Trinity Presbyterian Church is giving thanks on Thursday at 10:00 a.m.
“Joy in God’s great reversals, His ‘putting down one and lifting up another’ (7), is a note which this Psalm shares especially with the Magnificat and the Song of Hannah.” (Derek Kidner, Psalms 73-150, p. 270).
“God is at hand to answer and do wonders — adore we then the present Deity. We sing not of a hidden God, who sleeps and leaves the church to her fate, but of one who ever in our darkest days is most near, a very present help in trouble. ‘Near is his name.’ Baal is on a journey, but Jehovah dwells in his church. Glory be unto the Lord, whose perpetual deeds of grace and majesty are the sure tokens of his being with us always, even unto the ends of the world.” (Charles Spurgeon, The Treasury of David, on Psalm 75:1).
“In the old age, Torah was the epitome of divine revelation, but now its high position has been surpassed in the ‘new creation,’ which expresses the zenith of God’s revelation in Christ, a revelation only pointed to in the former age of Torah (see, e.g., Gal. 3:23–25). The ‘new creation’ is the other side of the coin of the crucifixion; Jesus’ crucifixion was inextricably linked to his resurrection, since the former was necessary for and led to the latter, which Paul understands elsewhere to be the new creation.” (G. K. Beale, A New Testament Biblical Theology, p. 309).
“It was fitting that, before the sun of righteousness had arisen, there should be no great and shinning revelation, no clear understanding. The Lord, therefore, so meted out the light of his Word to them that they still saw it afar off and darkly. . . . What did the Law and the Prophets teach to the men of their own time? They gave a foretaste of that wisdom which was one day to be clearly disclosed, and pointed to it twinkling afar off. But when Christ could be pointed to with the finger, the Kingdom of God was opened.” (John Calvin, Institutes of the Christian Religion, Book II, XI, 5).
“[T]he beauty of Jesus is without a flaw. That beauty cannot be appreciated without a knowledge of the holiness upon which it is based; and the holiness is unknown except to those who have been convicted of their own sin through leaning the lesson of the law.” (J. Gresham Machen, What Is Faith?, p.137).
Quotes used in the Reflection for Trinity Presbyterian Church.
“[I]t is the law which the heretical minds Paul is opposing in this letter are putting into competition with the promise — at bottom, in fact, they are placing it above the promise. It is by this opposition, this contrast, that the character of Paul’s conception of the covenant and the promise, yes, and of the law also, is entirely governed and determined. Law means demand, conditions; the promise, on the contrary, means free grant, guarantee, unconditionality.” (Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia, p. 135).
“Obedience as the appropriate and necessary expression of devotion to Christ does not find its place in a covenant of works or of merit but in a covenant that has its inception and end in pure grace.” (John Murray, Principles of Conduct, p. 200).
Quotes from the Reflection for Trinity Presbyterian Church.
The 101 Bible Study focuses on Isaiah 22.
“Grief came to [Isaiah]. . . because the inhabitants of Jerusalem, who should have acted as a holy priesthood, had, by their sin and their generally careless attitude, themselves been the cause of the city’s downfall. When calamity comes to the Church, every Christian must feel that calamity as though it were his own. The hymn writer has accurately stated the matter:
For her my tears shall fall,
For her my prayers ascend;
To her my cares and toils be given,
Till toils and cares shall end.”
(E. J. Young, The Book of Isaiah, Vol. 2, p. 92).
“When we think of the power of the key, we are reminded immediately of what Christ said to Peter: ‘I will give you the keys of the kingdom of heaven’ (Mat. 16:19). Christ is ‘the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens’ (Rev. 3:7). Through the offices, Christ allows His church to serve as steward. Isn’t this an awesome policy for a world writhing in pain?” (C. Vanderwaal, Search the Scriptures, Vol. 5, p. 27).
When the Lord speaks it is a roar and a thunder. Amos is reminding you of the character of God. If you ignore the Old Testament, your theology (in its most basic sense) will be defective, for you will be dealing with a god of your imagination, rather than the God who has revealed himself in the entire Scriptures.
Amos records and proclaims the roar of the Lord. He speaks of threatened judgement, but it is still future. There is still a call to repentance. It is still “today,” when you have time to turn to God and seek forgiveness. As you read the judgments, keep in mind the broader context of the conclusion of the book and of the rest of Scripture. Remember that the roar of the LORD would one day come to expression in the sending of the Lion of the tribe of Judah, and that his Word is the expression of God’s saving grace. However, in order for you to appreciate the graciousness of that Word, you need to be aware of your own need of it. And Amos graciously points out your sin, your need. Amos reveals the deadly, infectious power of sin in your life and in the life of the culture around you. As pervasive as sin is, you may miss it. Listen to the roar! You need it.
“The prophecy of Amos is an example of the goodness of God to an unworthy nation. The Israelites of the north had rejected the Davidic covenant and hence any claim to the promises of Jehovah. At the same time, they were smug and confident in the belief that, since they were the chosen people, no calamity could come upon them. . . . To such a people came Amos, in order that he might warn them of the impending doom. He does not mention the Assyrian by name, but clearly predicts the exile. His purpose is to warn, but also to promise deliverance through Christ.” (E. J. Young, Introduction to the Old Testament, p. 258).
Wednesday evening Bible study and prayer
“I made a covenant with my eyes
not to look lustfully at a young woman.” Job 31:1 (NIV)
If you see the chapter as a series of statements in which Job points self-righteously at himself (see Luke 18:12!), you have missed the point of the chapter. Job insists that, despite appearances, he is one of God’s covenant people. This concept of the covenant is one thing which makes the Book of Job so relevant to your situation, despite the differences of time, culture, and language. You too live in covenant fellowship with God. You too can say that, despite the suffering and problems in your life, you are among God’s covenant people.
Job 31 is a statement of covenantal loyalty. Job says, “In word and deed, I belong to God.” You belong to the Lord who not only died, but rose triumphantly and ascended to the right hand of the Father. That’s where you are! That makes your obedience, not a matter of indifference, but of joyful obligation. Ultimately that is why Job and you can keep calling out to the Lord with the assurance that he does hear and answer you.
The Sunday afternoon Bible study at Trinity Presbyterian Church focuses on Job 31:1–4.
“Christ, accordingly, is the turning point of the times, the cross the focal point of world history. First, everything led in the direction of the cross; subsequently, everything was inferred from the cross. . . . Believers in Israel indeed knew that the Siniatic dispensation was merely temporary and therefore anticipated the the day of the new covenant with longing.” (Herman Bavinck, Reformed Dogmatics, Vol. 3, p. 223).
“The righteousness of God as virtue or mode of conduct has manifested itself most gloriously when in Christ he granted another righteousness apart from the law, on the basis of which he can justify—that is, absolutely and completely acquit—those who believe in Jesus.” (Herman Bavinck, Reformed Dogmatics, Vol. 4, p. 185).
Quotes used in the Reflection for Trinity Presbyterian Church of the OPC