The fourth petition

But by this petition we ask of God all things in general that our bodies have need to use under the elements of this world [Gal. 4:3], not only for food and clothing but also for everything God perceives to be beneficial to us, that we may eat our daily bread in peace. Briefly, by this we give ourselves over to his care, and entrust ourselves to his providence, that he may feed, nourish, and preserve us. For our most gracious Father does not disdain to take even our bodies under his safekeeping and guardianship in order to exercise our faith in these small matters, while we expect everything from him, even to a crumb of bread and a drop of water. For since it has come about in some way or other through our wickedness that we are affected and tormented with greater concern for body than for soul, many who venture to entrust the soul to God are still troubled about the flesh, still worry about what they shall eat, what they shall wear, and unless they have on hand abundance of wine, grain, and oil, tremble with apprehension. So much more does the shadow of this fleeting life mean to us than that everlasting immortality. Those who, relying upon God, have once for all cast out that anxiety about the care of the flesh, immediately expect from him greater things, even salvation and eternal life. It is, then, no light exercise of faith for us to hope for those things from God which otherwise cause us such anxiety. And we benefit greatly when we put off this faithlessness, which clings to the very bones of almost all men.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 908.

A certain man has abundant wine and grain

At the same time Paul’s statement is no less true, that we must “pray at all times” [Eph. 6:18; 1 Thess. 5:17]. For however much after our heart’s desire affairs may prosperously flow and occasion for happiness surround us on all sides, still there is no point of time when our need does not urge us to pray. A certain man has abundant wine and grain. Since he cannot enjoy a single morsel of bread apart from God’s continuing favor, his wine cellars and granaries will not hinder him from praying for his daily bread. Now if we should consider how many dangers at every moment threaten, fear itself will teach us that we at no single time may leave off praying.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 857.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL (FERMENTATION) AND ALCOHOLISM (ADDICTION)

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL (FERMENTATION) AND ALCOHOLISM (ADDICTION)

  I.      Biblical Terms

    A.      Old Testament

      1.      Yayin - This is the general term for wine, which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5, 10.

      2.      Tirosh - This is “new wine.” Because of climatic conditions of the Near East, fermentation started as soon as six hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages, see Deut. 12:17; 18:4; Isa. 62:8–9; Hos. 4:11.

      3.      Asis - This is obviously alcoholic beverages (Joel 1:5; Isa. 49:26).

      4.      Sekar - This is the term “strong drink.” The Hebrew root is used in the term “drunk” or “drunkard.” It had something added to it to make it more intoxicating. It is parallel to yayin (cf. Prov. 20:1; 31:6; Isa. 28:7).

    B.      New Testament

      1.      Oinos - the Greek equivalent of yayiNeos oinos (new wine) - the Greek equivalent of tirosh (cf. Mark 2:22).

      2.      Gleuchos vinos (sweet wine) - wine in the early stages of fermentation (cf. Acts 2:13).

  II.      Biblical Usage

    A.      Old Testament

      1.      Wine is a gift of God (Gen. 27:28; Ps. 104:14–15; Eccl. 9:7; Hos. 2:8–9; Joel 2:19, 24; Amos 9:13; Zech. 10:7).

      2.      Wine is a part of a sacrificial offering (Exod. 29:40; Lev. 23:13; Num. 15:7, 10; 28:14; Deut. 14:26; Judg. 9:13).

      3.      Wine is used as medicine (2 Sam. 16:2; Prov. 31:6–7).

      4.      Wine can be a real problem (Noah- Gen. 9:21; Lot- Gen. 19:33, 35; Samson- Judg. 16:19; Nabal- 1 Sam. 25:36; Uriah- 2 Sam. 11:13; Ammon- 2 Sam. 13:28; Elah- 1 Kin. 16:9; Benhadad- 1 Kin. 20:12; Rulers- Amos 6:6; and Ladies- Amos 4).

      5.      Wine can be abused (Prov. 20:1; 23:29–35; 31:4–5; Isa. 5:11, 22; 19:14; 28:7–8; Hosea 4:11).

      6.      Wine was prohibited to certain groups (Priests on duty, Lev. 10:9; Ezek. 44:21; Nazarites, Num. 6; and Rulers, Prov. 31:4–5; Isa. 56:11–12; Hosea 7:5).

      7.      Wine is used in an eschatological setting (Amos 9:13; Joel 3:18; Zech. 9:17).

    B.      Interbiblical

      1.      Wine in moderation is very helpful (Ecclesiasticus 31:27–30).

      2.      The rabbis say, “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed.” (BB 58b).

    C.      New Testament

      1.      Jesus changed a large quantity of water into wine (John 2:1–11).

      2.      Jesus drank wine (Matt. 11:18–19; Luke 7:33–34; 22:17ff).

      3.      Peter was accused of drunkenness on “new wine” at Pentecost (Acts 2:13).

      4.      Wine can be used as medicine (Mark 15:23; Luke 10:34; 1 Tim. 5:23).

      5.      Leaders are not to be abusers. This does not mean total abstainers (1 Tim. 3:3, 8; Titus 1:7; 2:3; 1 Pet. 4:3).

      6.      Wine used in eschatological settings (Matt. 22:1ff; Rev. 19:9).

      7.      Drunkenness is deplored (Matt. 24:49; Luke 11:45; 21:34; 1 Cor. 5:11–13; 6:10; Gal. 5:21; 1 Pet. 4:3; Rom. 13:13–14).

  III.      Theological Insight

    A.      Dialectical tension

      1.      Wine is a gift from God.

      2.      Drunkenness is a major problem.

      3.      Believers in some cultures must limit their freedoms for the sake of the gospel (Matt. 15:1–20; Mark 7:1–23; 1 Cor. 8–10; Rom. 14:1–15:13).

    B.      Tendency to go beyond given bounds

      1.      God is the source of all good things (creation is “very good,” Gen. 1:31).

      2.      Fallen mankind has abused all of God’s gifts by taking them beyond God-given bounds.

    C.      Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Mark 7:18–23; Rom. 14:14, 20; 1 Cor. 10:25–26; 1 Tim. 4:4; Titus 1:15).

  IV.      First Century Jewish Culture and Fermentation

    A.      Fermentation begins very soon, approximately 6 hours after the grape is crushed, especially in hot climates with non-hygienic conditions.

    B.      Jewish tradition says that when a slight foam appeared on the surface (sign of fermentation), it is liable to the wine-tithe (Ma aseroth 1:7). It was called “new wine” or “sweet wine.”

    C.      The primary violent fermentation was complete after one week.

    D.      The secondary fermentation took about 40 days. At this state it is considered “aged wine” and could be offered on the altar (Edhuyyoth 6:1).

    E.      Wine that had rested on its lees (old wine) was considered good, but it had to be strained well before use.

    F.      Wine was considered to be properly aged usually after one year of fermentation. Three years was the longest period of time that wine could be safely stored. It was called “old wine” and had to be diluted with water.

    G.      Only in the last 100 years with a sterile environment and chemical additives has fermentation been postponed. The ancient world could not stop the natural process of fermentation.

  V.      Closing Statements

    A.      Be sure your experience, theology, and biblical interpretation do not depreciate Jesus and first century Jewish and/or Christian culture! They were obviously not total abstainers.

    B.      I am not advocating the social use of alcohol. However, many have overstated the Bible’s position on this subject and now claim superior righteousness based on a cultural/denominational bias.

    C.      For me, Romans 14:1–15:13 and 1 Corinthians 8–10 have provided insight and guidelines based on love and respect for fellow believers and the spread of the gospel in every culture, not personal freedom or judgmental criticism. If the Bible is the only source for faith and practice, then maybe we must all rethink this issue.

    D.      If we push total abstinence as God’s will, what do we imply about Jesus, as well as believers in modern cultures that regularly use wine (e.g. Europe, Israel, Argentina)?


Robert James Utley, The Gospel according to Luke, vol. Volume 3A, Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 2004), Lk 22:18.

ELDERS

ELDERS

Timothy is to have a special responsibility for the elders of the church (5:17–25). They are to be honoured for their work as preachers and teachers—and properly paid. They are also to be protected from gossip and slander. If they are guilty of misbehaviour they must be rebuked publicly, because they bear public responsibility.

It is vital that those who preach and teach the gospel shall live a pure and open life. For this reason, time and care must be taken in appointing elders. Some attitudes and actions (both bad and good) don’t come to light until much later. Timothy must be careful of his own life, too but he should certainly allow himself a little wine!

Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001), 651.

WINE

WINE (יַיִן, yayin; οἰ, oi͂νος, nos). The beverage most commonly consumed by ancient Israelites. Represented Christ’s blood in the early Church. Christ’s first miracle involved turning water into wine (John 2:1–12).

Biblical Relevance
Wine belongs to the Mediterranean triad of grain, wine, and oil—the main agricultural products in ancient Israel and the major components of the ancient Israelite diet (Deut 7:13; Joel 2:19, 24, 26; MacDonald, What Did the Ancient Israelites Eat?, 19–24). It contributed to agricultural diversity—helpful for times of famine or plague—and provided economic security as a cash crop. Wine also served as an important beverage for an area where drinkable water was scarce due to proximity, drought, or contamination. Because wine was central to the life of ancient Israel, it features prominently in the Old Testament. The presence of wine in the religious traditions of Israel perhaps facilitated its adoption by the Christian community in the Lord’s Supper.

Vocabulary
Different terms are used in the Bible referring to wine:

  •      Occurring 141 times in the Old Testament, the most common word for wine is יַיִן (yayin). The Septuagint translates this word most often as οἰ (oi)͂νος (nos), the general term for wine used in the New Testament.

  •      Another common word for wine is תִּירוֹשׁ (tirosh). Commonly translated “new wine,” it conveys a wider range of meaning, including all products of the vine from an individual grape to an intoxicating beverage (Isa 65:8; Mic 6:15; Hos 4:11; Naeh and Weitzman, “Tīrōš—Wine or Grape?”). It frequently appears in a series with “grain” (דָּגָן, dagan) and “oil” (יִצְהָר, yitshar).

  •      Often translated as “sweet wine,” the word עָסִיס (asis) occurs five times (Isa 49:26; Joel 1:5; 3:18; Amos 9:13; Song 8:2). Song of Songs 8:2 suggests this wine could be produced from fruit other than the grape.

  •      The Aramaic word for wine, חֲמַר (chamar), occurs six times (Dan 5:1–2, 4, 23; Ezra 6:9; 7:22).

  •      A Hebrew cognate of חמר (chmr) occurs three times (Deut 32:14; Isa 27:2; Psa 75:9).


Consumption
  •      The consumption of wine was associated with happiness (Jud 9:13; Isa 24:11; Zech 10:7; Psa 104:15; Eccl 9:7; 10:19).

  •      It was also associated with relief for one who was suffering, wounded, or sick (Pro 31:6; Matt 27:34, 48; Mark 15:23, 36; Luke 10:34; 23:36; John 19:29; 1 Tim 5:23).

  •      Consumed in excess, wine caused drunkenness, something which the ancient Israelites and early Christians looked down upon (Prov 20:1; 23:21; Gal 5:21; Eph 5:18; 1 Pet 4:3).

Theological Significance
The balance of bounty and famine, gladness and drunkenness provides imagery that delineates between divine favor and disfavor.

  •      The presence or prospect of abundant wine in the land signifies divine blessing to the land’s inhabitants (Gen 27:28; Deut 7:13; 11:14; 32:14; 33:28; Hos 2:8; Hag 2:19; Psa 104:14–15; Prov 3:9–10; Eccl 9:7–9).

  •      Its absence or destruction was a sign of divine disfavor (Deut 28:39, 51; Isa 24:7, 11; Hos 2:9; 9:2; Joel 1:1, 5; Amos 5:11; Zeph 1:13; Hag 1:11; 2:15–16).

  •      The most potent sign of divine judgment is captured by the image of Yahweh’s “cup of wrath,” a vessel filled with wine which the nations—Israel, Judah, or their neighbors—are forced to consume (Isa 51:17–22; Jer 25:15–29; 48:16, 49:12; 51:7; Ezek 23:32–34; Zech 12:2; Pss 60:3; 75:8; Rev 14:9–11; 16:11). The results of being made to drink the cup of wrath include drunkenness, humiliation, sorrow, and self-destruction.

  •      Following divine judgment, the presence of wine promises restoration and a prolonged era of peace (Isa 25:6; 62:8–9; Jer 31:11–14; Hos 2:21–22; 14:7; Joel 2:19, 24; 3:18; Amos 9:14; Zech 9:16–17).

While the consumption of wine could be embraced as a divine gift for mankind, some Israelites expressed religious devotion by abstaining from the fruit of the vine, both grape and wine (Eccl 9:7–9; Num 6:1–5; Judg 13:4–7).

In Jesus’ life, wine functioned both to demonstrate His glory (John 2:1–11) and represented His suffering and the new covenant (Mark 14:23–24; Matt 26:27–28; Luke 22:20; 1 Cor 11:25). A community of people who remember His death and await His return belong to this new covenant. At His return, they will participate in the final feast (Mark 14:25; Matt 26:29; Luke 22:20, 28–30; 1 Cor 11:26).


Joseph Kelly, “Wine,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Resentment can blind our eyes and cause us to be biased

Resentment can blind our eyes and cause us to be biased. Resentment distorts one’s view. And there is no better illustration than the jealousy of King Saul over David. Saul was pleased with David (1 Samuel 18:2) until the day he heard the song of the women, “Saul hath slain his thousands, and David his ten thousands” (1 Samuel 18:7). The first cause could be anger, it could be jealousy, it could be pride, but from 1 Samuel 18:9 (“And Saul eyed David from that day and forward”) until the end of his life, Saul’s life could be summarised using one word – resentment. Twice David has proven his motives by sparing Saul’s life (1 Samuel 24 and 26), yet Saul still could not see the truth. At one juncture, Saul even nearly killed his own son Jonathan who interceded for David (1 Samuel 20:33). In bitterness, he gradually isolated himself until his tragic death in mount Gilboa.

Written by a BPC pastor, the full article can be read at A BPC in Singapore

Our Purpose as a Church

Our Lord Jesus Christ gave purpose to this His Church by giving it a commission to go forth in His Name preaching the gospel, to evangelize the lost, while nurturing the saints -- making disciples of all nations, defending the faith. May we bring glory to God our Father by the effective achievement of this His mission for us; 

http://bpc.org/

Your sin will find you out

Despite breaking ranks with Tow, the leaders of Life B-P Church claimed to be preserving the original B-P Church’s godly path when they issued on 1 December 2002 a paper entitled “Preserving Our Godly Path.”^[37][38] Not approved by Tow, as mentioned in “Genesis of Debate” above, the paper also did not have the approval of the then Board of Elders (“BoE”) which needed to act by consensus,^[39] as six VPP elders did not assent to the paper. The two then Assistant Pastors, Charles Seet and Colin Wong, had the support of four elders only in the BoE for the paper.^[40]

Seet, Wong and the four elders went on to issue a VPP-like statement entitled “Our Statement of Faith on the Preservation of God’s Word” (the “Statement”)^[41] at the Annual Congregational Meeting (“ACM”) of Life B-P Church held on 25 April 2004 to help them in their bid to oust the six VPP elders as the congregation was asked to unconstitutionally vote en bloc (without the constitution providing for such voting) which group of elders should rule the church before their 3-year term of office expired at the next ACM in April 2005.^[42] The current version of the Statement on Life B-P Church’s website is dated as of 8 November 2005 when the names of three deacons elected to eldership at the ACM in April 2005 were added as signatories.^[43][44][45]

Above article is written by a BPC pastor. The full article can be viewed at the website below:

https://en.wikipedia.org/wiki/Bible-Presbyterian_churches_(Singapore)

Persuading Others to Be Reconciled

All humans were under sin and merited the just punishment of death (Rom 3:9–18, 23; 5:12). We can say that one died as a representative of all and brought benefits to all because that one died instead of all. It follows that “If ‘one died for all,’ then such a ‘one’ must be uniquely significant.” While belief in God today is almost universal, much of the world stumbles over ascribing anything universally significant about Jesus of Nazareth. They may admire his pithy sayings and lament his tragic martyrdom. The lifeblood of the gospel, however, courses from the central truth that in Christ God became one with the human race, that he died for all, and that his resurrection breaks the stranglehold of death.

How many people are covered by the “all”? Texts such as Col 1:20, which speaks of God reconciling “to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross,” and Rom 8:32 which affirms, “He who did not spare his own Son, but gave him up for us all,” suggest that God intended that the benefits of Christ’s death reach everyone (see also Heb 2:9; 1 John 2:2). The “all” would encompass all humanity. The benefits of Christ’s death are not limited to his fellow Jews but extend beyond accepted boundaries to include male and female, slave and free, Jew and Gentile. But those who stubbornly refuse to submit to Christ and rebuff God’s reconciliation choose to remain in condemnation. Consequently, only believers profit from Christ’s death.

David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 278–279.

Who am I?

Who am I, writing this blog, rebuking these scholars?

Honestly speaking, I am weak and not wise, deceptive in changing blog address and blogger's name, i am in fear hiding my identity in the blog and in tears because i am hurt to see you split because of some minor issues, at the same time, i am arrogant, proud, hot-tempered, not spiritual, i am a babe in Christ. 

You may disagree with my point of view. I am not perfect. I may be wrong. You may disagree with me. I will not impose my personal view on others. I will not sue anyone who does not agree with me. I will not chase anyone from my church unless he took his stepmother as his wife.

My blog is full of grammatical and spelling errors. I admit i am a weak and lousy writer. i need to improve.

i am a sinner like you, we need Jesus to save us!

Going back to the beginning-Jeffrey, Quek and Prabudas should be gentle toward others

Genesis.

Going back to the beginning-Jeffrey, Quek and Prabudas should be gentle toward others.

The subject Verbal Plenary Preservation (VPP) should be taught in Bible College as an elective module. Not to impose to others on the pulpit and classroom arrogantly. Give ample time for debates and discussion. Keep VPP to yourselves if the circumstance is hard. It is only your personal view of the Bible, do not use it to disturb the unity and peace in BPC Singapore.

But these three stooges, are so arrogant and harsh on others. Those who disagreed with them are called and rebuked. This is not right. They did not act professionally and scholarly. They overreact on this small minor matter.

Live in peace with others. Do not act like ISIS in the middle east. Now you are called a heretic when you put your personal wrong opinion of the Bible above the Body of Christ, and you have destroyed the unity in Christ.

Learn from your mistake.

“Specific instances are cited to illustrate the potential problems. Eight items, perhaps grouped as four pairs, suggest the types of situations which Paul suspected might still be present at Corinth. Strife and jealousy describe the quarreling and envy which had been prevalent at Corinth. Displays of anger and selfish ambition easily develop when problems fester and unworthy leaders exploit them. Evil speakings and whisperings describe the slanders, gossiping, innuendoes, and talebearing which keep a church in turmoil if its problems are not settled. Arrogance and disturbances depict the ‘swellings [of pride] ... that ultimately cause all kinds of disorder. (See what Jeffery himself wrote in Far Eastern Bible College/Lecture Notes/2 Corinthians/Jeffrey Khoo, p. 74)

Proverb 8:13

The fear of the LORD is to hate evil:
Pride, and arrogancy, and the evil way,
And the froward mouth, do I hate.

Mark 7:22

adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.

Rom 1:30
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents;

Rom 11:20
Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.

1 Cor 4:18
Some of you have become arrogant, as if I were not coming to you.

1 Cor 4:19
But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have.

2 Cor 12:20
For I am afraid that when I come I may not find you as I want you to be, and you may not find me as you want me to be. I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder.

1 Tim 6:17
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.

James 4:16
As it is, you boast in your arrogant schemes. All such boasting is evil.

2 Pet 2:10
This is especially true of those who follow the corrupt desire of the flesh and despise authority. Bold and arrogant, they are not afraid to heap abuse on celestial beings;

To know nothing, except....

                       For I resolved to know nothing while I was with you 

  

                              except Jesus Christ and him crucified. 

1 Co 2:2

John Calvin says:

In adding the word crucified, he does not mean that he preached nothing respecting Christ except the cross; but that, with all the abasement of the cross, he nevertheless preached Christ. It is as though he had said: “The ignominy of the cross will not prevent me from looking up to him1 from whom salvation comes, or make me ashamed to regard all my wisdom as comprehended in him—in him, I say, whom proud men despise and reject on account of the reproach of the cross.” Hence the statement must be explained in this way: “No kind of knowledge was in my view of so much importance as to lead me to desire anything but Christ, crucified though he was.” This little clause is added by way of enlargement (αὔξησιν,) with the view of galling so much the more those arrogant masters, by whom Christ was next to despised, as they were eager to gain applause by being renowned for a higher kind of wisdom. Here we have a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” (Phil. 3:8.)

John Calvin and John Pringle, Commentaries on the Epistles of Paul the Apostle to the Corinthians, vol. 1,  97.