The Prodigal Song (Animated-Sovereign Grace)

This animation is built on 1 John 3:1, and a song by Sovereign Grace Music entitled Prodigal ( Which, in turn, is based on Christ’s parable of the prodigal son.

You held out Your arms, I walked away
Insolent I spurned Your face
Squandering the gifts You gave to me
Holding close forbidden things
Destitute a rebel still, a fool in all my pride
The world I once enjoyed is death to me
No joy, no hope, no life

Where now are the friends, that I had bought
Gone with every penny lost
What hope could there be for such as I
Sold out to a world of lies
Oh, to see Your face again, it seems so distant now
Could it be that You would take me back
A servant in Your house

You held out Your arms, I see them still
You never left, You never will
Running to embrace me, now I know
Your cords of love will always hold
Mercy’s robe, a ring of grace
Such favor undeserved
You sing over me and celebrate
The rebel now Your child
© 2009 Sovereign Grace Worship (ASCAP).

D.A.Carson on God and Israel from Isaiah 1

From today’s post at the Gospel Coalition You can subscribe to get his daily posts through email, which consist of Daily Devotionals from the Riches of God’s Word from his 2 book set- For the Love of God.

Below is an example of the insightful and in depth Bible study that D.A.Carson takes the reader through:

THE OPENING VERSE OF ISAIAH 1 introduces the massive sweep of the book. It announces a vision that Isaiah saw, a vision that runs through the reigns of the four kings of Judah from King Uzziah on.

The first section (Isa. 1:2–9) displays how far the nation has fallen. God himself raised up the nation of Israel (Isa. 1:2)—indeed, he “reared” them, brought them up like children; and like rebellious children they have turned against him. An ox or a donkey knows more of its true home than Israel knows of hers. The heavens and earth are invited to listen in on the rebuke (Isa. 1:2), both as a measure of the intensity of the rebellion and because there is a sense in which the well-being of the entire universe depends on whether God’s people obey or disobey his word. The description of the devastation in the land (Isa. 1:5–9) is not metaphorical: probably what is being described is the bloody carnage that accompanied the invasion of Judah by Sennacherib’s Assyrian forces (701 B.C.)—a foretaste of judgment to come.

From here to the end of the chapter, the thought runs in three movements:

(1) Israel is excoriated for her corrupt and hypocritical worship (Isa. 1:10–17). In dripping sarcasm, God addresses his covenant people as Sodom and Gomorrah. They maintain the stipulated sacrificial system and high feast days, but God insists he cannot bear their “evil assemblies” (Isa. 1:13); he hates them (Isa. 1:14). God will not even listen to his people when they pray (Isa. 1:15), for oppression of the weak and corruption in the administration have reached such proportions that he must act in line with the Sinai covenant (Deut. 21:18–21). He can ignore these violations no longer.

(2) Nevertheless Israel is still being invited to forgiveness and cleansing: “ ‘Come now, let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool’ ” (Isa. 1:18–20). It is not cultic observance that triggers such forgiveness, but repentance: “If you are willing and obedient, you will eat the best from the land” (Isa. 1:19). The alternative is judgment (Isa. 1:20). Later in the book the basis for such forgiveness will be set forth; the devastating judgment of oppression and exile was not necessary, but so often we prefer sin to salvation, greed to grace.

(3) Yet Zion (representing the people of God) will one day “be redeemed with justice, her penitent ones with righteousness” (Isa. 1:27). There is no final redemption that ignores justice and righteousness; only judgment awaits the impenitent (Isa. 1:28, 31).

John Piper on Believer’s Baptism vs. Infant Baptism and 1 Corinthians 7:13–14

Click here to read Infant Baptism and a Puzzling Text  article from Desiring God.

John Piper writes on why he is for Believer’s baptism:

Infant Baptism and a Puzzling Text

From age 18 to 28, my schooling became increasingly less congenial to believers’ baptism.

My History

I grew up in a Southern Baptist home and church. Then Wheaton College broadened my world, and I learned the word “Evangelical.” I discovered that there were Presbyterians who were better Christians than I was. Then Fuller Seminary challenged me again as the debate grew more intense.

Then at the University of Munich, I was totally alone. All the German students were Lutheran, and the few foreigners besides me were Presbyterian. Once I attended a class on “Spirit, Word, and Baptism in 1 Peter,” and was the lone voice for believers’ baptism, which to most of them seemed sectarian.

In the challenges I faced, I never found the case for infant baptism compelling. One reason was that I had read Paul Jewett’s Infant Baptism and the Covenant of Grace when I was in seminary. To this day, I find it totally compelling for believers’ baptism.

A Presbyterian With a Big Exception

Jewett was ordained in the American Baptist denomination, but became a Presbyterian minister while I was at Fuller—with one exception. He got a special dispensation from the Presbytery—I don’t know how—that he not have to believe or teach infant baptism. That is how convinced he was.

Here is an example of how he helped me. Often 1 Corinthians 7:13–14 is used to defend infant baptism.
If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is made holy(hagiastai)because of his wife, and the unbelieving wife is made holy (hagiastai) because of her husband. Otherwise your children would be unclean, but as it is, they are holy (hagi).

This text poses significant problems if one claims that the “holiness” of the children warrants their baptism. For example, that same “holiness” of the unbelieving partner does not warrant his or her baptism. Perhaps that incongruity is owing to the fact that in this context, the “holiness” of the children and the spouse has nothing to do with baptism.

Perhaps it refers to the “sanctity” of lawful marriage and legitimate children. The marriage is still lawful (though one is an unbeliever), and the children are legitimate (though born of this mixed union). The “sanctity” (holiness) of marriage and birth are not compromised.

Here is Jewett’s summary interpretation:

The sanctity of the original marriage, which the Corinthians were doubting, the apostle is affirming. Therefore, “let not the believer leave the unbeliever,” he says, “because the unbeliever has been and still is [Greek perfect tense of hagiazo] sanctified by the believer”; that is, he/she has been and still is set apart by the believer through the marriage covenant for his/her exclusive enjoyment in the marriage relationship. . . . Otherwise, our children would be “unclean,” that is, illegitimate. But you know that is not so; rather they are “holy,” that is, legitimate (135–136).

Then Jewett, shows from Jewish sources like the Mishna, that the Hebrew stem for holiness (kadash) is used in just this way at least ten times, signifying the setting apart of a woman to be a man’s wife. “A man ‘sanctifies,’ tthat is, espouses, a wife by himself or by his messenger” (136).

The point here is not that this settles the issue of infant baptism. The point is to simply bring some clarity to a puzzling text, lest it seem too obviously to support infant baptism.

And just like in the old college days, I still keep running into Presbyterians and Anglicans who are better Christians than I am.

© 2011 Desiring God


Have you ver had those times where you were walking with the Lord thinking you were so Godly and the Lord just exposed some ugliness in your heart?
Francis Chan preaches on Psalm 23 and not fearing the will of God, even though it may be dangerous, and you may face a lot of difficult times, yet, you don’t have to be afraid.

Francis Chan (at Reality church) Fearless 2:

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Mesaj Cristian Barbosu Bis. Penticostala Betel-Nevoie de Apologetica

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