Jack Bauer and His "Man Bag"

OK.  I admit it.  I love "24."  I don't get to watch it on TV, but do enjoy it on DVD when I can watch more than one episode at a time.

If you are a 24 fan, you are probably aware of all the Jack Bauer jokes making their way around the internet.

More than likely, you've also seen the discussion about Jack's "man bag," (as seen in the picture).  Some have used this to challenge Jack's legendary toughness.  "If Jack Bauer is so tough, why does he carry a purse?"  His defenders reply, "That's not a purse, its a sack of whoopass!"

In the bag, Bauer carries his handgun, numerous magazines (he seems to have an unlimited supply for any gun and caliber he happens to be using), his cell (which always has four bars--who is his provider?), and his trusty PDA which keeps him connected to Chloe and others back at CTU.

But for once, I am on the cusp of male fashion!  I have carried a "man bag" for years--my trusty leather satchel.  While I keep my Glock and extra mags at home, I too, am fully prepared for any contingency.

I have my emergency meds (eucalyptus cough drops, sinus stuff, aspirin, and Immodium--whether they admit or not, every preacher's greatest fear is that "Immodium moment" when you are in front of a congregation).  I also have my weapons:  my Bible, the ecumenical creeds and Reformed confessions, a copy of the church order, and whatever book I may need depending upon my current assignment (i.e. Louis Berkhof's Systematic Theology, Horton's book God of Promise).  I also have support materials, such as business cards, dry erase markers (you never know when you'll need them), and a tin of altoids.  I am fully prepared for any contingency.

But are others as well prepared?  What does Rick Warren carry in his "man bag"?  What about an emergent church pastor?  What does he (or she) carry around?  What about an Arminian or a dispensationalist?

Any thoughts?

Finally, the Beast Revealed!

At last . . . I am ready to reveal the location, if not the identity, of the beast.

The fragment of Revelation (pictured here), contains a textual variant from Revelation 13:18, which indicates that the true number of the beast is not 6-6-6, but 6-1-6.

And 616 is, of course, the area code for . . . Grand Rapids!

(And just in case you have no sense of humor, this is a joke!).

Isaiah 65:17-25? Earthly Millennium? Or Eternal State?

Eschatology Q and A.

Question 1:  One of the trickiest passages to interpret from any eschatological viewpoint is Isaiah 65:17-25--especially verse 20.  What is your view on the meaning of this passage?

Question 2:  I was glad to see the question re: Isa. 65:17-25, particularly v. 20.  I remain convinced that the amil position easily does most justice to the whole counsel of God. It seems to me that there's nigh-well an avalanche of problems with the pre-mil (and post-mil) position(s), as well as a comparable avalanche of passages supportive of the amil (two age) scheme. Furthermore, regardless of the meaning of Isa. 65:20ff (and parallels), I see nothing in these verses that matches what's going on in Rev. 20:1-10. Just as the Isaiah passage says nothing about a millennium, so Rev. 20 says nothing about people bearing children, building houses, etc.

But the precise meaning of Isa. 65:20ff eludes me, in terms of what the best way of understanding Isaiah's point is. Is Isaiah conflating something in the present age with something in eternity? Or is he simply speaking non-literally so as to employ language in a way that accentuates the glorious conditions of the new heavens and earth? I anxiously await your response!

________________________________________

Kim Riddlebarger’s answer:

According to dispensationalists, Isaiah is referring to the millennial age on earth during the 1000 year reign of Christ after his return to earth (cf. J. Dwight Pentecost, Things to Come, 487-490). For reasons we will soon explore this cannot be the case.

According to postmillennarians, this passage this passage refers to the latter day glory of the church on the earth. John Jefferson Davis writes, "the blessings of the church’s latter-day glory spoken of in Isaiah 11:6-9 are reiterated and expanded in Isaiah 65:17-25. The intensified period of spiritual blessing produces conditions in the world that are termed `new heavens and a new earth.’ (V. 17). This refers to the dramatic moral renovation of society rather than to the eternal state, since Isaiah speaks of a time when children are still being born (v. 20), when people are still building houses and planting vineyards (v. 21) and engaging in their earthly labors (v. 22). Paul uses similar language when he says that salvation in Christ is like a `new creation’ (2 Cor. 5:17), or again in Gal. 6:15, `for neither circumcision counts for anything, nor uncircumcision, but a new creation.’ The conditions of health and temporal peace of which Isaiah speaks in 65:17-25 are not the essence of the gospel, but they are properly the consequences of the gospel when its impact is intensive and extensive in the world. The message of reconciliation with God also produces as its fruit reconciliation between man and man and even with the natural order itself. It should also be noted that 65:17-25 makes no reference to the Messiah’s physical presence on earth. In the latter days, God desires to create in Jerusalem (the church) a rejoicing (v. 18). But the realities of verses 18-25 refer neither exclusively to the eternal state nor to the time following the second advent, but rather to the messianic age when Christ still rules at the right hand of the Father in heaven." (Cf. John Jefferson Davis, The Victory of Christ’s Kingdom: An Introduction to Postmillennialism [Canon Press], 37-38).

For four important reasons, I think both the premil and postmil interpretations stumble badly.

First, as Motyer points out, Isaiah 65:1-66:24 is a chiasm, in terms of its structure. This simply means that the logic of the passage flows from the opening verse (Isaiah 65:1–A1) and the final verses (66:18-21-A2)–both of which deal with those who have not heard nor sought the Lord–toward the middle of the chiasm, i.e. A1 (65:1), B1 (vv. 2-7), C1 (vv. 8-10), D1 (vv.11-12) E (vv. 13-25), D2 (66:1-4), C2 (66:5-14), B2 (66:15-17), A2 (18-21). In this case, Isaiah 65:13-25-E is the middle of the chiasm, and is therefore the central theme of the entire prophecy and speaks of the joy of the Lord’s servants in the new creation. This means that the central truth (or high point) of this entire prophecy is found in the middle of the chiasm, not the end (vv. 66:22-24), which speaks of Jerusalem as the center of the world. (See J. Alec Motyer, The Prophecy of Isaiah: An Introduction & Commentary [IVP], 522-523).

The point is this. The key part of the whole passage is the section in question (vv. 17-25) which deals with the new creation with its Zion. Steps A1-D1 and A2-D2 must be fulfilled before the hoped-for reality (E) comes to pass. Given the structure of the prophecy as a whole, the climax of the passage is the eternal state (the new heavens and earth), not a half-way redeemed earth in which people experience life-extension, only to die later on.

Second, verses 17-20 of Isaiah 65 are composed of two poems. One is a poem of the new creation (vv. 17-18b), the other is a poem of the city and its people (vv. 18c-20). As Motyer points out, "throughout this passage Isaiah uses aspects of present life to create impressions of the life that is yet to come. It will be a life totally provided for (13), totally happy (19cd), totally secure (22-23) and totally at peace (24-25). Things we have no real capacity to understand can be expressed only through things we know and experience. So it is that in the present order of things death cuts off life before it has begun or before it has fully matured. But it will not be so then" (Motyer, The Prophecy of Isaiah, 530). In other words, metaphors are used of things neither we nor Isaiah can fully understand. The poetic structure surely points in this direction.

Third, as Meredith Kline points out, the language here reflects covenantal blessings now magnified in light of new heavens and earth. These blessings take us well beyond the natural order, but can only be understood in light of the natural order (Kline, Kingdom Prologue,152-153).

Fourth, is Isaiah telling us that as a result of the spread of the gospel ("moral renovation" in Jefferson’s terms), people will live longer, only to die? Where does the gospel promise long life? It promises eternal life! In fact, isn’t the whole point of prophecy clearly stated in verse 17. "I will create new heavens and a new earth?" This is a time subsequent to Revelation 20:1-10, which describes the binding of Satan and the reign of the saints in heaven after suffering upon the earth, only to end in a great apostasy before the final judgment. Both pre and post millennarians must assign this prophecy to the same period of time as Revelation 20. But given the chiastic structure and use of metaphor, isn’t it far better to see Isaiah 65:17-25 as describing the same time frame as Revelation 21, which is clearly describing the eternal state? I certainly think so.

_______________________

More questions and answers are archived here, Click here: Riddleblog - Answers to Questions About Eschatology

On Baptists and Booze

At the annual meeting of the Southern Baptists, the following resolution was approved.  The spirit of prohibition lives on!

________________

Resolution No. 5

ON ALCOHOL USE IN AMERICA

WHEREAS, Years of research confirm biblical warnings that alcohol use leads to physical, mental, and emotional damage (e.g., Proverbs 23:29-35); and

WHEREAS, Alcohol use has led to countless injuries and deaths on our nation's highways; and

WHEREAS, The breakup of families and homes can be directly and indirectly attributed to alcohol use by one or more members of a family; and

WHEREAS, The use of alcohol as a recreational beverage has been shown to lead individuals down a path of addiction to alcohol and toward the use of other kinds of drugs, both legal and illegal; and

WHEREAS, There are some religious leaders who are now advocating the consumption of alcoholic beverages based on a misinterpretation of the doctrine of "our freedom in Christ"; now, therefore, be it

RESOLVED, That the messengers to the Southern Baptist Convention meeting in Greensboro, North Carolina, June 13-14, 2006, express our total opposition to the manufacturing, advertising, distributing, and consuming of alcoholic beverages; and be it further

RESOLVED, That we urge that no one be elected to serve as a trustee or member of any entity or committee of the Southern Baptist Convention that is a user of alcoholic beverages.

RESOLVED, That we urge Southern Baptists to take an active role in supporting legislation that is intended to curb alcohol use in our communities and nation; and be it further

RESOLVED, That we urge Southern Baptists to be actively involved in educating students and adults concerning the destructive nature of alcoholic beverages; and be it finally

RESOLVED, That we commend organizations and ministries that treat alcohol-related problems from a biblical perspective and promote abstinence and encourage local churches to begin and/or support such biblically-based ministries.

_________________________

For a thoughtful and pastoral response from Justin Taylor, Click here: Between Two Worlds: The SBC Resolution on Alcohol

_______________________________________________

Meanwhile, I went shopping for a new refrigerator.  I think I found the one I want.

Any thoughts?

Who Said That?

Who said that?

__________________

"The best honor is that which a man gains in communion with the Most High. Jabez, we are told, was more honorable than his brothers, and his prayer is immediately recorded, as if to insinuate that he was also more prayerful than his brothers. We are told of the petitions in his prayer. All through the prayer it was very significant and instructive. We have only time to take one part of it - indeed, that one part may be said to comprehend the rest: `Oh, that you would bless me!'

I recommend [the prayer of Jabez] as a prayer for each one of you, dear brothers and sisters; one which will be available at all times; a prayer to begin Christian life with, a prayer to end it with, a prayer which would always be appropriate in your joys or in your sorrows.  Oh that you, the God of Israel, the covenant God, would bless me!"

__________________

Go to it!  Please, no google searches or cheating!

Update on Monday, June 26, 2006 at 02:42PM by Kim Riddlebarger

As many of you correctly guessed, this is from a sermon by C. H. Spurgeon on the prayer of Jabez.  You can read Spurgeon's sermon here (Click here: The Prayer of Jabez - C. H. Spurgeon). 

In bringing the sermon to a close, Spurgeon said, "I have one thing more to mention before I bring this sermon to a close. The blessings of God’s grace are true blessings, which in all seriousness we ought to seek after.  By these marks shall you know them. True blessings, are such blessings that come from the pierced hand; blessings that come from Calvary’s bloody tree, streaming from the Savior’s wounded side - your pardon, your acceptance, your spiritual life: the bread that is true food, the blood that is true drink - your oneness to Christ, and all that comes of it - these are the true blessings."

This is a far cry from Bruce Wilkinson's version, in which he writes, "God really does have unclaimed blessings waiting for you . . . . And with a handful of core commitments on your part, you can proceed from this day forward with the confidence and expectation that your heavenly father will bring it to pass."

Let's see, Christ's work for me (Spurgeon) or commitment on my part (Wilkinson)?  Gospel or law?  I'll stick with Spurgeon's version!

Some Dos and Don'ts of Evangelism

Some "Dos and Don’ts" of Evangelism

Taken from lectures on evangelism, "Telling People the Truth in Love," now posted on the Riddleblog (click here)

________________________________

1. Be clear about what you believe and why you believe it. Know the Scriptures and know the confessions and catechisms. The more you know about your faith, the easier it is to talk with non-Christians.

2. The essence of evangelism is communicating the correct information about sin and grace, simply and clearly. Talk about the law and the gospel, not about infralapsarianism and divine simplicity. That comes later!

3. Avoid the use of Christian jargon. Speak about real sin, real guilt, real shed blood!

4. Use tact and be charitable! Don’t talk about reprobation with someone who has just lost an unbelieving family member. Be kind and courteous! Many non-Christians act and speak out of ignorance, not malice.

5. Be sensitive to someone’s past—if they’ve had a bad experience in church, struggle with a particular sin etc., be understanding and compassionate! Non-Christians hate self-righteousness, and they have a right to do so. Do not soft-peddle the law and the guilt of sin, but make sure they understand that you are a justified sinner, not a self-righteous "know it all," who is here to correct them!

6. Stick with the subject—don’t get side-tracked. When the conversation wanders, pull it back to center stage—the law and the gospel.

7. Evangelism is not about winning an argument, but leading people to Christ. Discussions may get heated and intense at times—that’s okay. But the purpose of evangelism is not to show why you are right and they are wrong. It is to communicate the truth of the gospel. The message is to be the offence. Not you!

8. When people are apathetic about sin—use the law. When people have doubts or are skeptical—use basic apologetic arguments. When people express guilt for sin—present the gospel.

9. Evangelism is about leading non-Christians to Christ. Convincing evangelicals that Reformed theology is true, falls under the heading of polemics. Don’t confuse the two.

10. Stick with what all Christians hold in common wherever possible. Leave the internecine fighting among Christians aside when talking to non-Christians. A non-Christian will not care much about why the Lutheran view of the Lord’s Supper is in error, or why Baptists are wrong about infant baptism. That will come during catechesis.

11. Wherever possible, speak about Christianity as factually true— "Jesus did this," "Jesus said this," "people heard and saw him," etc. Keep away from the subjective line of approach— "it works for me."

12. Pray for wisdom.

13. Trust in the power of God the Holy Spirit working through the word! Cite texts directly from the Scriptures with attribution. Jesus says, Paul says....Not, "I think," or "it seems to me."

14. Don’t rush things. Just because someone is not ready to trust in Christ after one encounter does not mean that effective evangelism has not taken place. Pre-evangelism is equally vital. You may plant, but someone else may have to water.

15. Treat people as objects of concern, not notches in your belt. Establish relationships and friendships whenever possible.

16. Don’t forget that a prophet is without honor in his own home. The chances of you leading your own unbelieving family members [or someone close to you] to Christ are remote. Pray for someone else to come and evangelize your family!

17. Don’t force things. If people balk, ridicule and otherwise are not interested, back off. Find another time and place. If after repeated attempts to communicate the gospel, and someone still shows an unwillingness to hear what you have to say, "shake the dust off your feet and move on to a new town!"

18. Be willing to get people the resources they need: be willing to provide them with a Bible, the right book to read, and certainly an invitation to attend your church or Bible study, etc.

19. Pray for opportunities to evangelize. Pray for your church—that God would bless the preaching of his word, that he would bring non-Christians into our midst, and that he would bless the church with growth.

20. You don’t have to become a practical Arminian to be a faithful evangelist! A Reformed approach to evangelism simply means telling people the truth in love.

This One Cracked Me Up!

I don't like to post jokes, but this one cracked me up!

I was walking across a bridge one day and saw a man standing on the edge about ready to jump.  Immediately, I ran over to him and plead, "Don't do it!"  "Stop!"

"Why shouldn't I jump?"  He said.

I said, "well, there is so much to live for . . ."

"Like what?" the man asked.

"Well," I said, "are you religious at all, or an atheist?"

"Religious."

"I am too!  Are you a Christian?"

"I am a Christian."

"Fantastic.  Me too.  Are you a Catholic or a Protestant?"

"Protestant."

"Me too."  What denomination?

"Baptist."

"Wow.  Me too.  Are you Baptist Church of the Lord or Baptist Church of God?"

"Baptist Church of God."

"Wow, that's amazing, so am I."  "Are you Original Baptist Church of God, or Reformed Baptist Church of God?"

"Reformed Baptist Church of God."

"I can't believe this!  Are you Reformed Baptist Church of God Reformation of 1879, or Reformed Church of Baptist Church of God Reformation 1915?"

"Reformed Church of Baptist Church of God Reformation 1915."

To which I said, "die heretic scum!" and pushed him off.

What Will They Think of Next?

With the large numbers of Hurricanes expected this season, some of you might want to get one of these . . .  Yup, its a waterproof Bible!  From Thomas Nelson no less (surprise, surprise).

According to the publisher . . .

______________________________

Finally, a Bible that can go anywhere you go! The first-ever water-resistant Bible is available in lime green and orange. With the pages 100% water-resistant and a zipper for enclosing the pages, this Bible is a wonderful addition to any mission trip, a weekend at the beach, hiking, or even when you get baptized! More importantly, as you read the pages of the Bible you will be immersed in God's love for you and His wonderful plan for your life!

Click here: Thomas Nelson, Inc. - Publisher of Christian Books, Videos, Software, Bibles and Children's Books#

_____________________________

(H. T. John Chitty)

I might have to get one of these for my Baptist Brother and White Horse Inn compatriot, Ken Jones.  Those of us in earthquake country in Southern California, would appreciate a "crush-proof Bible," with all of judgment passages highlighted in red.

Who Said That?

Who Said That?

"Indeed, God would save all men if He could . . . . God will achieve the greatest number in heaven that He possibly can.  He does not love just some men; He loves all and will do everything within His loving power to save all He can . . . . God will save the greatest number of people that is actually achievable without violating their free choice."

You know the drill!  Leave your answer in the comments section.  Google searches do not count!  Answer to follow in a few days.

Update on Wednesday, June 14, 2006 at 10:03AM by Kim Riddlebarger

Many of you got this one right since a number of Reformed writers make mention of these words! 

This comes from Norman Geisler, in an essay he wrote in 1982, entitled, "God, Evil, and Dispensation," in the book, A Tribute to John Walvoord (Moody Press, 1982), 102-103.

A Fashion Statement

One of my Lutheran friends sent this to me with the following caption:

"The man on the left, wearing a fabulous vintage chiffon-lined Dior gold lame gown over a silk Vera Wang empire waisted tulle cocktail dress, accessorized with a 3-foot beaded peaked House of Whoville hat, along with the ruby slippers that Judy Garland wore in The Wizard of Oz, is worried that The Da Vinci Code might make the Roman Catholic Church look foolish."

________________________

I thought some of you might enjoy this so I am passing it along . . .