Category: Uncategorized

“In the beginning, God created the heavens and the earth.” (Genesis 1:1 ESV)

The basis for the propositional truth for the worldview of Biblical Theism, and its consequential implications including being accountable to the God of the Bible, stems from the very first verse from the first chapter of the first book of the Bible: Genesis 1:1. This verse is not an archaic, ancient or outdated text having no application to our lives today. Instead, the text establishes the foundation, source and starting point for all the biblical theist believes, and consequentially does, in knowing and living for God the Creator.

To begin with we observe the event of creation. “In the beginning” (Genesis 1:1, ESV). The phrase is one word in the Hebrew (רֵאשִׁית / rēʾšît). It refers to the point in time which is the beginning. It is the beginning of time at the point of the initiation of life that God created.  The word appears fifty times in nearly all parts of the Old Testament. The primary meaning is “first” or “beginning” of a series.

Secondly, we observe the person responsible for creation: God. The word for God is אֱלֹהִים / ʾělohîm. This refers to the One, True God. We should note that though the form is a grammatical plural, the meaning is singular and many sources believe this implies a plurality of majesty or stateliness.

Thirdly, we observe the extent of creation. God created the heavens (שָׁמַיִם / šamayim) and the earth (אֹות, אֵת / ʾowt, ʾēt /אֶרֶץ / ʾeres). The heavens refer to the sky (Psalm 18:10), the universe (I Kings 18:45) and the abode of God (Deuteronomy 14:10). The earth refers to the ground, the whole earth as opposed to a part, countries, regions, districts and the specifically nations, such as the Land of Israel or the Promised Land. The word “earth” occurs 2,400 times in the Old Testament.

The practical implications are significant regarding what the Bible reveals about God the creator.  Here are but a few practical implications to consider.

As creator, we see that God is sovereign, majestic, and intimately involved in creation. This includes when tragedy strikes in this fallen and sinful world. It would be logical and reasonable to assume that Christians, in light of their commitment to the Bible’s teachings of Biblical Theism, would therefore live their lives accountable to God and His Word. Such a life results in seeking to bring God glory by submission before and obedience to His Word and will.

However, a tension increasingly exists where Christians affirm Biblical Theism in principle by what they say but reject it in what they do in by rebelliously rejecting God’s Word. In other words, believers cannot truly affirm Biblical Theism on the one hand while at the same time reject salvation solely in Jesus Christ and live lives which are more in keeping with Atheistic Secularism on the other. It is contradictory or hypocritical to affirm the existence of a personal creator God who is also Savior and Lord but at the same time live in rebellion to the ethical teachings and commands of that very same personal creator God, Savior and Lord.

Therefore, believers in Christ must examine their lives and lifestyle, their ethical choices to see if they are living consistently to their commitment to the personal Creator and Savior of the Bible (God). We must examine our lives, lifestyle and ethical choices to see if in any way they are consistent with Atheistic Secularism’s rejection of the personal creator of the Bible (God). The believer who is truly committed to biblical truth will repent and renew their commitment to the One, True God.

Jesus said in Matthew 5:13-16 – “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.  “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.  In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”  (Matthew 5:13-16 ESV)

Ephesians 2:8-10 says, “For ^by grace you have been saved ^through faith. And this is ^not your own doing; ^it is the gift of God, ^not a result of works, ^so that no one may boast. For ^we are his workmanship, ^created in Christ Jesus ^for good works, ^which God prepared beforehand, that we should walk in them.” (Ephesians 2:8-10 ESV)

Has God brought you into a covenant relationship with Him through the finished work, the substitutionary death, burial, and resurrection, of Jesus Christ? This is the beginning point of possessing and living eternally in light of God the Creator who is also Savior and Lord.

Soli deo Gloria!

 “In the beginning, God created the heavens and the earth.” (Genesis 1:1 (ESV)

The basis for the propositional truth for the worldview of Biblical Theism, and its consequential implications including being accountable to the God of the Bible, stems from the very first verse from the first chapter of the first book of the Bible: Genesis 1:1. This verse is not an archaic, ancient or outdated text having no application to our lives today. Instead, the text establishes the foundation, source and starting point for all the biblical theist believes, and consequentially does, in knowing and living for God the Creator.

To begin with we observe the event of creation. “In the beginning” (Genesis 1:1, ESV). The phrase is one word in the Hebrew (רֵאשִׁית / rēʾšît). It refers to the point in time which is the beginning. It is the beginning of time at the point of the initiation of life that God created.  The word appears fifty times in nearly all parts of the Old Testament. The primary meaning is “first” or “beginning” of a series.

Secondly, we observe the person responsible for creation: God. The word for God is אֱלֹהִים / ʾělohîm. This refers to the One, True God. We should note that though the form is a grammatical plural, the meaning is singular and many sources believe this implies a plurality of majesty or stateliness.

Another category meaning of ˒ĕlōhı̂m. surrounds his majesty and glory. He is the “God of Eternity” (Isaiah 40:28); “God of Justice” (Isaiah 30:18); “God of Certainty” (Isaiah 65:16); “Living God” (Jeremiah 10:10); and “This Holy God” (I Samuel 6:20). God is known as “The Living God, Speaker from the Midst of the Fire” (Deuteronomy 5:23; I Kings 18:24); “God, the Bringer of Prisoners into Prosperity” (Psalm 68:7); “God … the Bringer out to you Water from the Flinty Rock” (Deuteronomy 8:15); and “Your God Who Separated You from the Peoples” (Leviticus 20:24).

One of the most far reaching group of titles of ˒ĕlōhı̂m. are those relevant to the Savior God. These include “Their God” (Genesis 17:8); “The God of Abraham” (Genesis 26:24); “The God of Abraham … and the God of Isaac” (Genesis 28:13); “The God of Abraham, the God of Isaac, and the God of Jacob” (Exodus 3:6). It is estimated that more than one hundred such titles are found in the Old Testament. Sometimes to these titles is added the personal name, “Yahweh” (Gen 24:12).

Finally, there are titles which express intimacy with God. These include “The God of Nearness” (Jeremiah 23:23); “Your God in Whom you Trust” (2 Kings 19:10); “God Your Chastener” (Deuteronomy 8:5); The God Feeding Me My Life Long Until Now”(Genesis 48:15); “God of My Righteousness” (Psalm 4:1); “God of My Mercy (Psalm 59:17); “God of My Strength” (Psalm 43:2) and “Our God Being Merciful” (Psalm 116:5).

It is this all supreme ˒ĕlōhı̂m./ God who created (בָּרָא, בָּרָא, בָּרָא / baraʾ, baraʾ, bara’).  It was He who fashioned and shaped that which had not been in existence prior to His command for it to come into being. He created the universe at a particular point in time and space, which He also created, and the impact of the act continues to the present day.

The root bārā˒ means “to create” something from nothing. It also means to initiate something new and to bring into existence that which did not exist before (Isaiah 43:1; Ezekiel 21:30; 28:13-15).  The word also possesses the meaning of “bringing into existence” in several passages (Isa 43:1; Ezk 21:30 [H 35]; 28:13, 15). God’s actions indicate that He is sovereign (Psalm 89:11-12; Isaiah 40:21-26), purposeful (Isaiah 42:1-5; 45:12), majestic (Amos 4:13) and orderly (Isaiah 45:18).

Dr. R. C. Sproul writes, “God’s sustaining providence means that every created thing depends on something outside itself for its origin and continuation. This something is God. Unlike His creation, however, our Creator depends on nothing outside Himself for His existence. He is self-existent, having the power of being in Himself. We were created in time, and in God “we live and move and have our being” (Acts 17:22–34). God, however, is. We know Him by His covenant name, “I AM WHO I AM” (Ex. 3:14). There never was a time when He was not, and there never will be a time when He will not be. As dependent creatures, we rely on the Lord for our standards of right and wrong, our knowledge, and much more. We know our place in the universe only when we remember that He is our Creator and we are His creatures”

Soli deo Gloria!

We will continue to devote each Lord’s Day in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2022. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Thirty-Three. Of The Last Judgment.

1. God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ,^a to whom all power and judgment is given of the Father.^b In which day, not only the apostate angels shall be judged,^c but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.^d

a. Acts 17:31. • b. John 5:22, 27. • c. 1 Cor 6:3; 2 Pet 2:4; Jude 1:6. • d. Eccl 12:14; Mat 12:36-37; Rom 2:16; 14:10, 12; 2 Cor 5:10.

2. The end of God’s appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect;^a and of his justice in the damnation of the reprobate, who are wicked and disobedient.^b For then shall the righteous go into everlasting life, and receive that fulness of joy and refreshing which shall come from the presence of the Lord:^c but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.^d

a. Mat 25:21; Rom 9:23. • b. Rom 2:5-6; 9:22; 2 Thes 1:7-8. • c. Mat 25:31-34; Acts 3:19; 2 Thes 1:7. • d. Mat 25:41, 46; 2 Thes 1:9.

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity:^a so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.^b

a. Luke 21:27-28; Rom 8:23-25; 2 Cor 5:10-11; 2 Thes 1:5-7; 2 Pet 3:11, 14. • b. Mat 24:36, 42-44; Mark 13:35-37; Luke 12:35-36; Rev 22:20.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!

 “In the beginning, God created the heavens and the earth.” (Genesis 1:1 (ESV)

The basis for the propositional truth for the worldview of Biblical Theism, and its consequential implications including being accountable to the God of the Bible, stems from the very first verse from the first chapter of the first book of the Bible: Genesis 1:1. This verse is not an archaic, ancient or outdated text having no application to our lives today. Instead, the text establishes the foundation, source and starting point for all the biblical theist believes, and consequentially does, in knowing and living for God the Creator.

To begin with we observe the event of creation. “In the beginning” (Genesis 1:1, ESV). The phrase is one word in the Hebrew (רֵאשִׁית / rēʾšît). It refers to the point in time which is the beginning. It is the beginning of time at the point of the initiation of life that God created.  The word appears fifty times in nearly all parts of the Old Testament. The primary meaning is “first” or “beginning” of a series.

Secondly, we observe the person responsible for creation: God. The word for God is אֱלֹהִים / ʾělohîm. This refers to the One, True God. We should note that though the form is a grammatical plural, the meaning is singular and many sources believe this implies a plurality of majesty or stateliness.

The true God ĕlōhı̂m functions as the subject of all divine activity revealed to man and as the object of all true reverence and fear from men. Often ˒ĕlōhı̂m is accompanied by the personal name of God, Yahweh (Genesis 2:4–5; Exodus 34:23; Psalm 68:18).

There are several descriptive words attached to the noun ˒ĕlōhı̂m. These serve as titles by which God reveals himself to his people. Several examples are as follows:

• hā˒ēl bêt-˒ēl “the El (God) of Bethel” (Genesis 31:13; 35:7).
• ˒ēl sal˒ı̂ “El (God) my rock” (Psalm 42:9).
• ˒ēl yĕšû˓ātı̂ “El (God) my Savior” (Isaiah 12:2).
• ˒ēl ḥayyāy “El (God) of my life” (Psalm 42:8).
• ˒ēl gōmēr ˓ālāy “El (God) the performer on me” (Psalm 57:3).
• me’˒ēl  “The El (God)  of … ” (Genesis 49:25).
• ˒ēlı̂ “My El” (God) (Psalm 89:26; 102:24; 118:28).
• hā˒ēl mā˓ûzzı̂ “El (God) my fortress” (2 Samuel 22:33).
• hā˒ēl ham˒azĕrēnı̂ ḥāyil “El (God) the girder of me with strength” (Psalm 18:32).
• hā˒ēl hannōtēn nĕqāmôt lı̂ “The El (God) giving me vengeance” (Psalm 18:47; 2 Samuel 22:48).

The title may also refer to God’s work in creation (Genesis 1:1; Isaiah 45:18; Jonah 1:9). It also focuses on His sovereignty, which is evident in Isaiah 54:5, (“God of All the Earth”); I Kings 20:28, (“God of the Hills”); and Jeremiah 32:27, (“God of All Flesh”).

Additional phrases emphasizing God’s sovereign rule include “The God of All the Kingdoms of the Earth” (Isaiah 37:16); “God of Heaven” (Nehemiah  2:4, 20); “Yahweh God of the Heaven” (Genesis 24:7; 2 Chronicles 36:23); “God in the Heaven” (2 Chronicles 20:6); “The Lord God of the Heaven and God of the Earth” (Genesis 24:3; Deuteronomy 4:39; Joshua 2:11); and “God of gods and Lord of Lords, the Great, the Mighty, and the Terrible Who Does Not Regard Favorites and Does Not Take Bribes” (Deuteronomy 10:17). An all-inclusive title is “God Most High” (Psalm 57:2).

May we meditate today upon all the ways God is. May we also consider all which God does.

Soli deo Gloria!

 “In the beginning, God created the heavens and the earth.” (Genesis 1:1 (ESV)

The basis for the propositional truth for the worldview of Biblical Theism, and its consequential implications including being accountable to the God of the Bible, stems from the very first verse from the first chapter of the first book of the Bible: Genesis 1:1. This verse is not an archaic, ancient or outdated text having no application to our lives today. Instead, the text establishes the foundation, source and starting point for all the biblical theist believes, and consequentially does, in knowing and living for God the Creator.

To begin with we observe the event of creation. “In the beginning” (Genesis 1:1, ESV). The phrase is one word in the Hebrew (רֵאשִׁית / rēʾšît). It refers to the point in time which is the beginning. It is the beginning of time at the point of the initiation of life that God created.  The word appears fifty times in nearly all parts of the Old Testament. The primary meaning is “first” or “beginning” of a series.

This word may refer to the initiation of a series of historical events (Gen 10:10; Jeremiah 26:1) but it also refers to a foundational or necessary condition as the reverence or fear of God (Ps 111:10; Proverbs 1:7) and the initiation, as opposed to the results, of a life (Job 8:7; 42:12).

It is also used frequently in the special sense of the choicest or best of a group or class of things, particularly in reference to items to be set aside for God’s service or sacrifice. The “first fruits” (Lev 2:12; 23:10; Neh 12:44) and “choicest” (Num 18:12) fruits are so distinguished. Difficult uses of the term occur in several passages. In Deuteronomy 33:21 the King James Version reads “first part.” While in Daniel 11:41, the text reads “chief of the children of Ammon.”

The most important use of rē˒šı̂t in the Old Testament occurs in Genesis 1:1. There has been a great deal of debate over this use of rē˒šı̂t. Many commentators, both ancient and modern, have tried to read the phrase as “when” rather than “in the beginning” as do several modern English translations.  John 1:1 correctly translates the Hebrew and follows the Greek Old Testament Translation precisely in its reading of Genesis 1:1.

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through him, and without him was not anything made that was made.” (John 1:1–3 (ESV)

The use of this root word leaves no doubt that Genesis 1:1 opens with the very first and initial act of the creation of the cosmos. To the contrary, naturalists like Carl Sagan believe that the cosmos is all there ever was, all there ever is and all there ever will be. The Bible sets forth the propositional truth that the universe is a result from the creative act of the One, True Eternal God revealed in Scripture.

One commentator writes, “Genesis 1:1 tells us God made everything out of nothing. In the beginning, the verse tells us, there was nothing else besides the Almighty Himself. We read nothing of angels, human beings, or any physical material. Even time itself did not exist before the Creator acted to bring something out of nothing. Moses can only speak of a “beginning” in Genesis 1:1 because of God’s intervention to get things started. Prior to His work of creation, the Lord alone was, and He was from all eternity. As Hebrews 11:3 tells us, “The universe was created by the word of God, so that what is seen was not made out of things that are visible.”

The Creator-creature distinction is fundamental to biblical theology. Every act of sin arises when we forget that we are not the Creator and then attempt to live by our own rules thereby living in disobedience to the Creator. May each of us who are believers in Christ live obedient lives today.

Soli deo Gloria!   

The fool says in his heart, “There is no God.” They are corrupt, doing abominable iniquity; there is none who does good.” (Psalm 53:1 (ESV)

As one author has written, “Naturalism has now replaced Christianity as the main religion of the Western world and evolution has become naturalism’s principle dogma.”  The causes for Naturalism, or Atheistic Secularism, are appropriately described by the Apostle Paul in Romans 1:18-23.

¹⁸ “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. ¹⁹ For what can be known about God is plain to them, because God has shown it to them. ²⁰ For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. ²¹ For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. ²² Claiming to be wise, they became fools, ²³ and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.” (Romans 1:18–23 (ESV)

The Apostle Paul gives four reasons why humanity in general denies the existence of God. Even though today’s text affirms that God has revealed Himself, not only through creation but also through His Word (Ps. 19), unrighteous mankind suppresses this truth. How, and why, do they do so?

First, sinful humanity rejects God by refusing to honor Him as God. Fallen mankind refuses to honor and praise Him as the One, True God. Mankind would rather honor and praise itself instead of the Creator who is responsible for their existence.

Second, sinful humanity refuses to be grateful to God for its very existence. The fallen world has no desire to thank God for anything. It is characterized by ingratitude. This results in worthless thinking, emotions and decisions.

Third, sinful humanity, even though it does not want to worship or be grateful to God, must worship and be grateful to something. Worship is an ingrained impulse within the heart of man. Therefore, fallen man chooses to make its own objects of worship. In other words, idols.

By doing so, the fallen world believes itself to be rather sophisticated and wise. The truth is, they become foolish. The Greek word for fools is from where we derive the English word moron. These are not unintelligent people, but rather they are impudent, thoughtless and irrational.

Upon such individuals, God sets His holy and righteous judgment and wrath. He will judge those who refuse to honor Him, thank Him and seek to replace Him.

In his book Death in the City, theologian Dr. Francis A. Schaeffer writes, “A holy and a loving God really exists and He works into the significant history which exists. He works in history on the basis of His character; and when His people and their culture turn away from Him, He works in history in judgment.”    

We are witnessing God’s work in history in judgment.

Soli deo Gloria!

^“The fool says in his heart, ‘There is no God’.” (Psalm 14:1a)

What are some of the atheistic and naturalistic alternative worldviews people ascribe to instead of biblical theism? The following is but a brief list.

Soli deo Gloria!   

Rationalism. In epistemology and in its modern sense, rationalism is “any view appealing to reason as a source of knowledge or justification.”

Hedonism. Hedonism is a school of thought which argues that pleasure is the only intrinsic good. In very simple terms, a hedonist strives to maximize net pleasure (pleasure minus pain).

Epicureanism. In the Epicurean view, the highest pleasure (tranquility and freedom from fear) was obtained by knowledge, friendship, and living a virtuous and temperate life. He lauded the simple life, and advocated reducing one’s desires, verging on asceticism. He argued that when eating, one should not eat too richly, for it could lead to dissatisfaction later, such as the grim realization that one could not afford such delicacies in the future.

Stoicism. Stoicism teaches the development of self-control and fortitude as a means of overcoming destructive emotions.

Materialism. In philosophy, the theory of materialism holds that the only thing that exists is matter.

Pessimistic Existentialism. Useless passions are passions that are futile. They have no meaning. Sartre’s grim conclusion is that all of our caring, our concerns, our deepest aspirations are empty of significance. Human life is meaningless. It is a cosmic joke and the cold, impersonal, indifferent universe is the comedian. It would be better for us if the universe were hostile. At least we could be involved with an enemy that might possibly be vanquished or persuaded to be friendly. But an indifferent universe is a universe that doesn’t care. It doesn’t care, because it cannot care; it is impersonal.

Secularism. Secularism is the separation of a government, organization or institution from religion and/or religious beliefs.

Sentimental Humanism is a secular ideology which espouses reason, ethics, and justice, while specifically rejecting supernatural and religious dogma as a basis of morality and decision-making.

Pragmatism. Whatever works is good. The ends justify the means.

Moralism. In our own context, moralism is one of the most seductive false gospels in existence. This false gospel can take many forms and can emerge from any number of political and cultural impulses. Nevertheless, the basic structure of moralism comes down to this — the belief that the Gospel can be reduced solely to improvements in mankind’s behavior.

Atheistic Naturalism has in many ways replaced Christianity as the main religion of the Western world. Evolution has become naturalism’s principle dogma.

What does Atheistic Naturalism look like in the everyday experience of life and living? This question will begin to be considered next time.

Soli deo Gloria!

^“The fool says in his heart, ‘There is no God’.” (Psalm 14:1a)

What does the Bible teach about God’s existence? Joe Boot writes, in his article Broader Cultural and Philosophical Challenges, that “We must begin any pursuit of knowledge with confident submission to God in his Word.”

Nowhere does Scripture argue for the validity of God’s reality. On the contrary, the very first verse in the Bible sets forth the existence of God as truth. “In the beginning, God created the heavens and the earth” (Genesis 1:1 ESV).

There are two basic philosophies in the world. Call them worldviews. These worldviews form the basis of how people live and think about life. However, these two worldviews are diametrically opposed to each other. They always have been and always will be. They are mutually exclusive. They represent the ongoing conflict between truth and deception, between what is real and what is unreal.

The first basic worldview is known as Biblical Theism. It is the religious belief that humanity, life, the earth, and the universe are the creation of a supernatural being.  As we will see, the proposition of creationism begins at the very outset of God’s revealed truth, the Bible. The consequence of Biblical Theism is that the God of the Bible is the One, True Creator (Is. 42:1-5; Acts 17:22-28). Therefore, creation is accountable to Him. The purpose of life therefore is to glorify the One, True Creator by loving Him and loving others by being obedient to His revealed truth contained in the Holy Scriptures (I Cor. 10:31; Eph. 1:15).

The second basic worldview is known as Atheistic Naturalism.  Naturalism commonly refers to the philosophical belief that only natural laws and forces (as opposed to supernatural ones) operate in the world and that nothing exists beyond the natural world. Natural laws are the rules that govern the structure and behavior of the natural world. The goal of science is to discover and publish these laws.

Philosopher Paul Kurtz argues that nature is best accounted for by reference to material principles. These principles include mass, energy, and other physical and chemical properties accepted by the scientific community. Further, this sense of naturalism holds that spirits, deities, and ghosts are not real and that there is no ultimate “purpose” in nature.  The conclusion of Atheistic Naturalism is that there is no God to whom the natural world is accountable. There is no ultimate and singular purpose to life and living. Therefore, the natural world does whatever it desires in order to establish some reason or purpose for life and living.

Psalm 14 is a Psalm of David. He began the psalm by acknowledging the reality of the fool. The fool, no matter when or who, is a senseless, godless, and worthless individual. The fool is not unintelligent but lacks understanding or even the capacity for understanding. This implies a willful moral insolence, impudence and disobedience to the law of God (Dt. 32:6, 21; Ps. 74:18; Ezek. 13:3).

The fool continues to say in his mind, emotions and will, or his soul, that God does not exist. For him, God is non-existent. The fool endeavors to live his life from this perspective. Some may even try to convince others of the value of this worldview.

Have you encountered such an individual? I have. I’m sure you have also. What specific purpose does the fool embrace in order to acquire a purpose for life within the natural realm void of a personal God? This is what we will examine when next we meet.

Have a blessed day in the knowledge that the One, True God of the Bible exists. He not only exists, but He has made Himself known (Ps. 19).

Soli deo Gloria!

²² “So Joseph remained in Egypt, he and his father’s house. Joseph lived 110 years. ²³ And Joseph saw Ephraim’s children of the third generation. The children also of Machir the son of Manasseh were counted as Joseph’s own. ²⁴ And Joseph said to his brothers, “I am about to die, but God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.” ²⁵ Then Joseph made the sons of Israel swear, saying, “God will surely visit you, and you shall carry up my bones from here.” ²⁶ So Joseph died, being 110 years old. They embalmed him, and he was put in a coffin in Egypt.” (Genesis 50:22–26 (ESV)

Having returned to Egypt following the burial of his father, Jacob, Joseph remained in Egypt. So also did his extended family including his eleven brothers. Joseph would live until the age of 110.

Joseph’s life was full of the LORD’s blessings. For example, he lived to see the birth of his great-great grandchildren by Ephraim. He also lived to see his grandchildren by Manasseh. Joseph experienced the joy of being a grandfather (Prov. 17:6).

When Joseph’s death drew near, he prophesied that the LORD would bring Jacob’s family, Israel, out of the land of Egypt. The LORD would return them to the land He promised to Abraham, Isaac and Jacob (Ex.3:1-8).

Joseph then asked his brothers to return his body to Canaan, following his death, when the appropriate time arrived (Ex. 13:19). This request was based upon the assurance of the previous prophecy.

Joseph’s life in many ways parallels are own as believers in Christ. Trails may come in a variety of ways and circumstances (James 1:1-5), but the LORD knows what is best for each of us. Therefore, we trust Him (Prov. 3:5-6) for He is trustworthy (Psalm 119:138).

One author explains, “Joseph died before seeing the Lord consummate His redemption, as today’s passage indicates. Jacob’s favorite son certainly led a favored life, for he ruled over Egypt (Gen. 41:39–43) and fathered two tribes of Israel (48:1–6). Furthermore, Joseph enjoyed a great blessing in seeing many of his grandchildren, some of whom he adopted as his own (50:23; Ps. 128; Prov. 17:6). He also lived to age 110, the ideal lifespan according to the ancient Egyptians. Still, Joseph died outside of the Promised Land (Gen. 50:26), the place where our Father pledged an abundant and secure life to all who kept the covenant (Gen. 15; 17:1–14; 22:15–18; 35:9–15). Joseph realized the Lord saves all who believe and follow His word, even if salvation’s greatest reward is not received until after death (see 2 Tim. 4:6–8).”

John 11:25–26 (ESV) records Jesus saying, “²⁵I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, ²⁶ and everyone who lives and believes in me shall never die. Do you believe this?” Do you?

Soli deo Gloria!

We will continue to devote each Lord’s Day in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2022. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Thirty-Two. Of the State of Men after Death and of the Resurrection of the Dead.

1. The bodies of men, after death, return to dust, and see corruption;^a but their souls (which neither die nor sleep), having an immortal subsistence,^b immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies:^c and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.^d Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

a. Gen 3:19; Acts 13:36. • b. Eccl 12:7; Luke 23:43. • c. Phil 1:23 with Acts 3:21 and Eph 4:10; 2 Cor 5:1, 6, 8; Heb 12:23. • d. Luke 16:23-24; Acts 1:25; 1 Pet 3:19; Jude 1:6-7.

2. At the last day, such as are found alive shall not die, but be changed;^a and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.^b

a. 1 Cor 15:51-52; 1 Thes 4:17. • b. Job 19:26-27; 1 Cor 15:42-44.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body.^a

a. John 5:28-29; Acts 24:15; 1 Cor 15:42; Phil 3:21.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!