, and everyone there was really there for T4G which started hard upon the end of this pre-conference huddle, so what I'm not going to do is pelt these guys for keeping it inside the time they had available. Good on them, to be sure, for honoring other people's time.
(Ends about 02:00)
Tim BristerExcept for Timmy (who is his own brand among Southern seminarians, SBTS being the general host of T4G) and Challies (who is his own brand in the larger internet ecosystem, ranking about the same as the Sport blog for the Boston Herald, and just slightly ahead of this very blog), these guys represent "The Gospel Coalition" brand of Christianity. You should bookmark that for future reference in this series, but to say that these fellows are anything but one slice of bologna (let's be fair: probably a decent yard of beef and not some skimpy hors d'oeuvre) in the deli of Christian writers -- let alone Christian thinkers or Christian bloggers -- is unreliable. And in that case, it seems to me that the ice breaker here is a little much.
Kevin DeYoung-- Absent, so noted!
The PyroManiacs devote some space each weekend to highlights from The Spurgeon Archive. The following excerpt is from "Men Bewitched," a sermon preached at some intdeterminate rtime in the Metropolitan Tabernacle in London.
In that day the Lord will take away the finery of the anklets, the headbands, and the crescents; the pendants, the bracelets, and the scarves; the headdresses, the armlets, the sashes, the perfume boxes, and the amulets; the signet rings and nose rings; the festal robes, the mantles, the cloaks, and the handbags; the mirrors, the linen garments, the turbans, and the veils (Isaiah 3:18-23)What it isn't. Immediately we'll swing in, as we always do, and say, "Now, the writer's not saying that women can't dress nicely, or wear jewelry, or blah blah blah." And we'll all disown our Fundie forebears who focused on nylons and lipstick, and came up with precise hemline measurements. We'll want to make sure that we're not advocating a new line of Bible Burqaware™ for evangelical women. All that will be true and valid enough.But... what is it? But I'm concerned that, in our anxiety to be sure to prevent the wrong interpretation, we effectively cut off all interpretation. We have swung from making the passages say silly things, to not letting them say anything. These passages have to mean something! They must have some application! What is it?
...likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness--with good works (1 Timothy 2:9-10)
Do not let your adorning be external--the braiding of hair, the wearing of gold, or the putting on of clothing-- but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious (1 Peter 3:3-4)
Again, if lustful looking be so grievous a sin, then those who dress and expose themselves with desires to be looked at and lusted after-as Jezebel, who painted her face, tired her head, and looked out of the window (2 Kings 9:30)-are not less, but even more guilty. In this matter it is only too often the case that men sin, but women tempt them so to do. How great, then, must be the guilt of the great majority of the modern misses who deliberately seek to arouse the sexual passions of our young men? And how much greater still is the guilt of most of their mothers for allowing them to become lascivious temptresses?Now, note, Pink and I speak to different audiences. I speak to those whom I charitably assume are inadvertently dressing in an unhelpful manner. Pink speaks to those whose intent is to allure. Between the two of us, I can pray we've provided food for thought, prayer, reconsideration, and needed change.
n GraceLife yesterday we began a series on the fifteen Psalms of Ascent (Psalms 120-134). Those psalms, I believe were choruses sung by groups of pilgrims on their way to Jerusalem for the holy festivals. If you were an Israelite in biblical times traveling on foot, no matter where you were coming from, the road to Jerusalem was a long, uphill journey—hence "Psalms of Ascent." That pilgrimage, and the songs that were sung on the way, are full of lessons about spiritual growth and discipleship.
For one thing, these psalms contain lots of reminders that redeemed people are exiles and foreigners as far as this present world is concerned. We are citizens of heaven, refugees on a long, upward trek home, learning and growing spiritually along the way. Pondering that fact reminded me of some basic truths about what it means to be a citizen of heaven and a follower of Christ.
1. We are pilgrims, not tourists. We are exiles and explorersnot day trippers or vacationers. We're supposed to be ascending like first-century pilgrims on their way to a feast in Jerusalem, not wandering like the Old Testament Israelites in the wilderness.
2. We are disciples, not academics. We are working apprentices, not merely auditors of a course where we're free to skip the exams. We are interns who are responsible to put what we learn into practice; we're not imbibing information recreationally for the sake of accumulating hypothetical knowledge. Our discipleship is a vocation, not a hobby.
3. We are servants, not superstars. We're members of the churchand it's a community, not a resort. We're here to serve, not to be served. We're motivated by our concern for God's glory, not our own comfort. Our ministry is for the sake of others, not self. We're ambassadors in a foreign land, bringing a message of good news to the weary, wounded, and guilty souls who live there, offering them refuge on higher groundand inviting them to join us on the walk to our home.
he most dangerous adversaries of biblical truth today are not government policies that undermine our values; not secular beliefs that attack our confessions of faith; not even atheists who deny our God.
It's my conviction that the worst, most persistent hindrances to the advance of the gospel today are worldly churches and hireling shepherds who trivialize Christianity.
This is not a new problem, and it's no exaggeration to portray such people as enemies of the gospel. There were men just like that vying for influence even in apostolic timesin the very earliest churches. In Philippians 3:18-19, the apostle Paul wrote: "For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ."
One of the chief characteristics the New Testament cites about these enemies of the crossenemies of authentic gracewas that they "set their minds on earthly things" (Philippians 3:19). They "pervert[ed] the grace of our God into sensuality" (Jude 4). They twisted the idea of Christian liberty into an opportunity to gratify the flesh. They "[used their] freedom as a cover-up for evil" (1 Peter 2:16). In short, they were carnal, worldly men, who twisted the idea of Christian liberty into an excuse for self-indulgence.
In the process, they trivialized the cross, corrupted the idea of grace, and perverted the gospel. None of the apostles were squeamish when it came to calling them out.
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