Theodore Letis B.B. Warfield and the Reformation Doctrine of the Preservation of the Original Text (Letis has some extreme views elsewhere, but this is a very helpful article. B.B. Warfield had argued that errancy only existed in the original autographa. Letis suggests that our Puritan forefathers believed inerrancy was to be found in the preserved Greek and Hebrew texts. While I do not believe that the Textus Receptus is inerrant, I do follow some of Letis’ argumentation that God preserved the inerrant word in the original languages. While this is not relegated to one particular text, I do believe that it is to be found in the Greek and Hebrew. At the very least, Letis’ article is thought provoking.)

William Henry Green,  General Introduction to the Old Testament: The Canon (This is one of the most helpful books written on the canon. It radically shaped the way I viewed the attestation of Scripture.)

John H. Skilton, “The Transmission of the Hebrew Text” (Perhaps the single most helpful article written on the transmission of Scripture, and the variants present in the Masoretic text)

John Murray, “The Attestation of Scripture” (From the same volume as the previous article. Murray shows how the recognition of Scripture depends on its own internal witness and authority. A very helpful article.)

Laird Harris Inspiration and Canonicity of the Scriptures (As comprehensive as William Henry Green’s work, with more recent developments in critical studies.)

The Infallible Word (A Westminster Seminary Symposium that includes the Skilton and Murray articles mentioned above. There are many other helpful chapters in this compilation volume.)

]]> http://www.feedingonchrist.com/the-transmission-and-identification-of-the-inerrant-text-of-scripture/feed/ 1 http://www.feedingonchrist.com/expository-preaching-youth-ministry-style/ http://www.feedingonchrist.com/expository-preaching-youth-ministry-style/#comments Thu, 02 Sep 2010 11:49:41 +0000 Nicholas T. Batzig http://www.feedingonchrist.com/?p=3454 Jon Nielson has an excellent post, over at the Gospel Coalition Blog, about the benefits of modeling an expository ministry to the youth in the church. You can read it here. I could not agree more.

Tim Keller said:

“Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.” (Luke 24:27)

Jesus is the true and better Adam who passed the test in the garden and whose obedience is imputed to us (1 Corinthians 15).

Jesus is the true and better Abel who, though innocently slain, has blood now that cries out for our acquittal, not our condemnation (Hebrews 12:24).

Jesus is the true and better Abraham who answered the call of God to leave all the comfortable and familiar and go out into the void “not knowing wither he went!” to create a new people of God.

Jesus is the true and better Isaac who was not just offered up by his father on the mount but was truly sacrificed for us. While God said to Abraham, “Now I know you love me because you did not withhold your son, your only son whom you love, from me,” now we can say to God, “Now we know that you love me, because you did not withhold your son, your only son, whom you love, from me.”

Jesus is the true and better Jacob who wrestled and took the blow of justice we deserved, so we, like Jacob, only receive the wounds of grace to wake us up and discipline us.

Jesus is the true and better Joseph who, at the right hand of the king, forgives those who betrayed and sold him and uses his new power to save them.

Jesus is the true and better Moses who stands in the gap between the people and the Lord and who mediates a new covenant (Hebrews 3).

Jesus is the true and better Rock of Moses who, struck with the rod of God’s justice, now gives us water in the desert.

Jesus is the true and better Job, the truly innocent sufferer, who then intercedes for and saves his stupid friends (Job 42).

Jesus is the true and better David, whose victory becomes his people’s victory, though they never lifted a stone to accomplish it themselves.

Jesus is the true and better Esther who didn’t just risk losing an earthly palace but lost the ultimate and heavenly one, who didn’t just risk his life, but gave his life to save his people.

Jesus is the true and better Jonah who was cast out into the storm so that we could be brought in.

Jesus is the real Rock of Moses, the real Passover Lamb – innocent, perfect, helpless, slain so the angel of death will pass over us.

He is the true temple, the true prophet, the true priest, the true king, the true sacrifice, the Lamb, the Light, the Bread.

The Bible is not about you — it is about him.

(Tim Keller, Ockenga Preaching Series 2006)

Because these three unbiblical models of ministry are counterfeit perversions of a biblical model of ministry they are all the more powerful temptations for ministers of the Gospel. In the book of Acts we see the growing and thriving church. Multitudes were being added to the Lord as the apostles preached the word. One cannot read of Paul’s missionary journeys without seeing that conversion growth is a fundamental aspect of the New Covenant church. In the epistles we find Paul exhorting Timothy to “give heed to reading, exhortation and doctrine, so that your progress might be evident to all.” On his death bed Paul asked that Timothy bring him the “books, especially the parchments.”  Paul wanted to grow more in His knowledge of the mystery of Christ before he died. There is a fundamental need for the minister of the Gospel to be knowledgeable in the things of Christ for the well being of the flock. Jesus himself said that “every scribe instructed in the things of the Kingdom of God is like a householder who brings out of his treasury things old and new.” The minister must continue in reading, exhortation and doctrine so that he will be able to bring out the old truths of the faith, as well as new and fresh insights into the truth of Christ. Finally, the Scriptures explain that the power of the Holy Spirit must always accompany the ministry of the word if the saints are to be built up and established in the faith. Paul prayed for the Ephesians (for those who already knew Christ and were in Him) that they would know “what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power, which He worked in Christ when He raised Him from the dead and gave Him glory.” Jesus told the apostles, prior to His ascension, “you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me…” (Acts 1:8). The power is a Spirit filled unction for the minister of the Gospel to preach Christ with all boldness, and a Spirit wrought power in the souls of believers unto godliness. In  2 Timothy 3:2-4, Paul explains the nature of false teachers. They are “lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power.”

To make matters worse, multitudes of professing Christians place their stamp of approval upon these counterfeit models of biblical ministry. There is a tendency for men to approve sinful practices for the sake of pacifying their own consciences with regard to their sin. They, wrote Paul, “knowing they righteous judgment of God…not only do the same, but approve of those who so do them” (Rom. 1). The minister must guard himself against the powerful temptations that stem from the faulty models of ministry and tfrom he multitudes of people who sing the praises of these faulty models. Being called to minister the pure milk of the word of God means knowing what model of ministry is most pleasing unto the Lord. We must search the Scriptures carefully and diligently to see what He would have us to do.

The apostle Paul is the supreme example of how a servant of Christ is to conduct himself in ministry. It was Paul who said, “Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me” (Philippians 4:11-13). Paul did not enter into the temptations that were set before him by false models of ministry. He did not complain about not having as much influence as other men; he did not compare himself, or contrast himself, with those who commended themselves for their knowledge and eloquence; he did not seek after personal power over the minds of the people the Lord had placed him over as an apostle. In fact, when certain ministers started preaching Christ out of a motivation to add affliction to Paul’s chains, he rejoiced and said, “just so long as Christ is preached!” Paul understood the nature of Gospel ministry. He was content with food and clothing. He did not do these things out of self-righteousness or pride. They stemmed from a wholehearted commitment to Christ and to the stewardship that was entrusted to him. He learned in all situations to be content. The source of this power of contentment was Christ. The secret to being content is to know and believe that we can “do all things through Christ who strengthens us.”

When the man of God depends on Christ for strength and contentment his model of ministry will be biblical–he will, like Paul, learn to be content with the ministry of the word.  He will be more outreaching and evangelistic than the market driven, mega church leaders; he will have a better grasp on, and be saturated with, the Scriptures (think John Bunyan) than the ivory tower minister. He will be more dependent on the power of Christ for witness bearing and godly living than the men who seek power over the minds and lives of people in their churches. He will learn that “one man plants, another waters, but God gives the increase.” He will constantly cry, “He must increase, but I must decrease.” He will be content with the ministry of the word and prayer, and will rest content that the Lord has said:

“For as the rain comes down, and the snow from heaven,
And do not return there,
But water the earth,
And make it bring forth and bud,
That it may give seed to the sower
And bread to the eater,
So shall My word be that goes forth from My mouth;
It shall not return to Me void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.”

Mary the Mother of Jesus (a poor peasant virgin) (Luke 1)
Rehab (a harlot who acted in faith)
Widow with two mites (who put in more than all who put in out of their abundance)
The father of a demon possessed son (came to Christ and said, “I believe, help my unbelief”) (Mark 9:24)
Simeon and Anna (elderly saints in the Temple waiting for Christ) (Luke 2)
Mary of Bethany (who washed the Lord’s feet with her hair, and anointed Him with costly, fragrant oil)
Mary Magdalene (out of whom Jesus cast seven demons)
Matthew (a tax collector who followed Christ and threw a dinner for Him at his house)
Blind Bartimaeus (who cried out for mercy against all odds) (Mark 10)
The Syro-Phonecian woman (Who overcame all obstacles, including Christ’s silence and harsh response, by faith) (Matthew 15)
The Woman who dropped a rock on the head of the Abimelech, the man who killed Gideon’s 70 sons (Judges 9:53)
Phoebe (who was remembered as a served the church) (Romans 16)
Lydia (a worshiper of God who ministered to her family) (Acts 16)
Chloe (who opened her home to house a church) (1 Cor. 1)
Phineas (who believed the Lord’s word and acted in faith) (Numbers 25 and Psalm 106)
Mordecai (who saved the King’s life and counseled his niece, Esther)

In addition to these things I have a job out in the “real world.”  It is nothing glamorous.  But it is a job, which is nothing to complain about in this day of tough economic times.  I have wrestled with working on top of all my other roles and I confess to not always appreciating the words of one of my wise professors, “Be thankful for a job in this economy.”  I would like to say that I am mature enough to handle all the problems that come my way.  But that would be untrue.  I struggle with how to do my job well to the glory of God.  I struggle with whether I should comment about some sinful behavior exhibited by a co-worker.  I wonder whether now is the right time to share the gospel.  Do I perform my job well enough to have earned a hearing from my co-workers?  Is it appropriate to witness on the job when I am getting paid to work at another task?  I wrestle with these kinds of questions and many others.  In God’s providence this is where he has placed me.  I suppose the same is true for you.  I have to believe that whatever value my ministry has will be enhanced by my experiences on the job, and in the home, as well as in the church.

The Lord has certainly pushed me out of my comfort zone.  Perhaps he has done the same with you?  That is the Lord’s prerogative is it not?  I will tell you this.  In all my frustration with myself, and there is plenty of that, the Lord has not abandoned me.  My struggles are puny compared to what other saints are experiencing out there in the real world.  But the Lord has provided a center to all the confusion of my life.  I do not know what I would do if the Triune God of Scripture were to let go of me.  Is it possible that God has ordained the struggle?  Is it possible that the mental, emotional, spiritual and perhaps physical anguish is part of our Lord’s plan?  Scripture leads me to think it is so.

My life is not unique.  You all go through similar circumstances.  I would remind you (as I remind myself) that Jesus Christ has to stand at the center of our lives.  He must be preeminent in all these things.  Speaking for myself, I am glad that he knows what he is doing.  I pray that my life and your lives will glorify the Father, Son, and Holy Spirit in the confusion and profusion of life.

Books

Introductory Volumes

William Hendriksen More Than Conquerors

Vern Poythress The Returning King

Vern Poythress A Guide for Understanding Revelation

Dennis Johnson Triumph of the Lamb

Jay Adams The Time is at Hand

B.B. Warfield The Apocalypse

Advanced Volumes

Greek Commentaries

G.K. Beale The Book of Revelation

H.B. Swete The Apocalypse of St. John

Biblical Theological Treatments

William Dunbrell The End of the Beginning

Sermon Series

Sinclair Ferguson Sermon Series (mp3)

Eric Alexander Sermon Series (mp3)

Derek Thomas Sermon Series on Revelation (text only)

Peter Naylor Sermon Series (mp3)

Charles Alexander Sermon Series (mp3)

Sermon Series by Rev. Brian Vos

Revelation 1 thru 3

The Revelation of Jesus Christ – 1:1-3
The New Exodus – 1:4-8
John to the Seven Churches – 1:9-20
In the Spirit on the LD – 1:9-20
Christ In the Midst of the Lampstands – 1:9-20
The Church in the World – 1:9-20
To the Church of Ephesus – 2:1-7
The Church in Smyrna – 2:8-11
Where Satan Dwells – 2:12-17
To The Church in Thyatira – 2:18-29
To the Church in Sardis – 3:1-6
Kept by Christ – 3:7-13
Called Back to Christ – 3:14-22

Revelation 4 thru 7

A Door and a Throne – 4:1-2
A Rainbow Around The Throne – 4:3
The Twenty-four Elders – 4:4
The Throne, Fire, and Water – 4:5-6a
The Four Living Creatures Pt. 1 – 4:6b-8
The Four Living Creatures Pt. 2 – 4:6-8
A Glorious Theater – 4
The Lion of the Tribe of Judah – 5:1-7
Elders: Able to Teach  - 5:5
Elders and Prayer – 5:8
The Song of Heaven – 5:8-14
The Four Horsemen – 6:1-8
The Souls Under the Altar – 6:9-11
Who is Able to Stand? – 6:12-17
‘Til We Have Sealed the Servants of God – 7:1-13
The 144,000 – 7:1-8
The Great Multitude – 7:9-17
His Tabernacle Over Them – 7:9-17 (15-17)

Revelation 8 thru 11

A Half Hour of Silence – 8:1-6
Prayers and Trumpets – 8:1-6
The First Four Trumpets – 8:7-13
The Fifth Trumpet – 9:1-12
The Sixth Trumpet – 9:13-21
The Mighty Angel and the Little Book – 10
The Measuring of the Temple – 11:1-2
The Two Witnesses – 11:1-4
That Word Above All Earthly Powers – 11:1-6
The Death and Life of the Church – 11:1-14
The Last Trumpet – 11:15-19

Revelation 12 thru 14

A Great Sign in Heaven – 12:1-6, 14:14-20
A Woman Clothed with the Sun – 12:1-6
A Great, Fiery Red Dragon – 12:3-4
With a Rod of Iron – 12:1-6
The Church in the Wilderness – 12:1-6
War in Heaven – 12:7-12
The Woman Persecuted – 12:13-17
The Beast from the Sea – 13:1-10
The Beast from the Earth – 13:11-18
The Lamb Standing on the Mountain – 14:1-5
The Everlasting Gospel – 14:6-13
The Great Winepress of the Wrath of God – 14:14-20

Revelation 15 thru 16

Another Sign in Heaven – 15:1
On the Sea of Crystal – 15:2-4
The Song of Triumph – 15:1-4
The Temple Opened, But Not Entered – 15:5-8
The Bowls and Prayer – 15:6-7 
The First Bowl – 16:1-2
The Second Bowl – 16:3
The Third Bowl – 16:4-7
The Fourth Bowl – 15:8-9
The Fifth Bowl – 16:10-11
Armagedon (Sixth Bowl) – 16:12-16
The Seventh Bowl – 16:17-21

Revelation 17 thru 19

The Judgement of the Great Harlot- 17:1-2
Babylon the Great- 17:1-8
The Beast- 17:7-14
The Nations in Tumult- 17:15-18
The Fall of Babylon – Revelation 18:1-8
Lamentations – Revelation 18:9-20
Fallen to Rise No More – Revelation 18:21-24
The Hallelujah Chorus – Revelation 19:1-5
The Marriage Supper of the Lamb – Revelation 19:6-10
The Rider on the White Horse – Revelation 19:11-16
The Final Battle – Revelation 19:17-21

Revelation 20 thru 22

Come! – 22:12-17
The Sufficiency of The Word – 22:18-19

The followers of Jesus seemed to describe themselves by a various names in the early days. Many of these names were redolent of Old Testament phraseology. ‘The saints”or “holy people” was a common name, implying that they regarded themselves as the pious remnant or true Israel. ‘The poor” another name was not only economically apt (for the Jerusalem church appears to have been afflicted with chronic poverty in the first century) but was reminiscent of the adjectives “poor and needy” applied to the “saints” in the book of Psalms–”the poor in spirit” of the Beatitudes. “Disciples,” “brothers,” “friends,” “believers” were other names in common use within their community. Their movement they referred to as “the Way.”1

But, the adaptation of the nickname “Christians” could not have been more fitting. It was probably first used as a derogatory term, invented by the people of Antioch to put down the disciples of a man who was crucified. If this were the case, it is similar to the invention of the title “Puritan,” given to the seventeenth century movement in England and America. The term “Puritan” was a pejorative title, meant to deride those who were also called “precisionists.” Leornard Trinterud explained the derogatory nature of the term “Puritan” when he wrote: “Throughout the sixteenth century it was used more often as a scornful adjective than a substantive noun, and was rejected as slanderous in whatever quarter it was applied.” Whether the term “Christian” was first derogatory or not, the Holy Spirit intended its use for theological significance.

The term “Christian” is only found three times in the New Testament. The first mention is made here in Acts 11:24. The second is found in Acts 26:28, where Agrippa tells Paul, “You almost persuade me to be a Christian.” The final reference is found in 1 Peter 4:14-16, where we read “If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.” In this last example Peter draws thew connection between the “name of Christ” and the term “Christian.” Christians are, very simply, those who are identified exclusively with Christ. With regard to Acts 11:26, William Still noted that “everything of crucial importance in the word is unfolded for us in the passage.”

In the unfolding of the book of Acts, Acts 11:26 comes strategically at the point of the transition, where the Gospel goes out from the Jews to the Gentiles. It is important because it is used in the redefining of the covenant community. How are Jew and Gentile believers in Jesus to be identified? David Gooding, in his marvelous commentary True to the Faith, notes:

This is truly remarkable; and the more one thinks about it, the more remarkable it becomes. What this paragraph is going to describe is something altogether new: not the planting in Antioch of a Christian Jewish synagogue to which Gentiles might be admitted on becoming Jews, but the planting of a community in which Jewish believers and Gentile believers met on equal terms so new that a new name, “Christians,” was invented to apply to the members of this community (11:26). Whether such a church had already been planted elsewhere Luke does not tell us. As far as Acts is concerned, this is the first church to be planted outside of Jerusalem and Judea (Luke does not say what happened in Samaria, or in Rome as a result of Pentecost, 2:10).2

It is beautiful to think of the new “Israel of God” being denominated by the name of the One who is the center of all of Israel’s prophetic revelation. Throughout all the ages, men and women waited for the promised Messiah. Now that He had come, it the fullness of time, the covenant people are identified exclusively by His name. John Calvin made a similar observation when he wrote:

This was no small honor that the holy name of Christians began there for all the whole world. Though the apostles had been long time at Jerusalem, yet God had not vouchsafed to bestow upon his Church, which was there, this excellent title of his Son. Whether it were because at Antioch much people was grown together into one body, as well of Jews as of Gentiles, or whether it were because the Church might be better ordered in time of peace; or because they were more bold to confess their faith, there were in very deed Christians both at Jerusalem and also in Samaria before that time; and we know that Jerusalem was the first fountain from which Christianity did flow. And what is it else to be a disciple of Christ but to be a Christian? But when they began plainly to be called that which they were the use of the name served greatly to set forth the glory of Christ, because by this means they referred all their religion unto Christ alone. This was, therefore, a most excellent worship for the city of Antioch. that Christ brought forth his name thence like a standard, whereby it might be made known to all the world that there was some people whose captain was Christ, and which did glory in his name.3

The simplicity, and yet the profundity, of the meaning of the title Christian ought never to be over looked. Peter, in his first epistle, explains that it is a legitimate and God-glorifying reason to suffer. Paul, in 1 Timothy 2:19 writes: “Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity.”  The implications are enormous. When people think of you do they first and foremost think of you as a disciples of Christ. Do they see you as a follower of Jesus? Do you gladly carry that name, that is above every name? Does your speech and conduct reflect the honor of the One whose name you carry?

1. F.F. Bruce The Spreading Flame (Grand Rapids: Wm. B. Eerdmans, 1958) pp. 70-71

2. David Gooding, True to the Faith pp. 173-174

3. John Calvin, Commentary on Acts (http://www.ccel.org/ccel/calvin/calcom36.xviii.iii.html)

]]> http://www.feedingonchrist.com/a-christian-by-any-other-name/feed/ 0 http://www.feedingonchrist.com/of-the-making-of-many-books-the-acts-of-the-apostles/ http://www.feedingonchrist.com/of-the-making-of-many-books-the-acts-of-the-apostles/#comments Fri, 13 Aug 2010 19:40:31 +0000 Nicholas T. Batzig http://www.feedingonchrist.com/?p=3385 Back in February I recommended several volumes the deal with the theology of the Acts of the Apostles. That was at the beginning of a sermon series I started at New Covenant Presbyterian Church. Now that I am just about half way through I would like to expand that list and offer some further suggestions. I have provided links for each title, many of which link to Google Books where you can download a free copy.

1. Dennis Johnson The Message of Acts in the History of Redemption (In this volume Johnson systematizes the themes of the book as they relate to redemptive history. It is outstanding! I only wish it were longer)

2. Dennis Johnson Let’s Study Acts (If you are wondering, this is altogether different material than that which Johnson offers in The Message of Acts in the History of Redemption.  It is, however, also very redemptive historical in its approach. Sometimes Johnson draws Old Testament parallels that seem a bit fanciful. Still, all in all, it is an immensely helpful work).

3. David G. Peterson The Acts of the Apostles (Probably the best m0dern commentary on the book. It is full of biblical-theological content).

4. Richard Gaffin Perspectives on Pentecost (Lays the foundation for the Historia Salutis reading of the Acts. This is a fundamentally necessary read)

5. F.F. Bruce The Book of Acts

6. F.F. Bruce The Spreading Flame (An Outstanding Introduction to the historical Background of the New Testament)

7. J. Gresham Machen New Testament Introduction

8. I. Howard Marshall and David Peterson ed. Witness to the Gospel: The Theology of Acts (A series of contributions that look at various themes and facets of the book of Acts. It is one of the most helpful books written by evangelicals. It must be read with care as not all the contributors are as conservative with regard to their hermeneutical approaches. But, again, a very helpful book)

9. John Calvin Commentary on Acts (vol. 1) and Commentary on Acts (vol. 2)

10. Michael Baumgarten The Acts of the Apostles: or the History of the Church in the Apostolic Age

11. Thomas Peck Miscellanies of Rev. Thomas Peck (Includes a series of sermon and notes on various portions of the book of Acts)

12. Horatio B. Hackett A Commentary on the Original Text of the Acts of the Apostles (An outstanding exegetical commentary on the book. Interestingly, my father went to Horatio B. Hackett Middle School in Philadelphia, PA. I wonder how many know that it is named after an orthodox exegete?)

13. Paton J. Gloag A Critical and Exegetical Commentary on the Acts of Apostles

14. Charles J. Vaughan The Church of the First Days

15. John Dick Lectures on Some Passages of the Acts of the Apostles

16. Horatius Bonar Light and Truth: The Acts and Larger Epistles

17. J.A. Alexander The Acts of the Apostles

18. O. Palmer Robertson The Final Word

19. Jay Adams Signs and Wonders in the Last Days

20. Roger Wagner Tongues Aflame

Related Books

• Steve Lawson Foundations of Grace: a Long Line of Glody Men
• Steve Lawson The Expository Genius of John Calvin
• John Calvin Institutes of the Christian Religion
• John Piper A God Entranced Vision of All Things

Pentecost 2: No Partiality (Acts 10:24-11:18)

John Calvin, first concluding that Cornelius must have already been regenerate because “he could obtain nothing by prayer unless faith went before, which only opens the gate for us to pray,” explained that Cornelius must have trusted Christ for salvation prior to Peter’s preaching (although he still needed to receive the fuller light of the New Covenant revelation about Jesus). He tied what the text said about his prayers being remembered with the role of faith in prayer and the nature of faith and regeneration. He wrote:

Yet here may a question be asked, Whether faith require the knowledge of Christ, or it be content with the simple persuasion of the mercy of God? For Cornelius seems to have known nothing at all concerning Christ. But it may be proved by sound proofs that faith cannot be separated from Christ; for if we lay hold upon the bare majesty of God, we are rather confounded with his glory, than that we feel any taste of his goodness. Therefore, Christ must come between, that the mind of man may conceive that God is merciful. And it is not without cause that he is called the image of the invisible God, (Colossians 1:15) because the Father offers Himself to be holden in his face alone. Moreover, seeing that he is the way, the truth, and the life, (John 14:6) wherever you go without him, you will be surrounded on every side by errors, and death shall meet you on every side. We may easily answer concerning Cornelius. All spiritual gifts are offered unto us in Christ; and especially from Him comes regeneration, save only because we are ingrafted into the death of Christ, our old man is crucified? (Romans, 6:5, 6.) And if Cornelius were made partaker of the Spirit of Christ, there is no cause why we should think that he was altogether void of his faith; neither had he so embraced the worship of the true God, (whom the Jews alone did worship,) but that he had also heard, without having at the same time heard, somewhat of the promised Mediator; though the knowledge of him were obscure and entangled, yet was it some. Whosoever came at that time into Judea he was enforced to hear somewhat of the Messiah, yea, there was some fame of him spread through countries which were far off. Wherefore, Cornelius must be put in the catalogue of the old fathers, who hoped for salvation of the Redeemer before he was revealed.

This, it seems to me, is the right way to understand how it can be said that Cornelius’ prayers and alms came up as a memorial before God, and yet Cornelius needed Peter to come and preach Christ to him and his household. Note also that Cornelius stands at the head of the transition from the Jewish church to the Gentile church. He, and the church in his house, experience a Pentecost. It is (if I can put it this way) the Gentile Pentecost. This is the age of the outpouring of the Spirit. The things that happened during this inter-testamental, foundational period were temporary and exceptional. The disciples were certainly true believers before they experienced the outpouring of the Spirit at Pentecost. Cornelius, like Simeon and Anna before him, was a regenerate man who experiences the extraordinary outpouring of the Spirit at the Gentile Pentecost.