ESV study bible....FREE?!?

Here is an offer too good to pass up. Goto http://www.boomerinthepew.com/2009/02/win-a-calfskin-version-of-the-esv-study-bible.html to find out how to win an ESV study bible.

Is God's Love Unconditional?

(Author: John Piper)

There is such a thing as unconditional love in God, but it's not what most people mean by it.

*It's not a saving love that he has for everybody. Else everybody would be saved, since they would not have to meet any conditions, not even faith. But Jesus said everybody is not saved (Matthew 25:46).

*It's not the love that justifies sinners since the Bible says we are justified by faith, and faith is a condition (Romans 5:1).

*It's not the love of working all things together for our good because Paul says that happens "to those who love God" (Romans 8:28).

*It's not the love of the most intimate fellowship with the Father because Jesus said, "He who loves me will be loved by my Father" (John 14:21). And James said, "Draw near to God, and he will draw near to you" (James 4:8).

*It's not the love that will admit us into heaven when we die because John says, "Be faithful unto death, and I will give you the crown of life" (Revelation 2:10). And faithfulness is a condition.

How then does God love unconditionally? Two ways (at least):

He loves us with electing love unconditionally. "He chose us in him before the foundation of the world . . . for adoption as sons through Jesus Christ" (Ephesians 1:4-5). He does not base this election on foreseeing our faith. On the contrary, our faith is the result of being chosen and appointed to believe, as Acts 13:48 says, "As many as were appointed to eternal life believed."

He loves us with regenerating love before we meet any condition. The new birth is not God's response to our meeting the condition of faith. On the contrary, the new birth enables us to believe. "Everyone who believes that Jesus is the Christ has been [already!] born of God," (1John 5:1). "[We] were born, not . . . of the will of the flesh nor of the will of man, but of God" (John 1:13).

Let us pray that thousands of people who speak of the unconditional love of God would discover the biblical meaning of what they say. If that happened many would find their feet on solid ground.

Watch THIS Video! click here

How will you escape the judgement to come?

WATH THIS VIDEO!

Swords Are for Killing

(Author: John Piper)

In New Testament times swords were not for digging, shaving, or whittling. They were for killing. The only reason Peter cut off Malchus's ear was that he missed (John 18:10).

But Herod didn't miss: "He killed James the brother of John with the sword" (Acts 12:2).

Many saints have felt the full force of the sword: "They were stoned, they were sawn in two, they were killed with the sword" (Hebrews 11:37). So it was and will be: "If anyone is to be slain with the sword, with the sword must he be slain" (Revelation 13:10).

That's what swords are for. So when Paul calls the word of God the "sword of the Spirit" in Ephesians 6:17, he is serious—something must be put to death. And it is not people. Christians don't kill people to spread our faith; we die to spread our faith.

The link in Paul's mind is given in Romans 8:13.

If by the Spirit you put to death the deeds of the body, you will live.
The word of God is the sword of the Spirit. The Sword is for putting to death. And by the Spirit we put to death our sinful deeds. So I conclude that the way we kill our sins is with the Spirit's sword, the word of God.

All temptations to sin have power by lying. The are "deceitful desires" (Ephesians 4:22). They tell us that the pleasure of the sin is worth it. The killing blow against these lies is the power of God's truth. Hence the sword of the Spirit, God's word, is the weapon to use.

As John Owen said, "Be killing sin, or it will be killing you." That is what swords are for, especially the Bible.

10 Reasons to Pray the Scriptures

By: John Piper

Here are some of the reasons you should pray and meditate over biblical truth.

1. Biblical truth saves.

Take heed to yourself and to your doctrine; hold to that, for by so doing you will save both yourself and your hearers. (1 Timothy 4:16)

2. Biblical truth frees from Satan.

You shall know the truth and the truth shall make you free. (John 8:32)

3. Biblical truth imparts grace and peace.

May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. (2 Peter 1:2)

4. Biblical truth sanctifies.

Sanctify them in the truth; Your Word is truth. (John 17:17)

5. Biblical truth serves love.

It is my prayer that your love may abound more and more, with knowledge and all discernment. (Philippians 1:9)

6. Biblical truth protects from error.

Attain to the unity of the faith and of the knowledge of the Son of God...so that we may no longer be...carried to and fro by every wind of doctrine. (Ephesians 4:13-14)

7. Biblical truth is the hope of heaven.

Now I know in part; then I shall understand fully, even as I have been fully understood. (1 Corinthians 13:12)

8. Biblical truth will be resisted by some.

The time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own likings. (2 Timothy 4:3)

9. Biblical truth, rightly handled, is approved by God.

Do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15)

10. Biblical truth: Continue to grow in it!

Grow in the grace and the knowledge of our Lord and Savior Jesus Christ. (2 Peter 3:18)

Book Giveaway

Go check out this great giveaway offer! Here is the blurb from the website.

"All of these books could be yours! Today, it is my pleasure to announce the first ever Kingdom People Christmas Giveaway.

For the next ten days (Dec. 15-25), you have the opportunity to register to win all ten of my favorite books this year. Plus, an ESV Study Bible. That’s $260 worth of books!"

http://trevinwax.com/

The Mystery of Iniquity by R.C. Sproul

It has been called the Achilles’ heel of the Christian faith. Of course, I’m referring to the classical problem of the existence of evil. Philosophers such as John Stuart Mill have argued that the existence of evil demonstrates that God is either not omnipotent or not good and loving — the reasoning being that if evil exists apart from the sovereign power of God, then by resistless logic, God cannot be deemed omnipotent. On the other hand, if God does have the power to prevent evil but fails to do it, then this would reflect upon His character, indicating that He is neither good nor loving. Because of the persistence of this problem, the church has seen countless attempts at what is called theodicy. The term theodicy involves the combining of two Greek words: the word for God, theos, and the word for justification, dikaios. Hence, a theodicy is an attempt to justify God for the existence of evil (as seen, for instance, in John Milton’s Paradise Lost). Such theodicies have covered the gauntlet between a simple explanation that evil comes as a direct result of human free will or to more complex philosophical attempts such as that offered by the philosopher Leibniz. In his theodicy, which was satired by Voltaire’s Candide, Leibniz distinguished among three types of evil: natural evil, metaphysical evil, and moral evil. In this three-fold schema, Leibniz argued that moral evil is an inevitable and necessary consequence of finitude, which is a metaphysical lack of complete being. Because every creature falls short of infinite being, that shortfall must necessarily yield defects such as we see in moral evil. The problem with this theodicy is that it fails to take into account the biblical ideal of evil. If evil is a metaphysical necessity for creatures, then obviously Adam and Eve had to have been evil before the fall and would have to continue to be evil even after glorification in heaven.

To this date, I have yet to find a satisfying explanation for what theologians call the mystery of iniquity. Please don’t send me letters giving your explanations, usually focusing on some dimension of human free will. I’m afraid that many people fail to feel the serious weight of this burden of explanation. The simple presence of free will is not enough to explain the origin of evil, in as much as we still must ask how a good being would be inclined freely to choose evil. The inclination for the will to act in an immoral manner is already a signal of sin.

One of the most important approaches to the problem of evil is that set forth originally by Augustine and then later by Aquinas, in which they argued that evil has no independent being. Evil cannot be defined as a thing or as a substance or as some kind of being. Rather, evil is always defined as an action, an action that fails to meet a standard of goodness. In this regard, evil has been defined in terms of its being either a negation (negatio) of the good, or a privation (privatio) of the good. In both cases, the very definition of evil depends upon a prior understanding of the good. In this regard, as Augustine argued, evil is parasitic — that is, it depends upon the good for its very definition. We think of sin as something that is unrighteous, involving disobedience, immorality, and the like. All of these definitions depend upon the positive substance of the good for their very definition. Augustine argues that though Christians face the difficulty of explaining the presence of evil in the universe, the pagan has a problem that is twice as difficult. Before one can even have a problem of evil, one must first have an antecedent existence of the good. Those who complain about the problem of evil now also have the problem of defining the existence of the good. Without God there is no ultimate standard for the good.

In contemporary days, this problem has been resolved by simply denying both evil and good. Such a problem, however, faces enormous difficulties, particularly when one suffers at the hands of someone who inflicts evil upon them. It is easy for us to deny the existence of evil until we ourselves are victims of someone’s wicked action.

However, though we end our quest to answer the origin of evil, one thing is certain: since God is both omnipotent and good, we must conclude that in His omnipotence and goodness there must be a place for the existence of evil. We know that God Himself never does that which is evil. Nevertheless, He also ordains whatsoever comes to pass. Though He does not do evil and does not create evil, He does ordain that evil exists. If it does exist, and if God is sovereign, then obviously He must have been able to prevent its existence. If He allowed evil to enter into this universe, it could only be by His sovereign decision. Since His sovereign decisions always follow the perfection of His being, we must conclude that His decision to allow evil to exist is a good decision.

Again, we must be careful here. We must never say that evil is good, or that good is evil. But that is not the same thing as saying, “It is good that there is evil.” Again, I repeat, it is good that there is evil, else evil could not exist. Even this theodicy does not explain the “how” of the entrance of evil into the world. It only reflects upon the “why” of the reality of evil. One thing we know for sure is that evil does exist. It exists, if nowhere else, in us and in our behavior. We know that the force of evil is extraordinary and brings great pain and suffering into the world. We also know that God is sovereign over it and in His sovereignty will not allow evil to have the last word. Evil always and ever serves the ultimate best interest of God Himself. It is God in His goodness and in His sovereignty who has ordained the final conquest over evil and its riddance from His universe. In this redemption we find our rest and our joy — and until that time, we live in a fallen world.

From Ligonier Ministries and R.C. Sproul. © Tabletalk magazine.Website: www.ligonier.org/tabletalk. Email: tabletalk@ligonier.org.Toll free: 1-800-435-4343.