His Word Today

¹ The heavens declare the glory of God, and the sky above proclaims his handiwork. ² Day to day pours out speech, and night to night reveals knowledge. (Psalm 19:1–2 (ESV)

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Teleological Argument is the argument from the order in the universe to the existence of a being that created the universe with a specific purpose in mind. The universe is a highly complex system. The universe evidences design. This implies a designer. The scale of the universe alone is astounding, and the natural laws that govern it perplex scientists still after generations and centuries of study. It is a highly ordered system. It serves a purpose. It possesses design. This is in alignment with Scripture.

You make springs gush forth in the valleys; they flow between the hills; they give drink to every beast of the field; the wild donkeys quench their thirst. Beside them the birds of the heavens dwell; they sing among the branches. From your lofty abode you water the mountains; the earth is satisfied with the fruit of your work. You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart. The trees of the LORD are watered abundantly, the cedars of Lebanon that he planted. In them the birds build their nests; the stork has her home in the fir trees. The high mountains are for the wild goats; the rocks are a refuge for the rock badgers. He made the moon to mark the seasons; the sun knows its time for setting. You make darkness, and it is night, when all the beasts of the forest creep about. The young lions roar for their prey, seeking their food from God. When the sun rises, they steal away and lie down in their dens. And goes out to his work and to his labor until the evening. O LORD, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures. (Psalm 104:10-24, ESV)

God provides exactly the right conditions for the development and sustenance of life and life is a valuable thing. That this is so is remarkable. There are numerous ways in which the universe might have been different, but the vast majority of possible universes would not have supported life.

To say that the universe is so ordered by chance is therefore unsatisfactory as an explanation of the appearance of design around us. It is far more plausible, and far more probable, that the universe is the way it is because it was created by a designer with life in mind. The Bible contends that this designer, who created this world evidencing design, is God. The psalmist articulates this argument in Psalm 19:1-5.  This is also set forth in Job 38-41.

I recently took my watch to a jeweler to have the battery replaced. The jeweler used precision tools to remove the dead battery and replace it with a new one. My now functioning watch, and the all other items I observed within the jewelry store, evidence design. It stands to reason that there exists a designer for every watch, necklace and ring I saw that day. The brand names of those designers were conspicuously displayed . It stands to reason that a far more complicated universe which evidences design presupposes an intelligent designer. That designer is God.

Take the opportunity today to examine an object you possess. It may your vehicle, your watch, your home and even the furniture and appliances in your home. They all possess design. Someone designed and built them. So it is with the universe God designed and created. Give Him praise for His marvelous work.

Soli deo Gloria!

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Dr. Keith A. Mathison is professor of systematic theology at Reformation Bible College in Sanford, Fla. In June 2003, Dr. Mathison wrote an article in Tabletalk Magazine entitled the Existence and Attributes of God. The following is an excerpt from that article.

In 1983, the famous Russian author Aleksandr Solzhenitsyn delivered the Templeton Address in London. In his speech, he stated: “More than half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: Men have forgotten God; that’s why all this has happened … And if I were called upon to identify briefly the principal trait of the entire twentieth century, here too, I would be unable to find anything more precise and pithy than to repeat once again: Men have forgotten God.”

Solzhenitsyn’s analysis of the fundamental trait of the twentieth century is accurate. Atheism of both a theoretical and a practical kind has run rampant.

Yet, it is not only in the world that men have forgotten God. Many in the church have forgotten Him, as well. Paul’s words to the Athenians could easily be applied to many within the walls of the church: “Whom therefore ye ignorantly worship, Him declare I unto you” (Acts 17:23, KJV).

Many professing believers today are completely ignorant of the true nature of the One whom they worship. There is no understanding of His holiness or righteousness. His omnipotence, omniscience, and immutability are regularly denied or distorted by professing Christians. The doctrine of the Trinity is often misunderstood. In fact, the only attribute of God that regularly receives any sustained attention is His love, and yet even that attribute is explained in a way that contradicts the teaching of Scripture.

How can this situation begin to be changed? In the first place, the true Biblical doctrine of God must be proclaimed from every Christian pulpit. Our attention must be turned away regularly from ourselves and toward the One whom we worship. Our focus must be God, not man.

The concluding excerpt from Dr. Mathison’s article will be presented next Sunday, June 5. Have a blessed day in the Lord.

Soli deo Gloria!

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Modal Cosmological Argument, the argument from contingency, suggests that because the universe might not have existed (i.e. is contingent), we need some explanation of why it does. This is the argument of cause and effect.

The Cosmological Argument is the argument from the existence of the world. The universe exists. This implies the existence of a God that brought the universe into existence and continually sustains its existence. This philosophical argument for the existence of God comes in two forms: one modal (having to do with possibility) and the other temporal (having to do with time).

Wherever there are cause and effect possibilities, this suggests something must determine not only the reality of the effect, but also offer an explanation for the cause of said effect. Since the universe is conditional to some cause for its existence, and since there must be some reason for its existence, there must be a corresponding cause which give the universe a reason to exist. That necessary being is God.

The Temporal Cosmological Argument argues that the past is finite. The idea that the universe has an infinite past stretching back into infinity is, the argument notes, both philosophically and scientifically problematic. All indications are that there is a point in time at which the universe began to exist. This beginning must either have been caused or uncaused. It cannot have been uncaused for the idea of an uncaused event is absurd; nothing comes from nothing. The universe must therefore have been brought into existence by something outside of itself. That something, or someone, outside of the created universe is none other than God.

Dr. R. C. Sproul explains, The law of causality is one of those axioms that is indisputable. Every effect must have a cause, for an effect, by definition, is some-thing that is caused. Thus, for anything to exist, an uncaused some-thing—or someone—must exist. This “uncaused cause,” as it were, must have the power of being in itself and must be the first, primary cause of everything else. It must depend on nothing else. It must not be an effect, for if it is an effect of something else, it cannot be the very first cause that brought everything into existence. Nothing created qualifies as this first, primary cause. Only God, the eternal Creator, can be the reason why there is something rather than nothing.

Take the opportunity today to look at the all the effects around you. Creation itself evidences the reasonableness of a preceding cause. The preceding cause is none other than God.

Soli deo Gloria!

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Cosmological Argument is the argument from the existence of the world. The universe exists. This implies the existence of a God that brought the universe into existence and continually sustains its existence. This philosophical argument for the existence of God comes in two forms: one modal (having to do with possibility) and the other temporal (having to do with time).

The Modal Cosmological Argument, the argument from contingency, suggests that because the universe might not have existed (i.e. is contingent), we need some explanation of why it does. This is the argument of cause and effect.

Wherever there are cause and effect possibilities, this suggests something must determine not only the reality of the effect, but also offer an explanation for the cause of said effect. Since the universe is conditional to some cause for its existence, and since there must be some reason for its existence, there must be a corresponding cause which give the universe a reason to exist.

The only kind of being whose existence requires no cause is a necessary being, a being that could not have failed to exist. The ultimate cause of everything existing in the universe must therefore be a necessary being: God. God is the only uncaused cause. The Bible sets forth this doctrine.

• Psalm 89:11 – The heavens are yours; the earth also is yours; the world and all that is in it, you have founded them (Psalm 89:11, ESV).
• Psalm 90:1-2 – Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God (Psalm 90:1-2, ESV).
• Psalm 104:5-9 – He set the earth on its foundations, so that it should never be moved. You covered it with the deep as with a garment; the waters stood above the mountains. At your rebuke they fled; at the sound of your thunder they took to flight. The mountains rose, the valleys sank down to the place that you appointed for them. You set a boundary that they may not pass, so that they might not again cover the earth (Psalm 104:5-9, ESV).
• Acts 17:22-24 – So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man (Acts 17:22-24 ESV).
• Hebrews 11:1-3 – Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible (Hebrews 11:1-3, ESV).

Take the opportunity today to look at the all the effects around you. Creation itself evidences the reasonableness of a preceding cause. The preceding cause is none other than God.

Soli deo Gloria!

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Ontological Argument is an argument that attempts to prove the existence of God through abstract reasoning alone. The argument begins with an explanation of the concept of God. Part of what we mean when we speak of “God” is a “perfect being.” That is what the word “God” means. The reasoning is that a God that exists, of course, is better than a God that doesn’t.

Additionally, to speak of God as a perfect being is therefore to imply that He exists. Where does the idea of “God” originate? There is a sense of man’s need to worship something, or someone, greater than himself. Man, in whatever culture he exists, is inwardly driven to honor and praise an object: even it that object is himself.

If God’s perfection is a part of the concept of God, and if God’s perfection implies God’s existence, then God’s existence is implied by the very idea of God. When we speak of “God” we cannot but speak of a being that exists.

To say that God does not exist is to contradict ourselves; it is literally to speak nonsense. The argument is saying that the very idea of God, and the corresponding idea that God does not exist, implies that He does indeed exist. Otherwise, if God did not exist we would never think of the concept of God. Since we do think of the concept of God, even in a person’s denial, this implies God’s very existence.

The Bible gives credibility to the ontological argument. 

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. 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. 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. Claiming to be wise, they became fools, 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)

God has revealed himself and his existence to every human being. This awareness is not only within the visible creation, but also within each and every individual. This awareness extends to possessing a concept of God’s invisible attributes, His eternal power and His divine nature. Therefore, man is without excuse in saying there is no God and denying he knew God’s existence.

Take the opportunity today to thank God for how He has revealed His existence to us. Have a blessed day in the Lord.

Soli deo Gloria!

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

From the starting point of Genesis 1:1, the Scriptures articulate a wealth of additional information and revelation concerning God.

God is spirit (John 4:24; 2Co 3:17). He is declared to be light (Isaiah 60:1-19; James 1:17; 1 John 1:5), love (1John 4:7-11,16),  invisible (Job 23:8,9; John 1:18; 5:37; Colossians 1:15; 1Timothy 1:17), unsearchable (Job 11:7; 37:23; Psalm 145:3; Isaiah 40:28; Romans 11:33), incorruptible (Romans 1:23),  eternal (Deuteronomy 33:27; Psalm 90:2; Revelation 4:8-10) and immortal (1Timothy 1:17; 6:16). 

God is omnipotent (Genesis 17:1; Exodus 6:1-3), omniscient (Psalm 139:1-6; Proverbs 5:21), omnipresent (Psalm 139:7; Jeremiah 23:23) and immutable (Psalm 102:26-27; James 1:17). He is the only-wise God (Romans 16:27; 1Timothy 1:17), who is glorious (Exodus 15:11; Psalm 145:5), and the Most High (Psalm 83:18; Acts 7:48).

God is perfect (Matthew 5:48), Holy (Psalm 99:9; Isaiah 5:16; 6:1-7), just (Deuteronomy 32:4; Isaiah 45:21), true (Jeremiah 10:10; John 17:3) and upright (Psalm 25:8; 92:15). He is also righteous (Ezra 9:15; Psalm 145:17) good (Psalm 25:8; 119:68), great (2 Chronicles 2:5; Psalm 86:10), gracious (Exodus 34:6; Psalm 116:5), faithful (Corinthians 10:13; 1Peter 4:19), merciful (Exodus 34:6-7; Psalm 86:5; 103:8-17) and long-suffering (Numbers 14:18; Micah 7:1).

Additionally, God is a jealous God (Joshua 24:19; Nahum 1:2), but also compassionate (2 Kings 13:23). The Scriptures describe Him as a consuming fire (Hebrews 12:29). There is none beside him (Deuteronomy 4:35; Isaiah 44:6), none before him (Isaiah 43:10), none like him (Exodus 9:14; Deuteronomy 33:26; 2 Samuel 7:22; Isaiah 46:5-9; Jeremiah 10:6) and none good but him (Matthew 19:17). He fills heaven and earth (1Kings 8:27; Jeremiah 23:24) and should alone be worshipped in spirit and in truth (John 4:24).

What is more is that God is self-existent (Exodus 3:1-4), self-sufficient (Psalm 50:11-12) and infinite (I Kings 8:22-27; Jeremiah 23:24). God is wise (Proverbs 3:19; I Timothy 1:17). He is also sovereign (Isaiah 46:1-11).

With assistance by the Holy Spirit, believers in Christ understand that God is incomprehensible (Job 11:17-19; Romans 11:33; I Corinthians 1:18-2:16). He is also faithful (Deuteronomy 7:1-9; Psalm 89:1-2), good (Psalm 107:8) and gracious (Psalm 1114; I Peter 5:10). He is One in essence (Deuteronomy 6:1-5; Isaiah 44:6-8) but also subsists as three persons (Matthew 29:19-20; 2 Corinthians 13:14).

Pastor Richard D. Phillips explains, “The Bible opens by saying, “In the beginning, God created the heavens and the earth.” The purpose of the creation account was not to answer twenty-first century scientific skeptics, but to teach the people of Israel about their God. The God who had delivered Israel in the exodus, who now revealed Himself through the pen of Moses, is the true God and Maker of everything that is. God is the source of all things; in the beginning He already is, and, by His Word, the very universe was made.”

May we worship the One, True God in spirit and in truth (John 4:24). Have a blessed day in the 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.

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!