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In college I went to hear Michael Moore speak. Earlier in the year I heard Hillary Clinton. About a month ago I hear Shane Claiborne. My philosophy is if someone notable in any regard comes near me, I’ll go hear them speak. So get ready Raleigh for the Fire Conference with Benny Hinn!
The event’s free with pre-registration. I’m not sure what that makes the cost at the door (?), but I went ahead and pre-registered on his site for four people for the 7:00PM Friday session at the Progress Energy Center. That’s next Friday, August 29.
If other bloggers in the area read this and are planning on going, we should get a syncroblog going with after thoughts. Leave a comment showing your interest. If not, it’ll just be me!
I would like to think this is a KataDrew fan email, but, wow, it’s gotta just be some really bad SPAM:
My name Rhona i girl ,im search friend, send me messages Rhona@justrd.com i send me foto:)
My name Drew i boy,im blog friend, send me NO spam messages drew@katadrw.com i send me foto ;(
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Update: after seeing the flood of comments on this post, it is clear that this is a notorious scam artist. Do not send this person money. Read below if you’re not convinced.
Google should cut off both sides’ access to all its services until they work it out.
Most often the phrase “the great exchange” is associated very specifically with the obedience of Christ on the Christian’s behalf as part of his redemptive work whereby he took on our sin (2 Cor. 5:21) and we consequently are able to be clothed in his righteousness (Isaiah 61:10). The great exchange in the New Testament is Jesus takes our sin and we get his righteousness imputed to us. He gets sin, we get God. O glorious gospel! Trust in him now!
Well, the great exchange of Deuteronomy is very similar but less specifically and explicitly about the redemptive work of the Messiah.Deuteronomy 29:10-15 (ESV) magnificently preaches exchange when it reads,
You are standing today all of you before the Lord your God: the heads of your tribes, your elders, and your officers, all the men of Israel, your little ones, your wives, and the sojourner who is in your camp, from the one who chops your wood to the one who draws your water, so that you may enter into the sworn covenant of the Lord your God, which the Lord your God is making with you today, that he may establish you today as his people, and that he may be your God, as he promised you, and as he swore to your fathers, to Abraham, to Isaac, and to Jacob. It is not with you alone that I am making this sworn covenant, but with whoever is standing here with us today before the Lord our God, and with whoever is not here with us today.
The bolded portions are to help trace the line of thought amidst the enumerating of persons present (elders, lumberjacks, water boys, etc.). The people are standing before God in order to cross (over) into the covenant of YHWH (לעברך בברית יהוה), a covenant which he is making in order to establish them as his people and he as their God ( לע×והו×יהיה־לך ל××œ×”×™× ×œ×ž×¢×Ÿ×”×§×™×Ö¾×תך ×”×™×•× ×œ×•). The “exchange” is that we become his people and he becomes our God. He gets us, we get him.
The ל (lamedh) prepositions here (ל+×¢× and ל+×להי×), though functioning differently syntactically, remind me ofSong of Songs 6:3 where quite famously it is asserted that “I am my beloved’s and my beloved is mine.” Here also are ל prepositions, though attached simply to object pronouns masculine and feminine rather than nouns. Again there is a certain amount of what I think can be called exchange or reciprocity which reflects, albeit dimly, the great exchange which is the gospel revealed in the work of Christ and the New Testament Scriptures.
Respond
Take a moment to readDeuteronomy 29. Think about all of God’s provisions for sinful, rebellious laid out throughout the Scriptures. Think on what it means for you, as a Christian, to be part of God’s people. Think on God becoming your God when you at one time were alienated from him and without him in the world (Ephesians 2). Now, rejoice at the thought of the gospel!
If you’re not a Christian, trust in Christ as God’s provision for sinful humanity to be brought back into communion with him after being separated by our sin and rebellion. Now, rejoice in the gospel!
Hebrew Help
What’s the best way to blog Hebrew? I just copy and pasted from e-sword. No vowels. Hopefully, everyone who cares will be able to read it. Sorry if it shows up garbled. Read the English. It’s not a bad translation.
You can download Phil Wickham’s latest album Singalong at his web site. The album features 15 songs recorded live and, honestly, creates a really nice chilled, acoustic, worshipful atmosphere…all for the cost of zero dollars. It’s got classics like Nothing But The Blood, Come Thou Fount, How Great Thou Art, I Have Decided To Follow Jesus and It Is Well With My Soul as well as songs I’ve grown to love like Messiah (cf. Phil Wickham – Messiah).
While the album is a free download after signing up for his newsletter (which is well worth it and a small thing to ask in exchange for free music), the files are 128kbps m4a, a format which might not play well on some computers and/or mp3 players. So, I converted the album to mp3 after I downloaded to make it slappable onto my mp3 player. Hopefully this isn’t a problem for anyone.
Thanks, Phil!
photo credit: Lance McCord
Baptists are going to insist that the proper mode of baptism is immersion; however, when it comes to the taking of communion, we are not equally insistent on the mode. Grape juice is often taken in place of wine despite the biblical usage of wine.
I guess one could argue, as is often done in matters of teetotalism, that first century “wine” was more akin to juice anyways, but I don’t really wish to go that route and honestly find that apologia silly. Juice doesn’t inebriate. Wine watered down is still wine. (On an interesting note, Justin Martyr points to a tradition of diluting the wine with water representing God, the pure wine, mixing/having communion with the faithful, the water.)
Concerning communion, have we baptists trumped a scriptural precedence of a communion with the fermented fruit of the vine with communion of fermented tradition? Does a cultural prohibition-driven aversion to alcohol prevent biblical communion? Does it even matter? Or should we, more consistently it seems, insist on a scriptural mode of communion as we insist on a scriptural mode of baptism? Or is juice scriptural and this string of questions silly?
Or, shall we just stick with the Welch’s? Welch’s is cheaper after all, isn’t it? But so might be sprinking or pouring compared with filling up a baptistry.
Respond
Go on. You know you want to.
School started back up the end of this week…which means that the quotables will now start rolling in. Dr. McDaniel reminded us this morning (at 7:30am!) that during Jesus’ temptation, he pulled directly from Deuteronomy to combat the Adversary
“If your struggle against sin depended on your knowledge of Deuteronomy, how well would you do?”
It might be fair to say that our struggle against sin should include a working, quotable familiarity with Deuteronomy. Nonetheless, point taken.
Relativism is really only a good idea at most and untenable and contranatural at least. One can claim that another can believe whatever he likes, but the moment that freedom granted to another is used to impinge on what the one is comfortable with, feelings of what’s right and wrong come out. In other words, it can be claimed that another can believe what he likes but when those beliefs are acted out much to the claimant’s chagrin, a truly unrevelativistic this-is-right-and-that-is-wrong feeling pops up.
For example, a Christian attempts to pray for the food of everyone seated around a table at a restaurant, but not everyone is a Christian, nor is everyone comfortable with prayer. It is verbally proffered that the one offering to pray for everyone’s food simply pray to himself in place of having everyone stop to pray. Additionally, it is interjected, “Yeh, keep that shit to yourself.”
Fair enough, if you believe that one should not pray for other’s food at a restaurant, then say that you think that’s wrong and admit that there is such a thing as wrong. The contranatural inconsistency reveals itself in the interjection when the one objecting also holds to moral relativism. For, surely, if the Christian wants to pray for everyone’s food, his belief should be respected and not rejected in order to be consistent with moral relativism. Moral relativism is betrayed in the interjection.
