The Mysterious Case of Missing Scripture

By G. Gabriel Powell | Internet Ministry Coordinator 11/12/2015

     No book is more important than the Bible. God’s perfect, inspired, inerrant Word is loved, treasured, and protected by His people. From the first prophets who put the Word of the Lord into writing until now, God’s people have taken the utmost care to keep, copy, and preserve the Word of God.

     Long before printing presses could ensure consistent copies, Israel and the church fastidiously copied Scripture, not word by word, but letter by letter. Given its uniquely eternal, transcendent nature, God’s people showed meticulous care in transcribing it, preserving it for generations to come. Their painstaking efforts helped fulfill the words of Jesus’ promise, “Until heaven and earth pass away, not an iota, not a dot, will pass away from the Law until all is accomplished” (Matthew 5:18, ESV).

     It’s no surprise, then, why many people are shocked and upset when a verse in their Bible appears to be missing. We are so used to the chapter/verse addressing system that when a verse number is skipped it’s like our GPS broke down and we’re not sure where to turn.

     This brief article is intended to explain why some verses “disappear” from the Bible in modern translations. My hope is not merely to calm fears, but to confirm and build your trust in the Bible you hold in your hands.

Ancient Texts Down Through the Ages

The Making of the English Bible

Missing Verses

Passages in Question

• 1     Matthew 17:21
• 2     Matthew 18:11
• 3     Matthew 23:14
• 4     Mark 7:16
• 5     Mark 9:44
• 6     Mark 9:46
• 7     Mark 11:26
• 8     Mark 15:28
• 9     Mark 16:9–20
• 10     Luke 17:36
• 11     Luke 23:17
• 12     John 5:3–4
• 13     John 7:53-8:11
• 14     Acts 8:37
• 15     Acts 15:34
• 16     Acts 24:6b–7
• 17     Acts 28:29
• 18     Romans 16:24

Conclusion

Can Christians Be Demon-Possessed?

By Robert Jeffress 2023

     This strategy of demons using people, including believers, to accomplish their work raises an important question: Can Christians be demon-possessed? In answering it, we need to understand that the Greek word translated as “possessed” in passages such as Luke 8 actually means “demonized,” or under the influence of demons.

     “Demon-possessed” is not an accurate term for Christians. To possess something means to own it. Christians can’t be owned by demons. Look again at Paul’s words in Ephesians 1:13: “Having also believed, you were sealed in Him with the Holy Spirit of promise.” The moment you trust in Christ as your Savior, you receive not only the forgiveness of your sins but also the sealing by the Holy Spirit. The Holy Spirit is God’s stamp of ownership on your life. And God doesn’t believe in joint ownership. He doesn’t share His possessions with anyone. If God owns something, no one else can own it. That means it’s impossible for believers to be possessed by demons.

     The same is not true for unbelievers. In fact, every person who is not sealed by the Holy Spirit is possessed by Satan and his demons. Yes, you read that right. We’re not born into this world as free agents. We’re born into Satan’s kingdom, and he has ownership of every person in it. It’s only through Christ that we’re rescued from the kingdom of darkness and placed into the kingdom of light (Col. 1:13).

     That’s not to suggest that every unbeliever has his head spin around like Linda Blair in The Exorcist. But it does mean that demons are free to do whatever they want with unbelievers.

Can Christians Be Controlled by Demons?

     In Matthew 16, Jesus laid out for His disciples His plan of going to Jerusalem, dying, and being raised on the third day. And Peter, being Peter, said something to the effect of, “Lord, You don’t need to suffer on the cross and die! There’s a better way.”

     Jesus’s response came fast and furious in verse 23: “He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.’” Peter was allowing himself to be controlled by Satan through his words.

     Acts 4–5 offers a more tragic example of demonic control of believers. In the church of Jerusalem, Barnabas sold a piece of property and gave all the proceeds to the church. People applauded his generosity. Seeing the praise and attention Barnabas received, a married couple named Ananias and Sapphira announced that they, too, were going to sell a piece of property and give every bit of the proceeds to the church. But they didn’t follow through on their promise. They withheld a portion of the money for themselves.

     “Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?’” (Acts 5:3). The Holy Spirit then struck Ananias dead in front of the whole church. Ananias was a believer. He had been baptized with the Holy Spirit, but he was being controlled by Satan. How do you explain that?

     As we discovered in our examination of God the Holy Spirit, there’s a difference between being baptized by the Holy Spirit and being filled by the Holy Spirit. The baptism with the Holy Spirit is a one-time act of God by which, at the moment of our salvation, the Holy Spirit joins us to Jesus Christ, the head, and to all the other members of the body. Every true Christian has been baptized by the Holy Spirit. But not every Christian has been filled with the Holy Spirit.

     In Ephesians 5:18, Paul said, “Be filled with the Spirit.” That word translated as “filled” means “controlled.” The filling of the Holy Spirit is the control of the Holy Spirit over our lives. The moment you become a Christian, you have all of the Holy Spirit. But does the Holy Spirit have all of you?

     That’s the key question when it comes to demonic influence. Any part of your life that’s not being controlled by the Holy Spirit is open to being controlled by demons. We’re not a spiritual vacuum. We may tell ourselves, I’ll hold off on committing this part of my life to God. I’ll retain control over my dating life, my finances, and my career, and I’ll give God the rest. But it doesn’t work that way. Any part of your life that is not under the control of the Holy Spirit is open to demonic influence.

The Upshot — A Strategy for Spiritual Victory

     Now that we have intelligence dossiers on our allies and adversaries in the unseen spiritual war raging all around us, what do we do with this information? How can we build battle strategies that maximize the advantages God gives us through His angels? How can we minimize the destructive power of demons in our lives?

     Let’s start with the counteroffensive. The most effective way to neutralize demonic forces in our lives is to limit their staging area. We do that by placing every part of our lives under the Holy Spirit’s control. If we insist on holding back anything — our finances, for example — from the Spirit’s control, then we’re putting a key battleground in play. We’re handing demons the power to plant doubts in our minds about our long-term financial security. To make us believe we need a savings cushion before we embark on an overseas mission opportunity or convince us that our tithes are a discretionary budget item. More to the point, we’re giving demons the opportunity to establish a foothold in our lives.

     Our strategy is clear. We must resist the urge to hold back certain areas of our lives. We must be willing to give the Holy Spirit all of us. And it’s a decision we must make every day — multiple times a day, if necessary. Because the temptation to grab the wheel never goes away. Demons looking for a way into our lives will try to convince us that we’re capable of handling our own finances or resisting sexual temptation or controlling our anxiety without the Spirit’s help.

     So diligence is our watchword. We must continually examine our motives, aims, and priorities to make sure that every bit of our lives remains under the control of the Holy Spirit. That’s how we emerge victorious from a cosmic battle.

     As for maximizing the advantages God gives us through His angels, our best strategy is boldness. If Satan can make us feel alone, unsupported, and overwhelmed by his onslaught, he can neutralize us before the battle even begins. He can rob us of our power by causing us to doubt that we have it. Of course, the reality is quite different.

A Proper Perspective of the Spiritual Battlefield

     Let’s wrap up our examination of the fifth core belief of Christian theology by looking at an obscure but revealing story from 2 Kings 6. Elisha the prophet and his servant were living in the city of Dothan when they were surrounded by an army of mounted soldiers sent by the king of Aram. The king was intent on destroying Elisha, and it looked as though he was going to succeed. Escape was impossible, considering the size of the force arrayed against the prophet and his servant. Death seemed certain.

     Elisha’s servant panicked, which was understandable. Elisha didn’t, which wasn’t. The servant cried out to the prophet, “Alas, my master! What shall we do?” (v. 15).

     In Elisha’s next two sentences, we find all the truth and inspiration we need to fight every spiritual battle we will ever face. First, Elisha said to his servant, “Do not fear, for those who are with us are more than those who are with them” (v. 16). That’s true of angels, as Elisha’s servant was about to discover. But we don’t need angels to tilt the balance in our fight against Satan and his demons. God alone is infinitely greater than all the forces of evil. If we belong to Him completely, we will emerge victorious because of His overwhelming superiority.

     Second, Elisha prayed, “O LORD, I pray, open his eyes that he may see” (v. 17). Here’s what happened next: “And the LORD opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.” The servant’s fears vanished when he saw all the angels ready to help him.

     Sometimes all we need to be victorious in our battle against Satan and his forces is a proper perspective of the battlefield.

Humanity And Sin

     Did you know that the word naughty once meant to have nothing — or naught? (“He used to be wealthy, but reckless spending left him naughty.”)

     Or that the word awful once meant to be worthy of awe? (“Helen of Troy possessed an awful beauty.”)

     Or that the word nice once meant unintelligent or ignorant? (“I wouldn’t trust him to make the right decision — he’s too nice.”)

     Words change with the culture. In some cases, their meanings can turn 180 degrees. A term that once had a positive connotation can become negative. A compliment can become an insult. With that quirk of etymology in mind, let’s consider the word human.

     For a brief, shining moment, to be human was to look forward to an unimaginably bright future, filled with God’s continuous blessings. From Genesis 1:26 to Genesis 2:25, to be human was to embody the pinnacle of God’s creative work. To be human was to reflect God’s image. To be human was to be animated by the breath of the Holy Spirit. To be human was to enjoy the privilege of God’s company. To be human was to be entrusted with the care and maintenance of God’s handiwork. To be human was to glimpse the full potential of God’s plan for creation.

     To say, “I’m human,” was the loftiest possible form of self-affirmation, a reminder of all that God, in His creative genius and limitless generosity, had laid out before us.

Then came Genesis 3.

     After the fall of Adam and Eve in the garden of Eden, the idea of being human took on new shades of meaning. Its luster dimmed. Today, we often use the word human as a catch-all defense for our worst instincts:

     •     “I should have resisted when she invited me back to her place, but I’m only human.”

     •     “I’m sorry I went off on you like that. My human nature just got the better of me.”

     •     “Don’t try to put me on a pedestal. I’m human just like everyone else.”

     In his poem “An Essay on Criticism,” Alexander Pope captured the reality of our dimmed luster in four simple words: “To err is human.”1

     In our study of the sixth core belief of Christianity, we will explore the sudden shift in what it means to be human. To fully understand this shift, we will look at God’s original plan for humanity. Then we’ll look at the far-reaching impact of our rejection of His plan. Finally — and thankfully — we will look at God’s refusal to allow our sin to have the last word.

     1 Alexander Pope, “An Essay on Criticism, Part 2,” Poetry Foundation, accessed April 5, 2022, https://www.poetryfoundation.org/articles/69379/an-essay-on-criticism.

We Believe the Bible and You Do Not

By Keith Mathison 10/1/2010

     Not too long ago, in an effort to get a better grasp of the Lutheran doctrine of the Lord’s Supper, I was reading the chapters on the sacraments in Francis Pieper’s Christian Dogmatics Volume 3, and I ran across this statement: “The difference between the Lutheran Church and the Reformed in the doctrine of Baptism is fully and adequately defined by saying that the former believes God’s Word regarding Baptism, the latter not” (vol. 3, p. 269).

     Let that one sink in for just a moment. Here we have one of the most respected Lutheran systematic theologians of the last century saying that the difference between his church and the Reformed over baptism can be summed up as follows: “Lutherans believe the Bible, and the Reformed don’t.” It’s just that simple, right?

     When I first read this, I was a bit taken aback. How could a theologian as brilliant as Pieper so casually ignore the role of interpretation on this point? Why could he not see that this is not a matter of disbelieving the Bible, but of disagreeing with the Lutheran interpretation of the Bible?

     I recalled, however, that this kind of statement in regard to the sacraments goes back to the sixteenth-century debates between the Lutherans and the Reformed. In his debates with the Lutheran Joachim Westphal, John Calvin was almost driven to distraction by Westphal’s repeated claim that Jesus’ words “This is my body” allowed of no interpretation. One either believed them or one disbelieved them. In the historical context of the Lutheran-Reformed debates, then, Pieper’s statement is not terribly unusual.

     If you are Reformed or Baptist, what is your immediate reaction to Pieper’s statement? Do you accept his claim that the only difference between you and the Lutherans on the subject of baptism is that Lutherans believe the Bible and you don’t? Or do you think that his statement is a poor excuse for an argument? Do you think it is a fair statement, or do you think it is somewhat self-serving?

     Lest I be accused of picking on my Lutheran brothers, ask yourself this question now: “How many times have I seen my theological heroes use essentially the same kind of argument in different theological disputes?”

     I don’t know about you, but as I reflect on it, I can recall numerous times when I’ve seen this “argument” in action in my own theological circles. When I was a dispensationalist, the common thought was that the difference between premillennialists and everyone else was fully and adequately defined by saying that premillennialists believed God’s Word regarding the millennium while amillennialists and postmillennialists did not. We believed what God said in Revelation 20. Amillennialists and postmillennialists did not believe what God said. Case closed.

     When I was a Baptist, I regularly heard it said that Baptists believed God’s Word concerning believer’s baptism while others did not. As a Presbyterian, I’ve heard it said that Presbyterians believe God’s Word concerning the promises to the children of believers while the Baptists do not.

     I’ve heard this line of argument used in disputes involving the Sabbath, the days of Genesis, theonomy, the gifts of the Spirit, church government, you name it. In every dispute over the meaning of some biblical text or theological point, it seems that someone eventually throws out some version of the line: “The simple fact of the matter is that we believe what God clearly says here and you don’t.” When both sides in a given debate do it, the result is particularly edifying.

     Re-read the Lutheran quote in the first paragraph. Do you (assuming you are not Lutheran) find it persuasive when it is said of you that the only reason you do not accept the Lutheran understanding of baptism is because you do not believe God’s Word? Probably not. But we find that same kind of statement very assuring (and persuasive) when it is said in support of a doctrine or interpretation that we happen to agree with.

     The problem with Pieper’s statement is that he does not allow for any conceptual distinction between the infallible and inerrant Word of God and his own fallible and potentially errant interpretation of that Word. Thus, to disagree with his interpretation is to disagree with God. But this is obviously false. Presbyterians and Baptists do not reject the Lutheran doctrine of baptism because they disbelieve God’s Word. They reject it because they think Lutherans have misinterpreted God’s Word.

     The fact of the matter is that people who believe equally in the authority and inerrancy of Scripture sometimes disagree in their interpretation of some parts of that Scripture. We know God’s Word is not wrong, but we might be. God is infallible; we are not. We are not free from sin and ignorance yet. We still see through a glass darkly. In hermeneutical and theological disputes, we need to make an exegetical case, and we need to examine the case of those who disagree with us. It proves nothing to make the bare assertion: “We believe the Bible and you don’t.”

Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

• 1     Postmillennialism: An Eschatology of Hope
• 2     The Shape of Sola Scriptura
• 3     Given for You: Reclaiming Calvin's Doctrine of the Lord's Supper
• 4     From Age to Age: The Unfolding of Biblical Eschatology
• 5     Dispensationalism: Rightly Dividing the People of God?
• 6     A Reformed Approach to Science and Scripture
• 7     Not a Chance: God, Science, and the Revolt against Reason
• 8     When Shall These Things Be?: A Reformed Response to Hyper-Preterism

Grace Transforms Everything

By Sean Michael Lucas 10/1/2010

     In our town, a church just went through a rebranding effort as part of their relocation to a new building in a different section of town. Their logo and signage are beautiful and well conceived. One sees their stickers on cars everywhere. And their tagline is memorable: “Faith changes everything.”

     As I’ve thought about that tagline, on one hand, it is completely appropriate. Faith in Jesus Christ does change everything about the way we see the world, the way we engage our families, the way we live out our callings.

     And yet, I suspect, based on this congregation’s theological heritage, faith is viewed as a decision that the individual makes to follow Jesus. Thus, they emphasize evangelistic outreach, gearing their ministry toward bringing people into contact with Jesus so that they might make a life-changing decision for Him.

     While I appreciate this church’s evangelistic zeal, I wonder whether this is the best emphasis. What would happen if instead of saying that “faith changes everything” we claim that “grace transforms everything”?

     Over against the moralism that is characteristic of so many evangelical churches, I’d suggest that the truly distinctive message we have as the church is this message of God’s grace that “makes beauty out of ugly things” — indeed, grace transforms everything.

     The old slave-trader turned hymnwriter and preacher, John Newton, noted toward the end of his life: “My memory is nearly gone, but I remember two things: that I am a great sinner and that Christ is a great Savior.” No wonder Newton wrote the great hymn “Amazing Grace.” For this is the heart of the gospel of grace: we are great sinners and Christ is a great Savior.

     The Bible speaks of our sin and sinfulness in wide-ranging ways: we are deceitful (Jer. 17:9); dead (Eph. 2:1); dirty (Isa. 1:18; 64:6); wayward (Isa. 53:6); lawless (1 John 3:4); disobedient (1 Tim. 1:9); ungodly (Rom. 4:5; 5:6); ignorant, hardened, and alienated from God’s life (Eph. 4:17–18). We fall short of God’s glory (Rom. 3:23); we suppress God’s truth (1:18); and we act out in sinful ways (1:21–32; Eph. 4:19). We deserve God’s wrath for our sin and disobedience, and we are already condemned (John 3:17–18; Eph. 2:3).

     But God, because He is rich in grace, chose to save some undeserving sinners — He united us together with Christ, made us alive with Him, raised us with Him from our dead condition, and seated us with Him in the heavenly places (Eph. 2:4–7). He has granted us faith to trust in Jesus (Eph. 2:8–9), declared us righteous (2 Cor. 5:21), clothed us with Christ (Rom. 13:14), and gifted us with the Holy Spirit (Eph. 1:13–14). He empowers us to live in ways that please Him (Eph. 4:25–5:2; Gal. 5:13–26). We now can say no to our sin and live godly lives because God has shown us grace (Titus 2:11–14).

     And this grace, this undeserved favor, is not just for the beginning of our Christian lives, but also for every moment of every day of our discipleship. We come again and again to this fountain of grace, trusting in our union with Christ (Col. 3:1–4), to putting to death our sin and living in the light of what is true about us (Rom. 6:11–13; 8:14–15; Col. 3:5–16).

     A life lived rooted in God’s grace shown to us in Jesus is transformed. Our walk with Christ is transformed — no longer are we driven by mere duty, but by delight in this Son of God who loved us and gave Himself for us (Gal. 2:20). We engage in personal, family, and corporate worship in order to enjoy communion with God through Christ by the Spirit — we’re greedy for delight in God.

     Relationships with others are transformed — since we’re not driven to perform to please God or others, we do not fear losing the Father’s smile, but are freed to risk ourselves for others (Zeph. 3:17). Even more, we can be honest about ourselves, which means defensiveness is gone, replaced by authenticity, confession, repentance, and forgiveness.

     Our callings in this world are transformed — this world is more than an evangelistic opportunity or a turbulent sea in which we’ve been given a lifeboat to save some. Rather, this is God’s good world (Ps. 24:1) in which He has called us to serve as signs and agents of God’s coming new creation (Isa. 65:17–25; 2 Cor. 5:17). Work, parenting, community involvement, engagement with art, music, film — all take on new meaning because we take Christ with us into those arenas to show what the new world looks like.

     Even the ugly parts of life have grace-laden possibilities because Christ is Lord over the whole world and is making all things new (Rev. 21:5–6). As agents of God’s grace, we live out of the overflow of undeserved favor, extreme gratitude, and passionate communion with Jesus — which moves us into life’s ugliness to see God’s beauty emerge.

     Here is a manifesto for the church’s ministry, a huge vision of God’s purpose in this world: In Jesus, God shows grace to undeserving, ugly sinners as part of God’s own mission of transforming this world so that it will reflect His glory. And so, what changes when the church has a grace-centered ministry? Everything!

• 1     On Being Presbyterian: Our Beliefs, Practices, And Stories
• 2     For a Continuing Church: The Roots of the Presbyterian Church in America
• 3     The Legacy of Jonathan Edwards: American Religion and the Evangelical Tradition
• 4     What Is Grace? (Basics of the Faith)
• 5     What Is Church Government? (Basics of the Faith) (Basics of the Reformed Faith)
• 6     God's Grand Design: The Theological Vision of Jonathan Edwards
• 7     Daniel: Trusting the true hero
• 8     All for Jesus: Celebrating the 50th Anniversary of Covenant Theological Seminary
• 9     Robert Lewis Dabney: A Southern Presbyterian Life (American Reformed Biographies)
• 10     J. Gresham Machen (Bitesize Biographies)

Apostasy

By Larry McCall 10/1/2010

     Come winter, the ice forms almost imperceptibly on the lake near our home. After the first few cold nights, a bit of skim ice may be noticed by the observant passerby. Gradually, ever so gradually, the ice thickens as the cold takes its grip on our northern Indiana community. By the dead of winter, fisherman labor at drilling through two feet of hard ice to get through to the warmer waters below.

     Sin is like that. A heart that once seemed warm cools so gradually that only the especially perceptive friend or pastor notices skim ice forming on the soul of the church member. The person who once evidenced a warm, experiential trust in Christ gradually, ever so gradually, cools toward the matters of eternity. The appetite to read God’s Word lessens, prayer becomes sporadic, worship becomes boring, and all kind of excuses are found not to be with Christian friends. The ice thickens. The heart gets colder and colder. The voice of Christ no longer has its former effect. Instead, the call of the world draws. The beauty of Christ no longer entices. The world begins to look more appealing. One sin leads to the next. The second becomes easier than the first. Then, another and another. Eventually, the church realizes that one of her own has been overtaken by “an evil, unbelieving heart,” leading a church member “to fall away from the living God” (Heb. 3:12).

     How does this happen? How does a person who has evidenced apparent faith in Christ and faithfulness to Him apostatize — “fall away from the living God”? More important, what can be done to guard against apostasy in the church? What should be done?

     Several key lessons from Hebrews 3:12–14 must be lived out in our churches if we are going to battle apostasy: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end.”

     First, we need to wake up to the reality that unbelief can overtake the heart of any professing Christian — including our own. We must not be lulled to sleep by false assurance in some “decision” made or prayer prayed in times past. As we see in Hebrews 3, two key marks of a Christian are faith and faithfulness. We must “take care” that both faith and faithfulness are being cultivated and evidenced in our own lives and in the lives of our fellow church members. The sin of unbelief can overcome the heart so gradually that we don’t notice until a professing Christian is living a life of blatant unfaithfulness to Christ. In love, we must resist spiritual naiveté. We must “take care.”

     Second, we must realize that the fight against apostasy is every Christian’s concern, not just that of the church’s pastors. The author of Hebrews says, “Take care, brothers.” The battle against apostasy and the quest for ongoing faith in Christ and faithfulness to Christ is a “community project.” Every Christian should be mustered and trained for this battle for souls.

     Third, our churches must develop a “culture” that values the daily care of one another’s souls and provides practical ways for that to happen. Hebrews 3:13 instructs us to “exhort one another every day.” While we continue to hold out the primacy of preaching in the life of the church, the battle against apostasy must be fought beyond our Sunday morning events. The members of our churches must be given opportunities to move away from isolation and toward loving, deep involvement in one another’s lives. Church leaders must teach church members the crucial importance of faith-building relationships. No one can intimately know everyone in the church family. But we must all be involved very personally with some of the church body. And these interpersonal relationships in small groups must move beyond trivial, superficial conversations if we are going to carry out the directive to “exhort one another every day.” Church leaders need to model and teach a mutual “soul care” that, over time, begins to get traction in the normal life of the church. Church members can help fight against the cold winds of unbelief that threaten to ice up the souls of their friends by reminding them of the dangers of sin and the joy, hope, and satisfaction we have in Christ alone. Over time, the conversations can and should become gospel-saturated, Christ-exalting, Spirit-empowered, and faith-building. The battle against apostasy in our churches is fought as one Christian exhorts another Christian to treasure Christ above all that Satan, sin, and the world have to offer.

     Last, Hebrews 3:12–14 teaches us that this ministry is urgent: “As long as it is called ‘today.’” The day of Christ’s return and subsequent judgment is coming. We must not carelessly assume that “someday” our church will take up the battle against apostasy. While we say “someday,” God says “today.” For the glory of Christ and the care of souls, let us all take up the battle against apostasy

• 1     Loving Your Wife as Christ Loved the Church
• 2     Walking Like Jesus Did: Studies in the Character of Christ

13 Films That Capture the Themes of Ecclesiastes

By Kenneth Morefield 1/19/2018

     Ecclesiastes is one of the most misunderstood books of the Bible. Its wisdom can be hard to understand and, even when it’s clear, hard to accept. The contemporary tendency to prooftext can be especially problematic with Ecclesiastes. Is life really “vanity”? Is the “house of mourning” really better than the “house of feasting”?

     To illustrate Ecclesiastes’s themes with examples from film risks oversimplifying the theology of a complex and profound text. But like all risks, this one comes with potential rewards. Such an exercise can lead to a deeper appreciation of the art, as well as a stronger understanding of the text.

     In what follows I cite 13 films intended to illustrate some important themes in Ecclesiastes: Forrest Gump; Searching for Bobby Fischer; Roman Israel, Esq.; The Greatest Showman; La La Land; Before Sunset; No Country for Old Men; In Cold Blood; A Man For All Seasons; Selma; Silence; A Man Escaped; The Man Who Planted Trees. Certainly there could be many, many more.

     Limits Of Human Wisdom | Since the Enlightenment, faith in the perfectibility and supremacy of the human intellect has been a driving force in secular philosophy. But there are reasonable distinctions to draw between “intelligence” and “wisdom.” The former usually connotes the accumulation of factual knowledge; the latter the right (just/moral) application of that knowledge. This is why it’s evident throughout literature and even Scripture than one can be intelligent and still a fool, or intellectually limited and still wise.

     Film, like other art, is filled with examples of holy fools: characters whose moral integrity inoculates and protects them from malicious, intelligent characters. Forrest Gump is a classic example.

Read The Psalms In "1" Year

Psalm 78

25 Man ate of the bread of the angels;
he sent them food in abundance.
26 He caused the east wind to blow in the heavens,
and by his power he led out the south wind;
27 he rained meat on them like dust,
winged birds like the sand of the seas;
28 he let them fall in the midst of their camp,
all around their dwellings.
29 And they ate and were well filled,
for he gave them what they craved.
30 But before they had satisfied their craving,
while the food was still in their mouths,
31 the anger of God rose against them,
and he killed the strongest of them
and laid low the young men of Israel.

By John Walvoord

Another Promise of Restoration

     Jeremiah 30:16–24. God also promised to judge those who have attacked Israel but, by contrast, would restore Israel to health (vv.  16–17 ).

     God promised ultimately to restore Israel as a nation and to rebuild the city and the palace (v.  18 ). God predicted that there would be thanksgiving and rejoicing and honor for Israel in those days (vv.  19–20 ). God also promised to raise up a ruler who would bring her close to God (v.  21 ). The fact that Israel had a special relationship to God was mentioned in many Old Testament passages ( Lev. 26:12; Deut. 7:6; 26:16–19; Jer. 7:23; 11:4; 24:7; 31:1, 33; Ezek. 11:20; 14:11; 34:30; 36:28; 37:23, 27; Hosea 2:23; Zech. 8:8; 13:9 ).

     Jeremiah added his confirming word to what the Lord had said — that He would come like a storm and judge the wicked, and His fierce anger would not depart until He accomplishes His purpose. These prophecies were fulfilled in history and prophecy.

Israel’s Future Blessings

     Jeremiah 31:1. Summarizing the preceding chapter, God declared that He would be Israel’s God and she would be His people.

      Jeremiah 31:2–30. This entire section describes Israel’s future blessings, her return to the land, her joy in serving the Lord, and the fact that she would be gathered from all over the earth (vv.  1–9 ). This theme continues to unfold through the fact that God will gather Israel from distant places, and she will return to prosperity and joy and will experience the bounty of the Lord (vv.  10–14 ). This will follow the second advent.

     In the midst of Israel’s joy, however, there also will be weeping, as seen in  Matthew 2:18 in regard to Herod’s killing the infants of Bethlehem (v.  16 ). God exhorted Israel, however, to restrain from weeping and to look forward to the wonderful hope she has in Christ. Her discipline and her problems were part of her journey back to the Lord, but God actually had great compassion for Israel ( Jer. 31:16–20 ).

     God exhorted individual Israelites to return to the land of Israel from their wanderings (vv.  21–22 ). Jeremiah left them with a prophecy difficult to understand: “The LORD will create a new thing on earth — a woman will surround a man” (v.  22 ). Normally a man courts a woman, but in this case the woman is Israel and will attempt to come back to God.

     Another description was given of the blessings on Israel when she returns to her land in the millennium. It will be a time when the Lord refreshes the weary and satisfies the faint (vv.  23–25 ).

     In verse  26, Jeremiah spoke of awaking from sleep after “sleep had been pleasant.” Though the significance of this is not clear, it is possible that the preceding passage was given to him when he was in a trance or in a dream. Another promise of the restoration of Israel after her time of trouble was given (vv.  27–30 ).

The New Covenant

     Jeremiah 31:31–40. God declared He would make a new covenant with Israel (v.  31 ). This would be in contrast to the Mosaic covenant that He gave them in Egypt (v.  32 ). In the new covenant God declared, “‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, “Know the LORD,” because they will all know me, from the least of them to the greatest,’ declares the LORD. ‘For I will forgive their wickedness and will remember their sins no more’” (vv.  33–34 ).

     This is one of the great prophecies in the Old Testament that describes the new covenant that God will make, a gracious covenant stemming from the death of Christ, making it possible for God to forgive Israel as well as the Gentiles who come to Him. Though God in grace has saved and blessed Israel in the past, the major fulfillment for Israel will be after the second coming when she will be regathered to her land.

     The absolute certainty of the new covenant is described in verses  35–36. The new covenant would be as sure as the natural laws that move the moon and the stars and stir up the sea. As long as these laws of nature continue, God would continue His promises to Israel. This covenant is not a conditional covenant as the Mosaic covenant was.

     Just as Israel will be graciously forgiven under the new covenant, so also the church in the present age receives grace. All grace systems stem from the death of Christ, whether applied to Israel or to other peoples. Hence, the church in the present age also participates in a new covenant. This can best be explained as one new covenant of grace made possible by the death of Christ, whether applied to Israel as in Jeremiah or to the church as in the New Testament. All grace has its origin in the new promise of grace, which has various applications. Jeremiah makes its application to Israel, which will largely be fulfilled in connection with the coming kingdom on earth following the second coming.

     The second reassuring pledge of the Lord declared that only if the heavens can be measured and the earth be searched out beneath would He reject the descendants of Israel (v.  37 ). As a matter of fact, even modern man with his great telescopes has not been able to find the end of the universe. The continuation of the sun and moon is a constant reminder that God is still keeping His promises to Israel and preserving her as a nation. The new covenant is a major prophetic revelation given further treatment in the New Testament, and its gracious promises will continue forever.

     In the time related to the future kingdom, God declared that Jerusalem “will be rebuilt for me from the Tower of Hananel to the Corner Gate. The measuring line will stretch from there straight to the hill of Gareb and then turn to Goah. The whole valley where dead bodies and ashes are thrown, and all the terraces out to the Kidron Valley on the east as far as the corner of the Horse Gate, will be holy to the LORD. The city will never again be uprooted or demolished” (vv.  38–40 ).

     This remarkable prophecy, given by Jeremiah almost two thousand five hundred years ago, has seen modern fulfillment in the recapture of Jerusalem. Modern Jerusalem has built up this precise area, and today there are lovely apartments and streets in a location formerly used as a place for garbage heaps and dead bodies. In spite of the fact that Jerusalem has been demolished many times, God declared that this section would not be demolished but would continue to be holy to the Lord until the second coming. This prophecy is one of the signs that the coming of the Lord may be near.

Jeremiah Commanded to Buy a Field

     Jeremiah 32:1–44. Jeremiah was confined to the courtyard of the guard in the royal palace because Zedekiah, king of Judah, heard Jeremiah’s prophecy that the city would be captured by the Babylonians (v.  3 ). He also had heard that the Lord had announced that “Zedekiah king of Judah will not escape out of the hands of the Babylonians but will certainly be handed over to the king of Babylon, and will speak to him face to face and see him with his own eyes” (v.  4 ). Jeremiah’s prophecy further declared that Zedekiah would be taken to Babylon and that if Israel fought against the Babylonians they would not succeed (v.  5 ).

     As a token of the promise of God that Israel would come back to the land, Jeremiah was instructed to buy a piece of land from Hanamel, his cousin (vv.  6–7 ). In obedience to God, Jeremiah bought the land and had it properly registered (vv.  8–12 ). Then Jeremiah instructed Baruch to take the documents and place them in a clay jar so that they would last for a long time. Jeremiah predicted, “For this is what the LORD Almighty, the God of Israel says: ‘Houses, fields and vineyards will again be bought in this land’” (v.  15 ).

     After this transaction, Jeremiah prayed concerning God’s dealings with Israel in the past, her present siege by the Babylonians, and predicted that the city will be handed over to Babylon (vv.  17–25 ).

     God repeated the prophecy that He would hand over the city of Jerusalem to the Babylonians (vv.  26–28 ). The Babylonians would capture the city and burn it because the people of Judah had provoked God to anger by offering incense to Baal (v.  29 ).

     The reasons for God’s judgment on Israel were detailed; Israel had provoked God to wrath, set up idols, and worshipped heathen gods (vv.  30–35 ). In spite of Israel’s sins and God’s punishment of her, He promised, “I will bring them back to this place and let them live in safety. They will be my people, and I will be their God” (vv.  37–38 ). God promised an everlasting covenant of grace, and God would continue to do them good (vv.  39–40 ).

     God reiterated His plan to bring Israel back to her land where fields would be sold and deeds would be signed. God promised to restore her fortunes (vv.  42–44 ). This was fulfilled after the Babylonian captivity.

Restoration to Follow the Babylonian Captivity

     Jeremiah 33:1–26. God predicted that Babylon would conquer Jerusalem and that her houses would be filled with dead bodies (vv.  4–5 ).

     Just as God brought judgment on Israel for her sins, so God would extend in grace a healing ministry for His people in the future. Both Israel and Judah would come back from their captivity (vv.  6–7 ). God would cleanse them from sin and forgive their rebellion (v.  8 ). Once again they would have renown, joy, honor, and abundant prosperity (vv.  8–9 ). These promises of future blessing would result in their offering praise to God (vv.  10–11 ). God reiterated His promise to restore Israel. Her pastures would have shepherds and flocks (vv.  12–13 ).

     In the future restoration of Israel in the millennium, God will raise up a descendant from David (v.  15 ). In His day Jerusalem and Judah will be safe, and His name will be called “The LORD Our Righteousness” (v.  16 ). God promised that the house of David would never fail to have a man who is qualified to sit on the throne, and the same would be true of the priests and the Levites (vv.  17–18 ). This will be fulfilled by Christ. Here God confirmed His covenant with Israel as one that cannot be broken. God promised that His people would be countless as the stars and measureless as the sand (vv.  19–22; cf.  Gen. 15:5; 26:4; 28:14 ).

     The report that God had completely rejected the kingdom of Israel and the kingdom of Judah was not true. God declared He had established His covenant with them as well as the laws that govern day and night.

Warning to Zedekiah and Judah’s Leaders

     Jeremiah 34:1–22. God announced through Jeremiah that Zedekiah, the king of Judah, would be taken to Babylon, that Jerusalem would be burned down, and that Zedekiah would speak face-to-face with Nebuchadnezzar (vv.  2–3; cf.  32:4–5 ). God promised that Zedekiah would die peacefully (v.  4 ) and would be honored in his death (v.  5 ). These facts were reported to Zedekiah (v.  6 ).

     Because the children of Israel had failed to keep the law of freedom of slaves, for when they did temporarily free them they enslaved them again, God prophesied that He would judge them (vv.  8–16 ). Since they had not obeyed God in freeing slaves, God would free them “to fall by the sword, plague and famine” (v.  17 ). The result would be that the leaders of Jerusalem and those who participated in this disobedience would be handed over to the enemy and killed (vv.  18–20 ). As previously prophesied, Zedekiah would be handed over to the king of Babylon and the city would be burned (vv.  21–22 ). This was fulfilled in history ( 2 Kings 24:18–25:8 ).

The Faithfulness of the Recabites

     Jeremiah 35:1–19. This chapter records the faithfulness of the family of the Recabites to obey their forefather and not build houses, plant crops, or drink wine. They had fully obeyed their father.

     In recognition of this, God revealed to Jeremiah, “Go and tell the men of Judah and the people of Jerusalem, ‘Will you not learn a lesson and obey my words?’ declares the LORD. ‘Jonadab son of Recab ordered his sons not to drink wine and this commandment has been kept. To this day they do not drink wine, because they obey their forefather’s command. But I have spoken to you again and again, yet you have not obeyed me. Again and again I sent all my servants and prophets to you. They said, “Each of you must turn from your wicked ways and reform your actions; do not follow other gods to serve them. Then you will live in the land I have given to you and your fathers.” But you have not paid attention or listened to me. The descendants of Jonadab son of Recab have carried out the command their forefather gave them, but these people have not obeyed me’” (vv.  13–16 ).

     Because of Judah and Israel’s record in rebelling against God, God promised to bring on them all the disasters He had predicted. In recognition of the family of Recab and their faithfulness, God promised, “Jonadab son of Recab will never fail to have a man to serve me” (v.  19 ).

Destruction of Jeremiah’s Writing

     Jeremiah 36:1–26. In obedience to the command from the Lord, Jeremiah dictated all his prophecies to Baruch, who wrote them on a scroll (vv.  1–4 ). Jeremiah then instructed Baruch to read the scroll before the house of the Lord to the people gathered there in the hope that they would repent (vv.  5–7 ). In keeping with the command of God, Baruch read the prophecies of Jeremiah (vv.  8–10 ).

     When it became known that Jeremiah’s scroll had been read aloud, Jehudi instructed Baruch to bring him the scroll (vv.  11–14 ). When it was read (vv.  15–18 ), the officials told Jeremiah and Baruch to hide where they could not be found (v.  19 ).

     When the scroll was read in the presence of the king, he cut it in pieces and threw it in the fire until it was burned (vv.  20–23 ). Though some of his attendants protested, most of them did not (v.  24 ). The king commanded that Baruch and Jeremiah be arrested (v.  26 ).

Jeremiah Ordered to Write Another Scroll

     Jeremiah 36:27–32. Jeremiah was instructed by God to take another scroll and write the words of the first scroll along with additional words. God also pronounced judgment on Jehoiakim and his posterity: “He will have no one to sit on the throne of David; his body will be thrown out and exposed to the heat by day and the frost by night. I will punish him and his children and his attendants for their wickedness; I will bring on them and those living in Jerusalem and the people of Judah every disaster I pronounced against them, because they have not listened” (vv.  30–31; cf.  22:30 ). In obedience to God, Jeremiah took another scroll and dictated his prophecies and additional words to Baruch. These prophecies were fulfilled in history.

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Every Prophecy of the Bible: Clear Explanations for Uncertain Times

The Continual Burnt Offering (Luke 14:16)

By H.A. Ironside - 1941

July 24

Why was I made to hear Thy voice
And enter while there’s room,
While thousands make a wretched choice,
And rather starve than come?

‘Twas the same love that spread the feast
That gently forced me in,
Else I had still refused to taste,
And perished in my sin.
--- Isaac Watts

The Institutes of the Christian Religion

Translated by Henry Beveridge

     CHAPTER 20.

OF CIVIL GOVERNMENT.

This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32.

The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration of the office of the civil magistrate in respect of piety and righteousness. Here, of rewards and punishments--viz. punishing the guilty, protecting the innocent, repressing the seditious, managing the affairs of peace and war, sec. 9-13. The second part treats of Laws, their utility, necessity, form, authority, constitution, and scope, sec. 14-16. The last part relates to the People, and explains the use of laws, courts, and magistrates, to the common society of Christians, sec. 17-21. Deference which private individuals owe to magistrates, and how far obedience ought to be carried, sec. 22-32.

Sections.

1. Last part of the whole work, relating to the institution of Civil Government. The consideration of it necessary. 1. To refute the Anabaptists. 2. To refute the flatterers of princes. 3. To excite our gratitude to God. Civil government not opposed to Christian liberty. Civil government to be distinguished from the spiritual kingdom of Christ.

2. Objections of the Anabaptists. 1. That civil government is unworthy of a Christian man. 2. That it is diametrically repugnant to the Christian profession. Answer.

3. The answer confirmed. Discourse reduced to three heads, 1. Of Laws. 2. Of Magistrates. 3. Of the People.

4. The office of Magistrates approved by God. 1. They are called Gods. 2. They are ordained by the wisdom of God. Examples of pious Magistrates.

5. Civil government appointed by God for Jews, not Christians. This objection answered.

6. Divine appointment of Magistrates. Effect which this ought to have on Magistrates themselves.

7. This consideration should repress the fury of the Anabaptists.

8. Three forms of civil government, Monarchy, Aristocracy, Democracy. Impossible absolutely to say which is best.

9. Of the duty of Magistrates. Their first care the preservation of the Christian religion and true piety. This proved.

10. Objections of Anabaptists to this view. These answered.

11. Lawfulness of War.

12 Objection, that the lawfulness of war is not taught in Scripture. Answer.

13. Right of exacting tribute and raising revenues.

14. Of Laws, their necessity and utility. Distinction between the Moral, Ceremonial, and Judicial Law of Moses.

15. Sum and scope of the Moral Law. Of the Ceremonial and Judicial Law. Conclusion.

16. All Laws should be just. Civil Law of Moses; how far in force, and how far abrogated.

17. Of the People, and of the use of laws as respects individuals.

18. How far litigation lawful.

19. Refutation of the Anabaptists, who condemn all judicial proceedings.

20. Objection, that Christ forbids us to resist evil. Answer.

21. Objection, that Paul condemns law-suits absolutely. Answer.

22. Of the respect and obedience due to Magistrates.

23. Same subject continued.

24. How far submission due to tyrants.

25. Same continued.

26. Proof from Scripture.

27. Proof continued.

28. Objections answered.

29. Considerations to curb impatience under tyranny.

30. Considerations considered.

31. General submission due by private individuals.

32. Obedience due only in so far as compatible with the word of God.

1. Having shown above that there is a twofold government in man, and having fully considered the one which, placed in the soul or inward man, relates to eternal life, we are here called to say something of the other, which pertains only to civil institutions and the external regulation of manners. For although this subject seems from its nature to be unconnected with the spiritual doctrine of faith, which I have undertaken to treat, it will appear as we proceed, that I have properly connected them, nay, that I am under the necessity of doing so, especially while, on the one hand, frantic and barbarous men are furiously endeavouring to overturn the order established by God, and, on the other, the flatterers of princes, extolling their power without measure, hesitate not to oppose it to the government of God. Unless we meet both extremes, the purity of the faith will perish. We may add, that it in no small degree concerns us to know how kindly God has here consulted for the human race, that pious zeal may the more strongly urge us to testify our gratitude. And first, before entering on the subject itself, it is necessary to attend to the distinction which we formerly laid down (Book 3 Chap. 19 sec. 16, et supra, Chap. 10), lest, as often happens to many, we imprudently confound these two things, the nature of which is altogether different. For some, on hearing that liberty is promised in the gospel, a liberty which acknowledges no king and no magistrate among men, but looks to Christ alone, think that they can receive no benefit from their liberty so long as they see any power placed over them. Accordingly, they think that nothing will be safe until the whole world is changed into a new form, when there will be neither courts, nor laws, nor magistrates, nor anything of the kind to interfere, as they suppose, with their liberty. But he who knows to distinguish between the body and the soul, between the present fleeting life and that which is future and eternal, will have no difficulty in understanding that the spiritual kingdom of Christ and civil government are things very widely separated. Seeing, therefore, it is a Jewish vanity to seek and include the kingdom of Christ under the elements of this world, let us, considering, as Scripture clearly teaches, that the blessings which we derive from Christ are spiritual, remember to confine the liberty which is promised and offered to us in him within its proper limits. For why is it that the very same apostle who bids us "stand fast in the liberty wherewith Christ hath made us free, and be not again entangled with the yoke of bondage" (Gal. 5:1), in another passage forbids slaves to be solicitous about their state (1 Cor. 7:21), unless it be that spiritual liberty is perfectly compatible with civil servitude? In this sense the following passages are to be understood: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female" (Gal. 3:28). Again, "There is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all and in all" (Col. 3:11). It is thus intimated, that it matters not what your condition is among men, nor under what laws you live, since in them the kingdom of Christ does not at all consist.

2. Still the distinction does not go so far as to justify us in supposing that the whole scheme of civil government is matter of pollution, with which Christian men have nothing to do. Fanatics, indeed, delighting in unbridled license, insist and vociferate that, after we are dead by Christ to the elements of this world, and being translated into the kingdom of God sit among the celestials, it is unworthy of us, and far beneath our dignity, to be occupied with those profane and impure cares which relate to matters alien from a Christian man. To what end, they say, are laws without courts and tribunals? But what has a Christian man to do with courts? Nay, if it is unlawful to kill, what have we to do with laws and courts? But as we lately taught that that kind of government is distinct from the spiritual and internal kingdom of Christ, so we ought to know that they are not adverse to each other. The former, in some measure, begins the heavenly kingdom in us, even now upon earth, and in this mortal and evanescent life commences immortal and incorruptible blessedness, while to the latter it is assigned, so long as we live among men, to foster and maintain the external worship of God, to defend sound doctrine and the condition of the Church, to adapt our conduct to human society, to form our manners to civil justice, to conciliate us to each other, to cherish common peace and tranquillity. All these I confess to be superfluous, if the kingdom of God, as it now exists within us, extinguishes the present life. But if it is the will of God that while we aspire to true piety we are pilgrims upon the earth, and if such pilgrimage stands in need of such aids, those who take them away from man rob him of his humanity. As to their allegation that there ought to be such perfection in the Church of God that her guidance should suffice for law, they stupidly imagine her to be such as she never can be found in the community of men. For while the insolence of the wicked is so great, and their iniquity so stubborn, that it can scarcely be curbed by any severity of laws, what do we expect would be done by those whom force can scarcely repress from doing ill, were they to see perfect impunity for their wickedness?

3. But we shall have a fitter opportunity of speaking of the use of civil government. All we wish to be understood at present is, that it is perfect barbarism to think of exterminating it, its use among men being not less than that of bread and water, light and air, while its dignity is much more excellent. Its object is not merely, like those things, to enable men to breathe, eat, drink, and be warmed (though it certainly includes all these, while it enables them to live together); this, I say, is not its only object, but it is, that no idolatry, no blasphemy against the name of God, no calumnies against his truth, nor other offences to religion, break out and be disseminated among the people; that the public quiet be not disturbed, that every man's property be kept secure, that men may carry on innocent commerce with each other, that honesty and modesty be cultivated; in short, that a public form of religion may exist among Christians, and humanity among men. Let no one be surprised that I now attribute the task of constituting religion aright to human polity, though I seem above to have placed it beyond the will of man, since I no more than formerly allow men at pleasure to enact laws concerning religion and the worship of God, when I approve of civil order which is directed to this end--viz. to prevent the true religion, which is contained in the law of God, from being with impunity openly violated and polluted by public blasphemy. But the reader, by the help of a perspicuous arrangement, will better understand what view is to be taken of the whole order of civil government, if we treat of each of its parts separately. Now these are three: The Magistrate, who is president and guardian of the laws; the Laws, according to which he governs; and the People, who are governed by the laws, and obey the magistrate. Let us consider, then, first, What is the function of the magistrate? Is it a lawful calling approved by God? What is the nature of his duty? What the extent of his power? Secondly, What are the laws by which Christian polity is to be regulated? And, lastly, What is the use of laws as regards the people? And, What obedience is due to the magistrate?

4. With regard to the function of magistrates, the Lord has not only declared that he approves and is pleased with it, but, moreover, has strongly recommended it to us by the very honourable titles which he has conferred upon it. To mention a, few. [682] When those who bear the office of magistrate are called gods, let no one suppose that there is little weight in that appellation. It is thereby intimated that they have a commission from God, that they are invested with divine authority, and, in fact, represent the person of God, as whose substitutes they in a manner act. This is not a quibble of mine, but is the interpretation of Christ. "If Scripture," says he, "called them Gods, to whom the word of God came." What is this but that the business was committed to them by God, to serve him in their office, and (as Moses and Jehoshaphat said to the judges whom they were appointing over each of the cities of Judah) to exercise judgment, not for man, but for God? To the same effect Wisdom affirms, by the mouth of Solomon, "By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth" (Prov. 8:15, 16). For it is just as if it had been said, that it is not owing to human perverseness that supreme power on earth is lodged in kings and other governors, but by Divine Providence, and the holy decree of Him to whom it has seemed good so to govern the affairs of men, since he is present, and also presides in enacting laws and exercising judicial equity. This Paul also plainly teaches when he enumerates offices of rule among the gifts of God, which, distributed variously, according to the measure of grace, ought to be employed by the servants of Christ for the edification of the Church (Rom. 12:8). In that place, however, he is properly speaking of the senate of grave men who were appointed in the primitive Church to take charge of public discipline. This office, in the Epistle to the Corinthians, he calls kuberne'seis, governments (1 Cor. 12:28). Still, as we see that civil power has the same end in view, there can be no doubt that he is recommending every kind of just government. He speaks much more clearly when he comes to a proper discussion of the subject. For he says that "there is no power but of God: the powers that be are ordained of God;" that rulers are the ministers of God, "not a terror to good works, but to the evil" (Rom. 13:1, 3). To this we may add the examples of saints, some of whom held the offices of kings, as David, Josiah, and Hezekiah; others of governors, as Joseph and Daniel; others of civil magistrates among a free people, as Moses, Joshua, and the Judges. Their functions were expressly approved by the Lord. Wherefore no man can doubt that civil authority is, in the sight of God, not only sacred and lawful, but the most sacred, and by far the most honourable, of all stations in mortal life.

5. Those who are desirous to introduce anarchy [683] object that, though anciently kings and judges presided over a rude people, yet that, in the present day, that servile mode of governing does not at all accord with the perfection which Christ brought with his gospel. Herein they betray not only their ignorance, but their devilish pride, arrogating to themselves a perfection of which not even a hundredth part is seen in them. But be they what they may, the refutation is easy. For when David says, "Be wise now therefore, O ye kings: be instructed, ye judges of the earth;" "Kiss the Son, lest he be angry" (Psalm 2:10, 12), he does not order them to lay aside their authority and return to private life, but to make the power with which they are invested subject to Christ, that he may rule over all. In like manner, when Isaiah predicts of the Church, "Kings shall be thy nursing-fathers, and their queens thy nursing-mothers" (Isaiah 49:23), he does not bid them abdicate their authority; he rather gives them the honourable appellation of patrons of the pious worshippers of God; for the prophecy refers to the advent of Christ. I intentionally omit very many passages which occur throughout Scripture, and especially in the Psalms, in which the due authority of all rulers is asserted. The most celebrated passage of all is that in which Paul, admonishing Timothy, that prayers are to be offered up in the public assembly for kings, subjoins the reason, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. 2:2). In these words, he recommends the condition of the Church to their protection and guardianship.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion