AUTHORS » Phil Anady

Sep 12
10

Catechism Insight – Doctrinal Standard WSC #34

Doctrinal Standard #34

  • Q. What is adoption?
  • A. Adoption is the act of God’s free grace by which we become His sons with all the rights and privileges of being His.

Memory Verses

  • “The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:16–17, ESV).

Scripture

  • Study Passage: Romans 8:12-17
  • Support Passages: Ephesians 1:3-6, II Corinthians 6:18, Hosea 1:10, Galatians 4:1-7, Psalm103:13, Hebrews 12:6
  • Bible Story: Exodus 2:1-10

Thoughts

  • Wayne Grudem in his Systematic Theology book provides insight into the benefits and privileges of being adopted into God’s family.
  • “One of the greatest privileges of our adoption is being able to speak to God and relate to him as a good and loving Father. We are to pray, ‘Our Father who art in heaven’ (Matt 6:9), and we are to realize that we are ‘no longer slaves, but sons’ (Gal. 4:7). Therefore, we now relate to God not as a slave relates to a slave master but as a child relates to his or her father. In fact, God gives us an internal witness from the Holy Spirit that causes us instinctively to call God our Father. ‘When we cry, ‘Abba! Father!’ it is the Spirit himself bearing witness with our spirit that we are children of God’ (Rom. 8:15-16). This relationship to God as our Father is the foundation of many other blessings of the Christian life, and it becomes the primary way in which we relate to God. Certainly it is true that God is our Creator, our judge, our Lord and Master, our teacher, our provide and protector, and the one who by his providential care sustains our existence. But the role that is most intimate, and the role that conveys the highest privileges of fellowship with God for eternity, is his role as our heavenly Father” (pg. 739).
  • “The privilege of being led by the Holy Spirit is also a benefit of adoption. Paul indicates that this is a moral benefit whereby the Holy Spirit puts in us desires to obey God and live according to his will. He says, ‘all who are led by the spirit of God are sons of God’ (Rom. 8:14), and he gives this as the reason Christians should ‘put to death the deeds of the body’ by means of the Holy Spirit working within them (v.13; note ‘for’ at the beginning of v. 14). He sees the Holy Spirit as leading and guiding God’s children in paths of obedience to God” (Pg. 740).
  • “Another privilege of adoption into God’s family, though we do not always recognize it as a privilege, is the fact that God disciplines us as his children. ‘My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. For the Lord disciplines him whom he loves and chastises every son whom he receives’ (Heb 12:4-6, quoting Prov. 3:11-12). The author of Hebrews explains, ‘God is treating you as sons; for what son is there whom his father does not discipline?… he disciplines us for our good, that we may share his holiness’ (Heb 12:7, 10). Just as earthly children grow in obedience and righteousness when they disciplined properly by their earthly fathers, so we grow in righteousness and holiness when we are disciplined by our heavenly Father” (Pg. 740). [1]

Discussion Questions

  • What does it mean for someone to be adopted into a family here on earth?
  • How is this similar to Christians being adopted by God?
  • What are the benefits of being adopted into God’s family? Explain
  • How does God discipline His children?
  • How is being disciplined by God a sign of being in his family?

[1] Grudem, Wayne (1994). Systematic Theology. Grand Rapids, Michigan, USA; Zondervan Publishing House.

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Posted in Devotional Thoughts, Adoption, Wayne Grudem, Westminster Shorter Catechism, Family Devotional Guidelines, Phil Anady, Exodus 2, Romans 8, Posted by Phil. No Comments

Sep 12
4

No Youth This Week – 9/6

There will be no youth this week. Sorry for the incovience.

Have a great week!

Posted in Youth, Phil Anady, Posted by Phil. No Comments

Sep 12
4

Catechism Insight – Doctrinal Standard WSC #33

Doctrinal Standard #33 (2 of 2 weeks)

  • Q. What is Justification?
  • A. Justification is an act of God’s free grace wherein He pardons all our sins, and accepts us as righteous in His sight, only for the righteousness of Christ imputed to us and received by faith alone.

Memory Verses

  • “Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit” (Psalm 32:1–2, ESV).

Scripture

  • Study Passage: Romans 5:12-21
  • Support Passages: Romans 4:1-9, Psalm 32:1-2, Philippians 3:8-12, I Corinthians 1:30-31, II Corinthians 5:21
  • Bible Story: Philemon

Thoughts

  • Romans 5:12-21 contrasts the work of Adam and Jesus Christ. Had Adam lived in perfect obedience to God’s word sin would have not entered into the world and been passed on to the generations. But we know that did not happen. Romans 5:12 tells us that, “just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.” Jesus Christ (sometimes referred to as the second Adam) came into the world and did what the first Adam was unable to do. He died a perfect sacrifice, taking away the sins of those who believe. He also lived a righteous life according to God’s Law and imputed that righteous to his follows enabling his believes to be accepted before God the Father (refer to lesson #48 for more on the act of justification).
  • So when does justification take place in the life of a believer? C.I. Williamson provides some thoughts on this question. “In order to see the glory of this justification more clearly, we need now to stress certain truths. One of these is the fact that a man can be justified only once. It is not possible for a man to be justified again and again. Justification is not a work (which is only gradually completed) but an act (which is completed in a moment). This is because of the fact that when Christ finished His life of obedience on earth, He offered up to the Father for His elect people a perfect righteousness. And when He received the terrible punishment for their sins, He made a full payment for all of their sins. When a man repents of his sin and believes on the Lord Jesus Christ, in other words, he is from that moment onward – even through all eternity – legally righteous before God. He is no more subject to God’s wrath and condemnation. ‘There is therefore now no condemnation to them which are in Christ Jesus’ (Rom. 8:1). But another thing that we must stress is the fact that no man is justified until he repents and believes. Since Christ died for the ungodly many centuries ago, some have thought that God’s elect people who were already justified at that moment when Christ’s work was finished. Others have supposed that they were justified from eternity because God already planned to justify them before the world began. But the Bible clearly teaches us that this is not so. ‘You,’ says the Apostle, ‘were some time alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death’ (Col. 1:21-22). And ‘we have believed in Jesus Christ,’ he says in another place, ‘that we might be justified ‘ (Gal 2:16). The reason for this is that there is a difference between God’s plan and execution of God’s plan. There is a difference between what God has done to provide a basis for our justification, and what God does in making application of redemption to us” [1] (Pg. 150)

Discussion Questions

  • Adam was created without sin and then what happen? What was the result on all of humanity?
  • Was Adam capable of saving mankind from sin entering into the world? Explain.
  • Jesus Christ is sometimes referred to as the second Adam. Why is that?
  • Jesus Christ was able to do what Adam could not, live righteous before God. How does Christ righteousness benefit believers?
  • How does Christ sacrifice benefit believers?
  • Why does God accept Jesus’ death as forgiveness for the believers’ sins?

[1] Williamson, C.I. (2003). The Westminster Shorter Catechism – 2nd Edition. Phillipsburg, New Jersey, USA; P&R Publishing Company.

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Posted in Devotional Thoughts, C.I. Williamson, Justification, Westminster Shorter Catechism, Family Devotional Guidelines, Phil Anady, Philemon, Psalm 32, Romans 5, Posted by Phil. No Comments

Aug 12
28

Youth Focus – 8/30

This Thursday (8/30) we will be discussing the Canon of Scripture as outlined in chapter 3 of Wayne Grudem’s Systematic Theology book. While this topic can be very academic, we will be discussing why we can trust that the 66 books found in the Bible are authentic, reliable, and a complete revelation of God’s word. I’m looking forward to this Thursday’s meeting and the great discussion that will take place.

7pm @ EV Free

-Phil

Posted in Youth, Phil Anady, Canon of Scripture, Systematic Theology, Wayne Grudem, Posted by Phil. No Comments

Aug 12
27

Catechism Insight – Doctrinal Standard WSC #33

Doctrinal Standard #33 (1 of 2 weeks)

  • Q. What is justification?
  • A. Justification is the act of God’s free grace by which He pardons all our sins and accepts us as righteous in His sight. He does so only because He counts the righteousness of Christ as ours. Justification is received by faith alone.

Memory Verses

  • “for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus” (Romans 3:23–24, ESV).

Scripture

  • Study Passage: Romans 5:1-11, John 6:41-71
    • Support Passages: Romans 3:24-25, 4:5-6, James 2:21-25, II Corinthians 5:11-21, Galatians 2:15-18, Titus 3:5-7, Colossians 1:19-23, Isaiah 44:22-23
    • Bible Story: II Samuel 12:1-28, Psalm 51

Thoughts

  • Martin Luther calls justification the “wonderful exchange.” He explains Justification as “mystery which is rich in divine grace to sinners: wherein by a wonderful exchange our sins are no longer ours but Christ’s, and the righteousness of Christ not Christ’s but ours. He has emptied himself of his righteousness that he might clothe us with it and fill us with it; and he has taken our evils upon himself that he might deliver us from them.”
  • As Scripture declares and Martin Luther explained justification has two components.  The sins of all those who believe in Christ were placed or imputed to Jesus and paid in full at his crucifixion. Second, if the taking away of sins was the only aspect of justification a believer’s spiritual state would only revert back to that of Adam and Eve’s prior to the Fall. Not only do believer’s need their sins taken away they also need Christ’s righteousness imputed to them. God requires perfect obedience to His Law. The Scriptures and the history of mankind has revealed that man’s effort to live righteously before God (covenant of works) is unable to save anyone. Since Christ lived in perfect obedience to the Law and was accepted before God, believers benefit by having His righteous life imputed to them as their own. This is the pinnacle of the covenant of grace. What believers are unable to do Christ did for them.

Discussion Questions

  • There are two components of justification. What are they?
  • Martin Luther calls justification the “wonderful exchange.” What does that mean?
  • The righteousness that Jesus imputes onto believers comes from him doing what?
  • What would be the problem if Jesus only took our sins away?
  • What would be the problem if Jesus only gave us His righteousness?
  • Jesus has done the work of justification but how must the believer receive it?
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Posted in Devotional Thoughts, Justification, Martin Luther, Westminster Shorter Catechism, Family Devotional Guidelines, Phil Anady, 2 Samuel, John 6, Romans 3, Romans 5, Posted by Phil. No Comments

Aug 12
20

Catechism Insight – Doctrinal Standard WSC #32

Doctrinal Standard #32

  • Q. What benefits do those who are effectively called share in this life?
  • A. In this life those who are effectively called share justification, adoption, sanctification, and the other benefits that either go with or come from them.

Memory Verses

  • “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV).

Scripture

  • Study Passage: John 6:41-71
  • Support Passages: Romans 8:1-11, John 5:41-47, Ephesians 4:17-19, Romans 3:9-18
  • Bible Story: II Samuel 9

Thoughts

  • The next three catechism questions specifically explain justification, adoption, and sanctification. This particular doctrinal standard provides a larger perspective on the different ways believers benefit from their effective calling.
  • “Justification is a legal act whereby God declares the believing sinner righteous on the basis of the blood of Christ. The basic meaning of justification is ‘to declare righteous.’ Several other things can be learned about Paul’s usage of justification:  justification is a gift of God’s grace (Rom. 3:24); it is appropriated through faith (Rom 5:1; Gal 3:24); it is possible through the blood of Christ (Rom 5:9); and it is apart from the law (Rom 3:20; Gal. 2:16; 3:11). This last point is a major emphasis of Paul and undoubtedly the thesis of the book of Galatians – man is not justified by the works of the law but by faith in Jesus Christ” (110).
  • “The word adaption (Gk. Huiothesia) means ‘placing as a son’ and describes the rights and privileges as well as the new position of the believer in Christ. The word is taken from Roman custom where, in a legal ceremony, the adopted son was given all the rights of a natural-born son. In this rite, four things happened. ‘[a] the adopted person lost all rights in his old family, and gained all rights of a fully legitimate son in his new family. [b] He became heir to his new father’s estate. [c] The old life of the adopted person was completely wiped out. For instance, legally all debts were cancelled; they were wiped out as if they had never been. [d] In the eyes of the law the adopted person was literally and absolutely the son of his new father’” (pg. 329).
  • “The word sanctification (Gk. Hagiasmos) means ‘to set apart.’ The same root word is found in the English words saint, holy, and holiness. Sanctification and its related terms are used in a variety of ways in both the Old Testament and New Testament. With respect to the New Testament believer, however, there are primarily three aspects of sanctification.
  • (1)   Positional sanctification. This is the believer’s position or standing before God, based on the death of Christ. In positional sanctification the believer is accounted holy before God; he is declared a saint. Paul frequently began his letters by addressing the believers as saints (Rom. 1:7). It is noteworthy that so carnal a group as the church at Corinth is addressed as ‘those who have been sanctified in Christ Jesus’ (1 Cor. 1:2). This positional sanctification is achieved through the once-for-all death of Christ (Heb. 10:10, 14, 29).
  • (2)   Experiential Sanctification. Although the believer’s positional sanctification is secure, his experiential sanctification may fluctuate because it relates to his daily life and experience. Paul’s prayer is that believers should be sanctified entirely in their experience (1 Thess. 5:23); Peter commands believers to be sanctified or holy (1 Peter 1:16). This experiential sanctification grows as the believer dedicates his life to God (Rom. 6:13; 12:1-2) and is nourished by the word of God (Ps. 119:9-16). Clearly, additional factors enter into experiential sanctification.
  • (3)   Ultimate Sanctification. This aspect of sanctification is future and anticipates the final transformation of the believer into the likeness of Christ. At that time all believers will be presented to the Lord without any blemish (Eph. 5:26-27)” (Pg. 329-330). [1]

Discussion Questions

  • In the next four weeks we will look at each one of these more closely. This week is an introduction to become familiar with the terms and their meaning.
  • What are the three ways believers benefit from being effectively called (saved)?
  • Briefly explain Justification in your own words.
  • What is God’s and man’s responsibility in Justification?
  • Briefly explain biblical adoption in your own words.
  • What is God’s and man’s responsibility in adoption?
  • Briefly explain sanctification in your own words.
  • What is God’s and man’s responsibility in sanctification?
  • In what other ways does Christ’s salvation benefit believers?

[1] Enns, Paul (1994). The Moody Handbook of Theology. Chicago, Illinois, USA; Moody Press.

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Posted in Devotional Thoughts, Paul Enns, The Moody Handbook of Theology, Westminster Shorter Catechism, Family Devotional Guidelines, Phil Anady, 2 Samuel 9, John 6, Posted by Phil. No Comments

Aug 12
13

Catechism Insight – Doctrinal Standard WSC #31

Doctrinal Standard #31

  • Q. What is effective calling?
  • A. Effective calling is the work of God’s Spirit, Who convinces us that we are sinful and miserable, Who enlightens our minds in the knowledge of Christ, and Who renews our wills. This is how He persuades and makes us able to receive Jesus Christ, Who is freely offered to us in the gospel.

Memory Verses

  • “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29–30, ESV).

Scripture

  • Study Passage: Ephesians 2:1-10
    • Support Passages: Acts 26:14, Romans 8:28-30, John 3:5-8, Acts 28:23-28, Ezekiel 36:25-28, I Corinthians 1:22-25, II Thessalonians 2:13&14
  • Bible Story: Acts 10

Thoughts

  • Below is taken from Chapter thirty-three of Wayne Grudem’s Systematic Theology on the Gospel Call and Effective Calling (pg. 692-693).

“When Paul says, ‘Those whom he predestined he also called; and those whom he called he also justified’ (Rom. 8:30), he indicates that calling is an act of God. In fact, it is specifically an act of God the Father, for he is the one who predestines people ‘to be conformed to the image of his son’ (Rom. 8:29). Other verses describe more fully what this calling is. When God calls people in this powerful way, he calls them ‘out of darkness into his marvelous light’ (1 Peter 2:9); he calls them ‘into the fellowship of his Son’ (1 Cor 1:9; cf. Acts 2:39) and ‘into his own kingdom and glory’ (1 Thess. 2:12; cf. 1 Peter 5:10; 2 Peter 1:3). People who have been called by God ‘belong to Jesus Christ’ (Rom. 1:6). They are called to ‘be saints’ (Rom 1:7; 1 Cor 1:2), and have come into a realm of peace (1 Cor. 7:15; Col 3:15), freedom (Gal 5:13), hope (Eph. 1:18; 4:4), holiness (1 Thess. 4:7), patient endurance suffering (1 Peter 2:20-21; 3:9), and eternal life (1 Tim. 6:12).

These verses indicate that no powerless, merely human calling is in view. This calling is rather a kind of ‘summons’ from the King of the universe and it has such power that is brings about the response that it asks for in people’s hearts. It is an act of God that guarantees a response, because Paul specifies in Romans 8:30 that all who were ‘called’ were ‘justified.’ This calling has the capacity to draw us out of the kingdom of darkness and bring us into God’s kingdom so we can join in full fellowship with him: ‘God is faithful, by whom you were called into the fellowship of his son, Jesus Christ our Lord’ (1 Cor. 1:9).

This powerful act of God is often referred to as effective calling to distinguish it from the general gospel invitation that goes to all people and which some people reject. This is not to say that human gospel proclamation is not involved. In fact, God’s effective calling comes through the human preaching of the gospel, because Paul says, ‘to this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ’ (2 Thess. 2:14). Of course, there are many who hear the general call of the gospel message and do not respond. But in some cases the gospel call is made so effective by the working of the Holy Spirit in people’s hearts that they do respond; we can say that they have received ‘effective calling.’

We may define effective calling as follows: Effective calling is an act of God the Father speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith.

It is important that we not give the impression that people will be saved by the power of his call apart from their own willing response to the gospel (see chapter 35 on the personal faith and repentance that are necessary for conversion). Although it is true that effective calling awakens and brings forth a response from us, we must always insists that this response still has to be a voluntary, willing response in which the individual person puts his or her trust in Christ.

This is why prayer is so important to effective evangelism. Unless God works in people’s hearts to make the proclamation of the gospel effective, there will be no genuine saving response. Jesus said, ‘no one can come to me unless the Father who sent me draws him’ (John 6:44).

An example of the gospel call working effectively is seen in Paul’s first visit to Philippi. When Lydia hearf the gospel message, ‘the Lord opened her heart to give heed to what was said by Paul’ (Acts 16:14).

In distinction from effective calling, which entirely an act of God, we may talk about the gospel call in general which comes through human speech. This gospel call is referred to all people, even those who do not accept it. Sometimes this gospel call is referred to as external calling or general calling. By contrast, the effective calling of God that actually brings about a willing response from the person who hears it is sometimes called internal calling. The gospel call is general and external and often rejected, while the effective call is particular, internal, and always effective. However, this is not to diminish the importance of the gospel call – it is the means God has appointed through which effective calling will come. Without the gospel call, no one could respond and be saved! ‘How are they to believe in him whom they have never heard?’ (Rom. 10:14). Therefore it is important to understand exactly what the gospel call is.”[1]

Discussion Questions

  • Why do we need the work of the Holy Spirit in order to receive Jesus Christ and please God?
  • Why does God need to enlighten our minds in the knowledge of Christ?
  •  Why does God need to renew our wills?
  • The catechism says He “persuades and makes us able to receive Jesus Christ.” What does the catechism mean when it says persuades?
  • What part does God’s word and prayer play in people receiving Jesus Christ?
  • How does it make you feel that God is in control of our salvation?

[1] Grudem, Wayne (1994). Systematic Theology. Grand Rapids, Michigan, USA; Zondervan Publishing House.

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Posted in Devotional Thoughts, Wayne Grudem, Westminster Shorter Catechism, Family Devotional Guidelines, Phil Anady, Acts 10, Ephesians 2, Romans 8, Posted by Phil. No Comments

Aug 12
6

Catechism Insight – Doctrinal Standard WSC #30

Doctrinal Standard #30

  • Q. How does the Holy Spirit apply to us the redemption Christ bought?
  • A. The Spirit applies to us the redemption Christ bought by producing faith in us and so uniting us to Christ in our effective calling.

Memory Verses

  • “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” (John 15:5, ESV).

Scripture

  • Study Passage: John 15:1-11
    • Support Passages: II Timothy 2:11-13, Romans 6:3-11, Galatians 2:20, I Corinthians 6:15-17, Ephesians 1:22-23
  • Bible Story: Exodus 28

Thoughts

  • In John 15:5 Jesus says, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” It is only by the redemptive work of Jesus Christ that allows the “vines,” to be connected to the “branch.” Because of Jesus death and resurrection the Holy Spirit is able to dwell within the believer, producing faith and good works that is pleasing to the Father in heaven. Man’s responsibility in this work is to respond and act upon the leading and conviction of the Holy Spirit.
  • Exodus 28 might seem a little ambiguous on how the priestly garments apply to this doctrinal standard. When reading Exodus we must remember that it is during the epic of redemptive history referred to as the kingdom prefigured. During this time in history, God is providing an image or picture of something to come. In the Exodus 28 passage Moses gives three commands about the garments that picture or prefigure the work of Jesus Christ.
    • Exodus 28:30 – And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the Lord. Thus Aaron shall bear the judgment of the people of Israel on his heart before the Lord regularly.
  • Exodus 28:38 – It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the Lord.
  • Exodus 28:43 – and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.
  • These commands in Exodus were given during the epic of the kingdom being prefigured, therefore, they provide a picture or image of something being fulfilled in the later epics. The first thing we see is that man must be covered when approaching the Almighty Lord. This dates back to after the Fall. After Adam and Eve sinned they were no longer naked but covered when they came before God. Exodus 28 explains how the priests were to be covered when they worshiped before the Lord. The priestly garments prefigured or were pictures of what would eventually be fulfilled by the Messiah. While the garments covered the priest as they came before God, New Covenant believers are covered with the blood and righteousness of Jesus Christ uniting and making them acceptable before God.

Discussion Questions

  • Does mankind, left to their own will, follow God? Explain.
  • Read John 15:1-11. How do we become connected to the branch? (WSC #30)
  • If God creates the connection between the branch and vine what part do we play in the process?
  • If God is the one who gives salvation and we cannot lose our salvation why does Jesus warn us about not following after Him in John 15:1-11? (Refer to Lesson 29).
  • Adam and Eve were covered after they sinned, the priests were dressed properly when they worshiped the Lord, and how are believers properly covered to worship God? Explain.
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that we may present everyone mature in Christ."
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