1+1=Θ

Being involved in the engineering world I feel compelled to make some comments on this work environment that it is my privilege to be part of. The whole world of development, design and construction consists of numbers. We in the engineering world who work daily with numbers, be it months and days or dollars and cents or scientific symbols and metric units generally spend little time evaluating the whole question of the origin of numbers as part of the greater epistemology (theory of knowledge). To illustrate this I have taken license to develop my own equation of one plus one equals theta. A friend of mine used to use theta as shorthand for Theos in his bible study preparation.

What motivated the development of this equation was the glaring lack of interest among engineers, scientists and others involved in the engineering world as to where numbers come from. Van Til is one of many theologians who have pointed out that numbers, or any other created facts, are not neutral. Behind numbers stand an awesome God who has created them. It is “the fool” who “says in his heart there is no God.” Furthermore God has positively enforced the need for recognizing the myth of neutral approach to facts and learning by stating that “The fear of the Lord is the beginning of knowledge.” Clearly if our knowledge does not lead us to an awful fear and reverence for God through the Saviour who is the Christ, then the brightest calculations have become foolishness.

We all know that one plus one equals two, but it still remains false knowledge unless we understand that in its metaphysical origins, the very idea of numbers and mathematics proves the God of the Scriptures. Well, what lessons can we draw from this wonderful truth. There are many, But the one that I have a special affection for and interest in is the need for Christian based education for our children. And especially in our age of brand name Christianity, I would encourage a serious look at home education. And particularly the brand of education that looks for the classical approach to education. All this for the simple reason that “In Principium Creavit Deus Caelum et Terram.”

True Salvation a Necessary Fact

1Timothy 2:3 – 6 informs us "For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time."

Here we have a most interesting passage of writing in the Bible. If one reasonably and thoughtfully considers these words then one is forced into very profound conclusions whatever they may be. When Pontius Pilate met this Saviour he distanced himself from the consequences of knowing who Jesus was. He declared Jesus innocent of blasphemy by equating Himself with God and yet did not submit to Him, but walked away from the trial and so allowed the Christ to be crucified. The Apostle Paul on the other hand, when Christ threw him from his horse and on enquiry heard these words “… I am Jesus of Nazareth, whom thou persecutest”, immediately submitted to Him, calling Him Lord and enquiring as to how best he should serve him.

The passage we now examine was written by that very Paul. There are three things that immediately come to mind when looking at this scripture; a great assumption, a great inference and a great statement of fact. Firstly the great assumption we have is that this Bible speaks with authority. The moment one does not acknowledge that there is only one mediator, one way by which any man or woman or child may know God, then these words lose all their meaning and the Bible is not God’s Word, but rather a god’s word amongst many other words of other gods in the world. Secondly the great inference is that Jesus Christ is the God-man who is the only Saviour of the world. Some would say that these words are not clearly saying that, but if one looks at how the Apostle has put these words together he speaks just like the Lord Jesus does in the gospels, i.e. he puts Jesus Christ on an equal footing with God. It was this very claim that gave the Jews reason to put him to death. Pilate’s judgement was that he was ‘not guilty’. In the passage we are looking at the Apostle puts us in the same position and he is asking us to make a judgement even though it might make us feel uncomfortable. Thirdly and lastly we have this wonderful statement that “God our Saviour”, the “man Jesus Christ”, “gave himself a ransom for all”. Some say he was just a perfect man, but a perfect man could only die for himself he could never also pay “a ransom for all”, but here we read that the God-man, the Lord Jesus Christ not only is perfect but also pays a ransom for all. To add to this we also read that he mediates with God on our behalf.

Now the Apostle knows that all are not automatically saved because of this – he encourages those who read these words to “come unto the knowledge of the truth”. So it is that we need to heed the great advice considering the assumption, the inference and the great statement and in faith ask this Saviour “What shall I do Lord?”.

An Open Letter to fellow Protestants on the Christian Sabbath

Keeping my brother ... Keeping the Sabbath Day…

Many of us easily recall the words of our Covenant God to Cain, “Where is thy brother?” There is no more cowardly answer than those given by the very first sinners. Remember our first father Adam when he answered God “the woman told me to eat of it….” He was responsible for his family but he evaded that authority that God had laid on him. Remember Cain’s answer to God “Am I my brother’s keeper?” The very question is an evasion of responsibility to God. Now when our brothers and sisters in the Faith are in the world on the Lord’s Day what are we to make of it? All Christian’s are the keepers of Israel. Now the keepers of Israel are largely of the opinion that there is no such thing as the Lord’s Day, The Christian Sabbath, which is the first day of the week, the Sunday, the celebration of Christ’s Resurrection and victory over death, and the beginnings of that eternal rest which is ours when we enter glory. All this they say is wishful thinking. Where in Scripture do you find this they ask?

Dear brothers I write this letter because of the responsibility that is laid upon me. Like you I too, as a sheep in Christ’s fold, have the office of prophet and priest and king. Forgive me for this letter of concern, but I ask for your patience with a weaker brother, if you think me weak in this matter, because my heart is greatly affected. There is a gnawing sadness, a longing for you, when you are doing “necessary” shopping, or “resting” on the ski slopes and sports fields of this world, or when you are “relaxing” before the television with your Christian brothers and sisters. Is it possible to love a Christian brother and not care where he is found on the Christian Sabbath? When the first Christians gathered together on the first day of the week, the Lord’s Day, do you think it was for an hour, with a twenty minute message (we all know that no one can concentrate for longer than twenty minutes)? Perhaps a second service, if the program was entertaining enough? Is it not possible they set the day aside for the worship of God in the presence of fellow worshippers? Would converts to Christianity have been convinced by a better and new covenant that replaced the old by removing a day in the week set aside for the corporate worship of God? If the Old Testament provided for a full day for the worship of God and rest in Him, how could that possibly convince anyone that a more spiritual covenant was established when such a day is removed? Here I have no respect for any ceremonial requirement. This clearly has been abrogated (Galatians 4.9,10; Col 2.16). But for the moral requirement of rest, could such a God who in giving the true rest, which is Jesus Christ, and then removing the opportunity of experiencing that rest, be believable? I doubt it. It goes against all natural reasoning. It also contravenes the logical reasoning of scripture. More importantly it undermines the spirituality of all of life.

The scriptural evidence for the Christian Sabbath can be considered in the following way. Firstly we can ask why we would call it the Lord’s Day. The Scottish Covenanter, James Durham, in commenting on the phrase “I was in the Spirit on the Lord’s day” (Rev. 1.10) notes that there is one other phrase in Scripture that is similar, which is the “Lord’s Supper”, 1Cor. 11. He then parallels “Lord’s Supper” and “Lord’s day” to establish three arguments for the Christian Sabbath, the first being that the Lord instituted the Supper and hence it is the Lord’s Supper. So too the Christian Sabbath is instituted by the Lord and so named the Lord’s Day. The second reason is that the Supper is the Lord’s to specially signify the Supper’s purpose to set out the benefits of Christ’s Work. So too the Lord’s Day is especially established for remembering the work of Redemption till He come again. The third reason is to especially distinguish this New Testament Sacrament from the old ordinance of the Passover. So to the Lord’s Day is so called to distinguish it from the ceremonial requirements of the OT Sabbath. Durham… “…therefore, when in the New Testament, ought is called the Lord’s, it points ordinarily at Christ the Mediator, and at the second Person of the God-head, as 1Cor. 8.6. One God is distinguished from One Lord.” Now with respect to the Lord’s Day being the first day of the week Durham notes that it cannot be any of the old ceremonial days and no new ceremonial days were instituted (See Galatians 4.9, 10, Col 2.16). For the same reason it could not be the Old Testament Sabbath. The only plausible reason could be that the Lord’s Day referred to must be the first day of the week. Amongst other reasons, Durham notes that 1) It was the day the Lord rose from the dead (Mark 16.1,2; Luke 24.1,2; John 20.1) It was also the day the Christians gathered for worship (Acts 20.7; 1Cor 16.2). In commenting on the naming of the Christian Sabbath he makes the following judicious comment “And though it was ordinary to Christians, in the primitive times, to call this day the Lord’s Day among themselves; yet, when they had dealing with the Jews, they called it the Sabbath; and when they had dealing with the heathen, they called it the Sunday. And so, though it be best to speak of days as Scripture nameth them; yet, it is agreeable with Scripture, to design or denominate them, as they are in use among a people, especially where no superstitious use is in naming of them.” Perhaps here we may make a short defense on behalf of Calvin who has no time for a ceremonial Sabbath. This has led some to believe that he rejected the ongoing moral obligation of the fourth commandment “Remember the Sabbath Day to keep it holy….” Richard Gaffin In his excellent treatise “Calvin and he Sabbath” proves beyond doubt that he does honour the fourth commandment by calling for one day in the week for the worship of God. Would you seek to come under discipline on the Sabbath in Calvin’s Geneva? Well desecrate it with careless behaviour, worldliness, sport and pleasure. Biblically the evidence is against Sabbath breaking and for Sabbath keeping.

Our Confessions are very clear on the Sabbath. The Belgic Confession describes for us our view of the Ten Commandments in Article 25 on the Fulfillment of the Law; ‘We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to his will. The Heidelberg Catechism Lord’s Day 38, question (103), asks “What does God require in the fourth commandment?” Answer; In the first place, that the ministry of the Gospel and schools be maintained; and that I, especially on the day of rest, diligently attend Church to learn the Word of God, to use the holy sacraments, to call publicly upon the Lord, and to give Christian alms. In the second place, that all the days of my life I rest from my evil works, allow the Lord to work in me by His Spirit, and thus begin in this life the everlasting Sabbath. The Westminster Shorter Catechism in answer to the question “How is the Sabbath to be sanctified?” boldly states that “The Sabbath is to be sanctified by a holy resting all that day…”

The question of rest is at stake. The Christian definition of rest is a resting unto the Lord. A trusting in God to ultimately bless all our efforts and to free us from our own efforts. Rushdoony makes the appropriate comment in his Institutes of Biblical Law “The Sabbath is not an infringement of man’s liberty but rather the liberation of man. The Sabbath asserts the principle of freedom under God, of liberty under law, God’s law. It summons man to obedience to the ordinance of rest in order to free man from himself and from this work. The essence of humanism is its belief in the plenary ability of man. Man is able, it is held, to save himself, to guide his own evolution and that of society, to control himself, his world, the weather, and all things else.” Watching sport is not rest. The rest that we lack in the world and especially the Western world is spiritual rest. Historically the foundation of the world depends on this rest. God rested from His creating work (Genesis 2.3 & Exodus 20.11). That separates the spiritual need for rest from the ceremonial need for rest. We no longer need the rest for ceremonial rest, but it remains a spiritual need. This spiritual need is given motivation with the promise for the Christian that we will have true and eternal rest one day with our Lord and Saviour Jesus Christ. Christ has established for the Christian the moral law. Not for our salvation which is by faith (Rom 3.23), but as an aid, a mirror, for our sanctification, which of course is the ongoing faith work of Christ (Rom 3.31). Unless Christ would come there would never be rest. He has established the moral validity of rest, the fourth commandment, just as he has established the moral validity of the remaining nine commandments.

Literature for Further Reading:
1. Holy Scripture
2. Commentary on Revelation by James Durham
3. Read any Puritan Commentary on the ten commandments
4. Questions About the Nature and Perpetuity of the Seventh-Day Sabbath; and the proof the first day of the week is on the Christian Sabbath by John Bunyan
5. http://www.naphtali.com/
6. http://www.apuritansmind.com/
7. Theses Sabbaticae by Thomas Shepard
8. Calvin and the Sabbath by Richard Gaffin
9. The Lord’s Day by Joseph Pipa
10. Call the Sabbath a Delight by Walter J Chantry
11. Westminster Confession of Faith
12. Westminster Larger and Shorter Catechism
13. Heidelberg Catechism
14. Commentary on the Heidelberg Catechism by Prof Ursinus (Major writer of the Catechism)
15. Institutes of the Christian Religion by John Calvin
16. The Christian’s Reasonable Service by Wilhelmus a’Brakel
17. The Catechism of Geneva by John Calvin
18. The Sabbath defended by James Gilfillan