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my credo statement

Credo statement

I believe in one Holy communion of saints, one Holy communion of the cup and bread of Christ. I hold to the work of Christ on the Cross, who was killed and then went to Sheol, and was raised from the dead, for the fulfillment of Scripture that has fortold of His coming and His death. I believe that Christ came because  of man's mortal sorrow and that the blessed God, shall come down, teaching His shall brings the despairing comfort. I hold myself to the entirety of the Holy Scripture, the 66 books of the canon, and the teachings of the Bible. I also hold to the creeds of the Reformed faith and the leadership of this church. I discern all that that is told to me and all that I see is, by way of the Holy Bible.

my term paper on the book of Isaiah (chapters 52-53) short paper.

So on to the key of this whole book in my view the chatpers of 52-53. These books come as a calling of the one who is to put himself up on a tree for the ones that, have been elected before the start of time.

So what is it that we need to get out of the next 2 chapters we will be going in to grate deep on, one that will bring us to the whole, view of the cross as we know it. So for some of this I will be going to Gill and Henry and I will in fact bring in a man by the name of John Calvin.

“Isa 52:1 Awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city; for there shall no more come into you the uncircumcised and the unclean.” so what is it that is being said here by God throw the words of isaiah? Well what is the context of this chapter? What is the start of the book going to lead us all to? Well the start here is saying just, God is telling his elect his people to awake, but awake from what? What is it that they have to awake form? Well God is telling them this awake from your sins that you are in, come back to me for you have left me and are not with me, you in fact hate me, repent and come back to me, I am the one who took you out of the hands of the pharo, not the gods, you now want to have for yourselves. So who is there strength in then? Well it is in the gods they themselves have made in there own mind. A god that is the one that was from the one that they had left one that could not save them from there sins. This chatper and the next will show, them and us, what will happen if we come back to God, and what the God of the bible is able to do. What the God of the word, is and who he is a part of the saving grace that he has from his elect. What is it that the last part of this verse is saying, well it is a declare form God saying trust me in and the unclean will not come in to you, the evil will not be with you, if you come to me you will be clean in my eyes, and that you are no more a evil doer. So we see from the start of all this, we have a call to repent in the start of a chatper that is pointing all of us to the cross of christ. Lets now jump to verse 7

“Isa 52:7 How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, "Your God reigns." So in this what is it that I want to show, well here is one thing that I think we need to have to see, this verse is showing us not just christ but also going back to, the exile of the elect, so were does this point to christ, well the one place we see that christ, give us all this is on the sermon of the mount. In this he talks about the things of verse 7. so as we move on in to other verses well will see the picture of christ coming out more and more. “Isa 52:15 so shall he sprinkle many nations; kings shall shut their mouths because of him; for that which has not been told them they see, and that which they have not heard they understand.” So what is this that we see here well I would like to go to Gill on this one.

“Isa 52:15 So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is,

"he will scatter many people;''

and Aben Ezra interprets it of pouring out their blood and taking vengeance on them.

The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves.

For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom_15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.” (jgc). I think that what Gill has said here has put this in the light of what is to be said here.

We now move on to chatper 53, in this we have a lot, I will want to spend more time in this one to get the whole view of the christ being told about to the elect in this part of the book, this is the key chatper to all who have come to know christ in the old testament. I want to start out by looking at some later verse and then coming back to the first two verses in the chatper of 53. I want to start by going to 53:3. “Isa 53:3 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” (esv) now who is the first part talking about? It is talking about the son of God, and were do we see this at “ He was despised and rejected by men; a man of sorrows, and acquainted with grief” so we see that the son will have acuainted with grief, what is this grief? Is this grief that comes to him from the father or the grief of sins that he is to bear? It is for the sins and we get this better in the next 2 verses. “Isa 53:4-5 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. .” well who are his people? We need to go back to isaiah 9:1 to find out who. “Isa 9:1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.” so we see that this is not just, the jews in this passage, and that the christ is not just for the jews, that he came to save the ones that have been given to him (see john 15:16) the jews are not the only ones given to the christ. So lets move on to the next veres in 53. we come to 53:7 “Isa 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.” what is it that this is talking about? Well the christ will not be one to clapin about the death that is for coming to him on a tree, he was like a sheep, he did not make a peep about the cross. He did it with out a fight, he did it because of the will of the father. The will of the father, is to send his son to die on a tree for the sheep (see john 3:16).

“Isa 53:8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?” what is being said here about the person, that is to come? Well by the oppression and the judgment of men christ was taken away, and he was taken not by men but by the father, he was not oppressed by God, but by man so we see two different things in, this one verse, we have a lot in this, we see that because of man, he was taken away. From his generation and was cut off out of the land, why was we? For the transgressions of men, what was this transgression what was made this all goes back to, the fall (see gen 3), in this we see what the transgression was that had him be cut off, From the land that the generation had in the time.

“Isa 53:9 And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.” when they made his grave in the tum of a rich man, the ones that are not rich, did not have the right to a [tum. In the time of the christ, the rich were the ones that were put in the tums, the poor did not get to be in the [tum.] Now we need to know why, christ was not “rich”. It is based on what the family does, christ's dad was a wood worker. Who did not make much in the way of money. So in this, we see that not only was he killed but he was not to be put in a tomb with the wealthy, and that they did not have any respect for him[btw Joseph of Aramathia was indeed a rich man and Christ's body was laid in his tomb]. Yet he did not show them any hate or wicked acts unto them when they were doing all this.

“Isa 53:10 Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.” now what is it that is being said here in this. Who is was it that the lord crushed by his will? There are two main things that are said here, the jews hold that this is isaiah that is being talked about in this, but the only problem with it is that the verses before hand and the verese to come after, the Hermeneutics that they are using are way off, as we having seen in this whole thing it all points to the christ, this is a expile of ieseguess, this si taking the words of the writer out of what is being said and is out of the context, the other view in what most chritans will hold to is that it is christ that is crushed, not isiaha.. the Hermeneutics for the chritian view is one that is right on and that is true, to what the writer wanted the book to be pointing to, the christ on the cross, with just the first part of the first sentence, we have a lot, so who has put who to grief? Well if I were to go throw both the view of the jews and the christians, it would be to long to do so I will pick the one that is sound it the Hermeneutics, christ had the grief of the elect put on him, he became sin, to save us from the wrath, but what does that have to do with the grief? Well the grief, is not grief, that is of man, but it is in fact part of the fullment of the law of the killing of a ram, to give to God. This comes from the fulfillment. So who shall see his offspring, well, what is a offspring? “ A child of particular parentage” (http://www.thefreedictionary.com/offspring ). so if a offspring is a child of particular parentage, then how can isaiah be that offspring? Lets go back to the very firat verse of this book, “Isa 1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” so he is the son of amoz, and so, then who is the offspring? Well it says that he made the offspring for gulit, and who is the one that took the gulit, for the elect? Well we see that christ be came sin for are own wrath that was paid for on the cross, so is he the offspring that was made for gulit? It was christ, and the context of the next two verse will show us that.

For the last two verse I would like to go to Gill to finsh off 53. “Isa 53:11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.”Isa 53:11 He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Heb_12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him,

By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Isa_53:1, Isa_49:3, Isa_52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith.

For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds.

(c) מעמל נפשו יראה ישבע "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.

“Isa 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” “Isa 53:12 Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Phi_2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deu_32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered (e), "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum,

"therefore will I divide to him the prey of many people;''

and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension.

And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Luk_11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" (f); for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, &c. Eph_4:10, and others the soldiers, among whom his garments were parted; but they are senses foreign from the text.

Because he hath poured out his soul unto death; as water is poured out, Psa_22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied,

and made bare, as the word (g) signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people.

And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mar_15:28.

and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; See Gill on Isa_53:11 where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see 1Pe_2:24.

And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Luk_23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Rom_8:33.

(e) לכן אחלק לו ברבים "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. (f) את עצומים יחלק שלל "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. (g) הערה למות נפשו "denudavit morti animam suam", Forerius”

With a walk-through of this book, that in the light of fact and good hermeneutics and the right context we have come to see that not only is this a book to christology but also, SOTERIOLOGY, and we see that all this is what bring the [doctrinally sound theologal doctrains][redundant statement} to light and what he hold to, the theology of the jews is one that lacks the salvtion, that is need to be with God. 

p.s. if you would like the long paper let me know i will email it to you. ]

God bless 

rob bell's nooma 002 flam

this is video 002 flam,  now in the video, he talks about three words for love in the, Hebrew
1. Hebrew word ahab
2. Hebrew word hesed
 3. Hebrew word raham. now this is what rob says they mean,
ahab=friend, hesed= mind and heart beats towards you lover and also love of the will.  raham= to root found o. but this is what they mean in the true root of the words,   Hebrew words
1. Hebrew word ahab - spontaneous, impulsive love (250 times in OT)
2. Hebrew word hesed - deliberate choice of affection and kindness
3. Hebrew word raham - to have compassion, brotherly love
so what we see here is that rob miss the point from just the root words of his very own video. and he not only does not know them in the root of the word. and the one thing he should have done is to, give us verses he says many times in the video, song of songs says this, or the woman in song of songs says this, but yet he does not give us a point of refines to go. why is this so impotent to us to know were to go in the bible, to find things men and "woman" who say they are a pastor, say are there, well this is why we must be able to tell if what is coming for the pastor is from the word or the word of a man. if i give you a verse to go to, when talking about a doctrine, like for example, lets say i want to talk about limited atonement with you, and i give you a blog on it that takes you 10 mins to read it, but know verses to back what i say, who is it that you know i am not just saying that the bible says it, to make it seem like i know the bible? you don't, i could be a no buddy who is a lost person just talking from my behind, ( not saying that rob is doing this at all this is all just a example) how is it then that i can, say i know the word when i lack the scripture to back what i say i hold to be the word of God, now if i do a blog on the atonement and i give you verses like john 15:16, Isaiah 53:3-9 and so on, i will now have to be answering to God and his sheep for the words i have put as his own, and if i am wrong i now have others to show me were i am not in line with the word of God. so we see why rob, not give us any verses for his clams in the video, is going to hurt many, and have lead many down a road that, is with out a sound, teaching of the word of God

may God bless this blog post.

soli deo gloria

nooma video review part one.

i want to start by giving you guys rob bell's church state of there theology, and i will be doing this in order not to miss repernst him or this church, but will show you what he is teaching and why it is a heresy, i will be going throw the videos, and will be posting them here on the blog for you to see as well. and i dont want you to, take what i have to say about him as the final word, but look in to rob, yourself and see if he is a heretic




(We believe God inspired the authors of Scripture by his Spirit to speak to all generations of believers, including us today. God calls us to immerse ourselves in this authoritative narrative communally and individually to faithfully interpret and live out that story today as we are led by the Spirit of God.

In the beginning God created all things good. He was and always will be in a communal relationship with himself-Father, Son, and Holy Spirit. God created us to be relational as well and marked us with an identity as his image bearers and a missional calling to serve, care for, and cultivate the earth. God created humans in his image to live in fellowship with him, one another, our inner self, and creation. The enemy tempted the first humans, and darkness and evil entered the story through human sin and are now a part of the world. This devastating event resulted in our relationships with God, others, ourselves, and creation being fractured and in desperate need of redeeming.

We believe God did not abandon his creation to destruction and decay; rather he promised to restore this broken world. As part of this purpose, God chose a people, Abraham and his descendants, to represent him in the world. God promised to bless them as a nation so that through them all nations would be blessed. In time they became enslaved in Egypt and cried out to God because of their oppression. God heard their cry, liberated them from their oppressor, and brought them to Sinai where he gave them an identity and a mission as his treasured possession, a kingdom of priests, a holy people. Throughout the story of Israel, God refused to give up on his people despite their frequent acts of unfaithfulness to him.

God brought his people into the Promised Land. Their state of blessing from God was intimately bound to their calling to embody the living God to other nations. They made movement toward this missional calling, yet they disobeyed and allowed foreign gods into the land, overlooked the poor, and mistreated the foreigner. The prophetic voices that emerge from the Scriptures held the calling of Israel to the mirror of how they treated the oppressed and marginalized. Through the prophets, God’s heart for the poor was made known, and we believe that God cares deeply for the marginalized and oppressed among us today.

In Israel’s disobedience, they became indifferent and in turn irrelevant to the purposes to which God had called them. For a time, they were sent into exile; yet a hopeful remnant was always looking ahead with longing and hope to a renewed reign of God, where peace and justice would prevail.

We believe these longings found their fulfillment in Jesus the Messiah, conceived by the Holy Spirit and born of a virgin, mysteriously God having become flesh. Jesus came to preach good news to the poor, to bind up the brokenhearted and set captives free, proclaiming a new arrival of the kingdom of God, bringing about a new exodus, and restoring our fractured world. He and his message were rejected by many as he confronted the oppressive nature of the religious elite and the empire of Rome. Yet his path of suffering, crucifixion, death, burial, and resurrection has brought hope to all creation. Jesus is our only hope for bringing peace and reconciliation between God and humans. Through Jesus we have been forgiven and brought into right relationship with God. God is now reconciling us to each other, ourselves, and creation. The Spirit of God affirms as children of God all those who trust Jesus. The Spirit empowers us with gifts, convicts, guides, comforts, counsels, and leads us into truth through a communal life of worship and a missional expression of our faith. The church is rooted and grounded in Christ, practicing spiritual disciplines and celebrating baptism and the Lord’s Supper. The church is a global and local expression of living out the way of Jesus through love, peace, sacrifice, and healing as we embody the resurrected Christ, who lives in and through us, to a broken and hurting world.

We believe the day is coming when Jesus will return to judge the world, bringing an end to injustice and restoring all things to God’s original intent. God will reclaim this world and rule forever. The earth’s groaning will cease and God will dwell with us here in a restored creation. On that day we will beat swords into tools for cultivating the earth, the wolf will lie down with the lamb, there will be no more death, and God will wipe away all our tears. Our relationships with God, others, ourselves, and creation will be whole. All will flourish as God intends. This is what we long for. This is what we hope for. And we are giving our lives to living out that future reality now.    http://marshill.org/believe/) now is this just a start OT his heresy that rob teaches every sunday,  this is the first video he has done 001 rain, i would like you to see his first video, i will be going and posting all of them starting at 002 with my review of them, this one is to just start you off to see what it is  he is going to be goning on and on about. i would like after i start doing my review of the videos that you would give your veiw on the video as well. 




thank you, 
God bless 
sloi deo gloria! 

The Work of Christ for the Infantile

i would like to start out by saying that this is not my work but the work of a brother in christ by the name of D. Matthew Brown, he has a blog and there is the link to this blog. http://faithforfaith.org/. i hope you guys, find this a nice read.


(This piece was originally titled “On the Scope of Adam’s Universal Condemnation and Its Implications on the Doctrine of “The Age of Accountability” and can be found here. I believe its content is pertinent to the subject at hand.

Though Romans 7:14-25 does not deal directly with original sin and the imputation of Adam’s guilt to his offspring, it does offer clarification as to the scope of Adam’s sin and its punishment. Romans 5:12-21, like our present text, is a very difficult passage of Scripture with regard to its subject and its complexity. In it, the Apostle deals with the very difficult subject of original sin and the universal condemnation afforded by that sin. The Apostle complicates the passage exponentially by introducing Jesus Christ as the Second Adam and by comparing and contrasting the two God-ordained heads of the human race. The passage is complicated further by the Apostle’s seemingly free use of universal and particular language, making it seem at one point that Christ is the universal head of the human race and at another, the head of a particular race. Thus the passage reads:

But the free gift is not like the trespass. For if the many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for the many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord (Romans 5:15-21, emphasis mine).

There are several terms to note when trying to understand this passage. First is the persons over whom Christ is head. At some points in the passage, Christ is said to be the head of “the many” and at other points, “all men.” Second is the grace afforded to those over whom Christ is head. For the many is the “abundance of grace” (vv. 5:15, 17, 20), and for all men, the “grace of God” (v. 5:15). Third is the state of those over whom Christ is head. For the many, is the state of “righteousness” (v. 5:17, 19, 21), and for all men, “justification” (v.
5:16, 18). Fourth is the life granted to those over whom Christ is head. For the many is “eternal life” (v. 5:21), and for all men, “life” (v. 5:18).

Through this passage alone, we can deduce that Christ’s headship and the grace that God gives through Christ is universal in one respect and particular in another. What is not so clear however is the scope of the condemnation (whether it be temporal or eternal death) of Adam’s sin imputed to all of his offspring. For this, Romans 7 offers a clearer insight. In v. 7:9, the Apostle writes, “I was once alive apart from the law, but when the commandment came, sin came alive and I died.” In this verse, the Apostle clarifies what can be deduced in Romans 5:12-21, viz. that the death afforded by Adam is strictly temporal in nature, viz. that the punishment afforded to all men through Adam is physical death. For in v. 7:9, the speaker, being a descendent of Adam, is already condemned to physical death and yet is said to die when he encounters the law and transgresses it. Therefore, it can be said that spiritual death comes to the speaker when he first comprehends the law of God and transgresses against that law (cf. v. 1:20). The experience of the speaker of Romans 7 is identical to the experience of Adam, for God said to Adam, “On the day that you eat of the tree, you shall surely die,” and yet Adam remained physically alive after he ate. God’s word did not fail, for Adam, like the speaker of Romans 7, died spiritually the moment that he transgressed the commandment though he did not die physically until much later.

Was not the sin of Adam sufficient for both the physical and spiritual death of his offspring? It was indeed, but we see even from Genesis 3 the promised coming of the second Adam who would crush the head of the serpent and who granted Adam and his offspring, even prior to his coming, the grace of physical life though they deserved immediate, physical death. Paul puts it this way in Romans 3:23-25, “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.” This divine forbearance that allowed God to pass over the sins of the human race and not to commit the race immediately to the judgment of physical death did not come without a price, but it came through the very blood of his Son, Jesus Christ. Here we see clearly how Christ is the universal head of all men and is also the particular head of the many. Christ is head of all men insofar as God through his death grants to all men a measure of physical life. Christ was offered up as a propitiation for the human race—a temporal turning aside of the wrath of God so that all men are temporarily justified in the sight of God so that they will not immediately bear the physical condemnation of Adam’s sin or their own transgressions. This is indeed a grace of God afforded by Christ for all men, for apart from this universal grace no man would live.

This grace of physical life that God grants to all men through Christ, the second Adam, has an even greater purpose, of which the Apostle speaks in Romans 9:20-24 when objections are made against the purpose of God:

You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?

In this weighty passage of Scripture we see that God not only withholds his wrath from all men so that those who would believe in Christ would come to him in faith but also so that those who would be vessels of the abundance of God’s mercy would comprehend the riches of the grace of God granted to them through Christ. Christ’s universal headship that withholds the hand of God’s judgment exists ultimately to bring glory to his name through the realization of his great and particular mercy that he has shown to those over whom Christ is their particular head in the abundance of grace. Of this abundance of grace, the saints of God will sing forever, witnessing how God has sovereignly called them out of the world of common grace and into the fold of particular and abundant grace.

Going back to the testimony of Romans 7:9, the justification that Christ grants to all men is justification of the original sin of Adam that brings eternal condemnation. Though those who have not sinned after the likeness of the offense of Adam might fall under the physical curse and die without comprehending and volitionally transgressing a law (e.g. infants, mentally handicapped, etc.), their condemnation is not eternal death, for where there is no comprehension of the law there is no imputation of sin (v. 5:13). Thus it can be said that those who are children of Adam who have not comprehended the law of God, be it the Mosaic law or Natural law, are spiritually alive until they reach a point of comprehension of God’s law. This fact is clearly seen in v. 7:9 where the speaker says, “I was once alive apart from the law, but when the commandment came, sin came alive, and I died.” The sin that came alive in the speaker, viz. covetousness from the command, “You shall not covet,” was sufficient enough to kill the speaker spiritually thereby affording him enslavement to sin and eternal damnation. And though Christ is the speaker’s universal head, who relieves him from original sin’s eternal condemnation, the curse of original sin, that which indwells the speaker and remains dormant until cognition of the law of God, is such that it is certain to kill the speaker the very moment that recognition of the law of God occurs.

All this is to say that Christ’s universal headship is such that it justifies eternally those who have died apart from comprehension of the law of God, be it the Mosaic law or Natural law. This doctrine is commonly expressed as the “age of accountability,” but until studying Romans 5:12-21 in light of Romans 7:9, I have never encountered Scriptural warrant for the doctrine. Indeed, I was quite on the fence, as it were, with regard to the salvation of those who died apart from volitionally transgressing the law, for I have always heard it argued from texts that were never meant to express that truth. This doctrine, expressed from Romans 5:12-21 and Romans 7:9, places the salvation of those who have not sinned in the likeness of Adam’s offense in its proper light, viz. in the grace of God afforded by the work of Christ. For apart from Christ even those who have never comprehended the law of God are under the condemnation of Adam which is both temporal and eternal death. However, Christ’s work as the Second Adam has placed all men under his headship, justifying them from the eternal condemnation of Adam sin. All men are relieved of this judgment of eternal condemnation until they comprehend the law of God, which brings with it certain rebellion and death because of the sin that indwells all men and remains dead until the time of that cognition.

Therefore, the doctrine that is known as the “age of accountability” would be better named the “state of accountability,” for it is not a certain age that makes one accountable to God, but it is a state of comprehension. For the very moment that a person, no matter his age, comprehends a command of God and by his sinful nature rebels against it and thereby rebels against God, he dies spiritually, becomes enslaved to sin, and is condemned in the sight of God. This rebellion against the commandments of God can indeed come at a young age, therefore making the declaration of the Gospel to children of great import. No parent should withhold from his child the teaching of the Gospel, especially if he sees in his child the evidences of rebellion. The first thing that a child should learn from his parent is that his rebellion has a much weightier consequence than a rod on the back—condemnation in the sight of a holy God. Every spanking of a child for his rebellion must then be used as an opportunity for the Gospel, so that through that discipline a parent might save his child from eternal damnation (cf. Proverbs 23:14).)

The mystery of the nechushtan. Why did the king Hezekiah of Judah destroy the bronze serpent that Moses had fashined to protect the Israelite?

In this archaeologist’s review, we have a lot of scripture that is pointing us to the answer, that is being look for and in fact the big question is in the heading of the review. “Why did king Hezekiah of Judah Destroy the Bronze serpent that Moses had Fashioned to Protect the Israelite?” in the very intro to the review we some to this “2 kings 18:4 He removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan). ESV” so what is it that he did? Did he think that it was a false worship that the people of Israel were baring to as god? Did he think that it was going against what was given to Moses him self on mount. Sinai, were God had give them the Ten Commandments and were in the top five of them was Exodus 20:3-5: “You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.
You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me.” (ESV) or was it some a another reason that he had done this, as I go on in this review of this “mystery” we will see if it was because of the ten commandments that the king had done this or if it was for some other reason that he had done this.

The word itself, nechushtan (נחש ), means “serpent or snake”. In the times of Hezekiah there is a part of the well-known religious reform aimed at centralizing worship in the Jerusalem temple. The snake in the temple, what is it doing there what does the snake have to do with protection? If we go back to genesis, we see that the snake has a bad taste to the name. But does it have a good meaning here In later scripture? Well I would say yes it does we see in the exile of the Jews from the pharaoh and his captive, they were complaining about there not being food for them and God had sent the snake upon them (as a just sing of there compiling to him) but then God has Moses make a bronze snake just as he used one to bite them he used one to heal them if they looked at the snake (he used the snake in a good way in this part of the scripture). This comes from Numbers 21:4-9: “From Mount Hor they set out by the way to the Red Sea, to go around the land of Edam. And the people became impatient on the way. And the people spoke against God and against Moses, ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.’ Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, "We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us." So Moses prayed for the people. And the LORD said to Moses, "’Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’ So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.” (ESV).

So to get to what we have as the big question in this whole thing, what was the reason for King Hezekiah to destroy the bronze snake? Well the answer comes from both the review but not as well as it does from scripture, so in this we will see them both. But we need to find the whole reason why it was there in the first place, and what was ask from God, in the first place of the Jews apron there coming to the city he had made a covenant with his people, and when they came to the land, God told them to do as follows. (Deuteronomy 7:5 “But thus shall you deal with them: you shall break down their altars and dash in pieces their pillars and chop down their Ashram and burn their carved images with fire.” (ESV) and in Deuteronomy 13:3 “You shall tear down their altars and dash in pieces their pillars and burn their Ashram with fire. You shall chop down the carved images of their gods and destroy their name out of that place.” (ESV) So God has told them to first take and bring down the ideals of the heathen altars that were in the city. But then in 2 Kings the heathen altars were rebuilt them by Manasseh who is the son of Hezekiah Who we know was the one to bring them down, there are many scriptures to use for this (e.g., Judges 3:7; 6:25 2 Kings 3:2;10:26-27;23:4) so by looking at the scripture there seems to be this like father son thing with the two on who there God is, and if it should be there. But that is not what the whole thing is on, but only why did he do it?

I think that it was from the politics of the time that it was destroyed, at the time of the late eighth century B.C.E. Hezekiah was a vassal of Assyria, who was the superpower in that part of time. Hezekiah, had joined a rebellion against this power and the Assyria had then invaded, Judah and in this he (Assyria) was able to conquered 46 fortified Judahite cities. The bible backs this in 2 Kings 18:13. In this he took, 200,150 Israelites, alone with horses, mules, camels and cattle alone with the Israelite. And after all this he said that we would take on any burden that was put apron him, and this lead to what professor Swanson, says that is why the snake was destroyed, and not because it was in his mind, going against Exodus 20:3-5, and in this all I have seen that this is something that is yet to be found to be one way or another in this matter on why it was destroyed.