Podcast appearances and mentions of palmer robertson

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

February 16, 2025 PM ~ Go! ~ Dr. O. Palmer Robertson

February 16, 2025 AM ~ Why You Should Go with the Gospel ~ Dr. O. Palmer Robertson

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

These Event Friday messages are from the Pensacola Theological Institute Conference 1983. Speakers at this conference include: Sinclair Ferguson, Roger Greenway, O. Palmer Robertson, R.C. Sproul and John White. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/Haunting-Justice-House-William-Shifflett/dp/B0D8VJC14Q/ Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. 23: How does the modern Jewish state align with or differ from Proposition 1? 24: How does Jesus Christ's fulfillment of the Law relate to the inclusion of Gentiles in the Messianic Kingdom? Does His fulfillment supersede the Law for both Jews and Gentiles? 25: How does Jesus Christ serve as the focus of worship in the Messianic Kingdom, and how should that shape our worship services? --------------------------------------------------------------------------------------------------; For many Christians, it is very important (even a biblical mandate) that world governments should support, approve, and encourage the present day state of Israel specifically under the pretense that said state is integral to the outworking of God's plan of salvation for the nations. Some Christians today expect not only a future conversion of ethnic Israel, but some even anticipate a rebuilt temple in Jerusalem, complete with resumed sacrifices and priesthood. SEND US YOUR QUESTIONS!

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/Haunting-Justi... Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. “In Jesus Christ, a Jew is no longer distinct from a gentile as far as religion is concerned. In fact, since AD 70 when the temple was destroyed, true religious Judaism ceased to exist. The Gentile in Christ is no longer distinct as far as his spiritual condition is concerned. For those in Christ the only identity that matters is their identity in Him. There is no Jewish or Gentile Christianity, white or black Christianity, male or female Christianity, free or slave Christianity. Our Lord has only one church. The new person in Christ is not simply a Jew or gentile who now happens to be a Christian. He is no longer a Jew or gentile but only a Christian.” John MacArthur How does MacArthur's perspective on the end of "true religious Judaism" in AD 70 impact his eschatological view? Does it align more with a premillennial or postmillennial perspective? “The Lord by His declaration of peace affects the creation of a third race of men—neither Jew nor gentile but Christian.” UTNT “This is ‘the third race' which is different from both Jews and Gentiles.” Word Biblical Commentary So, the “third race” is called Christian? How does the concept of a "third race" relate to the distinction between Law and Grace? Does it imply a new legal or spiritual status that transcends both? How do Reformed Covenant Theology and Dispensationalism interpret the concept of a "third race"? Does it align more closely with one perspective than the other? SEND US YOUR QUESTIONS! Calvinism,Zionism,Palestinian,Tribulation,O. Palmer Robertson,Amillennial,Abrahamic,Covenant,Dispensational,Premillennial,Antisemitism,Replacement,Theology,Israel,Gaza,Hamas,Armageddon,Revelation,Prophecy,Prophetic,Supersessionism,Judaism,Jerusalem,Israeli,Islam,Church,Christianity,Jews,Gentiles,War,End-times,Holy,Trinity,1948,1967,Christ,Bible,woke,catholic,protestant,best podcast,christian,torah,old testament,prophet,trump harris,reformed,apostlic,Jesus,Tel Aviv,John MacArthur

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/Haunting-Justi... Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. Pastor, what is Replacement Theology? John 10:16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. Isaiah 56:6-8 “And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant—these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.” The Lord GOD, who gathers the outcasts of Israel, declares, “I will gather yet others to him besides those already gathered.” Ephesians 1:10 As a plan for the fullness of time, to unite all things in Him, things in heaven and things on earth. The ESV digital Bible links these three passages as cross references. Compare also Ephesians 2:11-16 especially verse 15 “by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace.” Ephesians 2:11-16 How do these passages fit into the narrative of redemptive history? How do they contribute to understanding God's plan for redemption and the inclusion of all people? v.15 - Does Christ's fulfillment of the Law abolish the Law for Christians? “In Jesus Christ, a Jew is no longer distinct from a gentile as far as religion is concerned. In fact, since AD 70 when the temple was destroyed, true religious Judaism ceased to exist. The Gentile in Christ is no longer distinct as far as his spiritual condition is concerned. For those in Christ the only identity that matters is their identity in Him. There is no Jewish or Gentile Christianity, white or black Christianity, male or female Christianity, free or slave Christianity. Our Lord has only one church. The new person in Christ is not simply a Jew or gentile who now happens to be a Christian. He is no longer a Jew or gentile but only a Christian.” John MacArthur How does MacArthur's perspective on the end of "true religious Judaism" in AD 70 impact his eschatological view? Does it align more with a premillennial or postmillennial perspective? “The Lord by His declaration of peace affects the creation of a third race of men—neither Jew nor gentile but Christian.” UTNT “This is ‘the third race' which is different from both Jews and Gentiles.” Word Biblical Commentary So, the “third race” is called Christian? How does the concept of a "third race" relate to the distinction between Law and Grace? Does it imply a new legal or spiritual status that transcends both? How do Reformed Covenant Theology and Dispensationalism interpret the concept of a "third race"? Does it align more closely with one perspective than the other? Is the only thing that can establish a person as one of God's people* is to experience a new creation by God's grace? (*Israel of God; Gal. 6:16) How does Chrysostom's perspective on the unity of Jews and Gentiles in the "new creation" relate to Paul's referring of Christ as the cornerstone in Ephesians 2:20? Romans 10:12-13 Galatians 3:28 Could these verses be called the cornerstone of Proposition #1? SEND US YOUR QUESTIONS!

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/Haunting-Justi... Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. Was Abraham a Jew? No. “The term Jew is a derivative of Judah the fourth son of Jacob and the dominant last surviving tribe of Israel. The Hebrew term meant “man of Judah,” and that term is first used in the Bible in 2 Kings 16:6. After the exile the term Jew came to be used for anyone descended from these people regardless of other considerations. Mordecai is identified as both a Jew and a descendant of Benjamin in Esther 2:5.” Oxford Companion To The Bible. 5: Was God's promises of a land, a seed, and a blessing given to Abraham alone? Was it Abraham that was called and no other? Initially it was given to Abraham, then extended to Issac and Jacob. Ultimately the blessing was connected to Christ who came to bring the two, both Jew and Gentile together. 6: Exactly who is "Abraham's seed"? Physically, anyone descended from him genetically. This would include some of the Arab nations. Spiritually, or redemptively, it is anyone who has believed in Abraham's seed, Jesus Christ. This again undermines the idea of a distinction between Jew and Gentile. 7: From the beginning, could a Gentile become a Jew? Yes. This required undergoing circumcision and adopting adherence to the Law. With the New Covenant eliminating the need to convert to Judaism, becoming aJew to find God's favor was no longer necessary. 8: By the Exile, had Abraham's descendants become "Not My People"? Hosea 1:8-9 - When she had weaned No Mercy, she conceived and bore a son. 9 And the Lord said, "Call his name Not My People, for you are not my people, and I am not your God." 9: What/Who is the fallen tent in Amos 9:11? This was the Davidic kingdom which had been corrupted and ruined by sin. Because God promised David a ruling heir in perpetuity that Kingdom would need to be rebuilt. This is done through Christ who in His rule united Jews and Gentiles as seen in James's quotation of this verse in Acts 15. 10: Did Jesus indicate that the Kingdom would be taken from the Jews in Matt. 21:43? (Romans 11:20-21) He did based on their failure to produce fruits in keeping with their calling within the Kingdom as seen in verses 33-41. In Romans Paul refers to this action on God's part as breaking off the natural branches so that the Gentiles could be grafted in. 11: Pastor, what is Replacement Theology? #Israel #jew #gentile #christian #rapture #endtimes #theology #muslim #eschatology #Abraham #seed #God

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/stores/William... Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. 3: How do different eschatological perspectives (premillennialism, amillennialism, postmillennialism) influence the understanding of the Church's relationship to the Kingdom of God? Does this Proposition support or challenge specific eschatological views? It does challenge eschatological views when there is a distinction made between Israel and the church. Premillennialism typically sees the two as separate entities in spite of what Christ is said to have done. “Dispensationalism one variety of premillennialism has a commitment to a literal interpretation of prophetic scripture resulting in three well known tenants. [1] A distinction between the prophecies made about Israel in the Old Testament and the church in the New Testament must be maintained.” (Progressive dispensationalists agree on this point. Four Views on the Book of Revelation. Dispensationalists typically see the Jews/Israel as a separate set of God's people distinct throughout the present and the future or at least till the end of the millennium with God having a separate plan for both. Conversely Scripture always portrays the two as being united in Christ as one people. Amillennialists take a view much more consistent with proposition 1. 4: Was Abraham a Jew? No. “The term Jew is a derivative of Judah the fourth son of Jacob and the dominant last surviving tribe of Israel. The Hebrew term meant “man of Judah,” and that term is first used in the Bible in 2 Kings 16:6. After the exile the term Jew came to be used for anyone descended from these people regardless of other considerations. Mordecai is identified as both a Jew and a descendant of Benjamin in Esther 2:5.” Oxford Companion To The Bible. 5: Was God's promises of a land, a seed, and a blessing given to Abraham alone? Was it Abraham that was called and no other? Initially it was given to Abraham, then extended to Issac and Jacob. Ultimately the blessing was connected to Christ who came to bring the two, both Jew and Gentile together. SEND US YOUR QUESTIONS! Jesus,God,Holy Spirit,resurrection,jerusalem,gethsemane,deserted,lamb,forgive,destroy,thirsty,forsaken,cursed,spirit,blood,ascended,peace,power,crucified,Christ,reformed,Martin Luther,John Calvin,church,christian,devotion,Bible,Scripture,prayer,death,saved,eternal,heaven,hell,R C Sproul,Torah,shadow,risen,Israel,end-times,people,land,jews,muslims,worship,last days,Armageddon,Revelation,conflict,replacement,Eschatology,end of the world,Palestine,war,rapture,gentiles,rise,theology,70ad

PASTOR WILLIAM'S BOOKS: https://www.amazon.com/stores/William... Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com , if we use your question on the podcast, we'll send you a free hat! Proposition #1: The Church Of Jesus Christ Embraces Both Jews And Gentiles As Part Of The Messianic Kingdom. The Messianic Kingdom Includes Jewish And Gentile Believers As Citizens On An Equal Basis. 1: How do we define the Messianic Kingdom? Is it primarily a spiritual realm, a future earthly kingdom, or a combination of both? Currently it is primarily a spiritual realm though touching on natural, earthly things. The future kingdom will be characterized by features of both. 2: What model(s) of church leadership and worship best reflect the unity of Jews and Gentiles? Since we have been made one in Christ there should be no distinct difference or uniqueness other than those elements which are characteristic of earthly cultures. For example, clothing styles, length of service, music styles etc. The worship should center on Christ as redeemer and the leadership should strive to keep that central rather than ethnic heritage. 3: How do different eschatological perspectives (premillennialism, amillennialism, postmillennialism) influence the understanding of the Church's relationship to the Kingdom of God? Does this Proposition support or challenge specific eschatological views? It does challenge eschatological views when there is a distinction made between Israel and the church. Premillennialism typically sees the two as separate entities in spite of what Christ is said to have done. “Dispensationalism one variety of premillennialism has a commitment to a literal interpretation of prophetic scripture resulting in three well known tenants. [1] A distinction between the prophecies made about Israel in the Old Testament and the church in the New Testament must be maintained.” (Progressive dispensationalists agree on this point. Four Views on the Book of Revelation. Dispensationalists typically see the Jews/Israel as a separate set of God's people distinct throughout the present and the future or at least till the end of the millennium with God having a separate plan for both. Conversely Scripture always portrays the two as being united in Christ as one people. Amillennialists take a view much more consistent with proposition 1. 4: Was Abraham a Jew? 5: Was God's promises of a land, a seed, and a blessing given to Abraham alone? Was it Abraham that was called and no other? 6: Exactly who is "Abraham's seed"? 7: From the beginning, could a Gentile become a Jew? 8: By the Exile, had Abraham's descendants become "Not My People"? Hosea 1:8-9 9: What/Who is the fallen tent in Amos 9:11? 10: Did Jesus indicate that the Kingdom would be taken from the Jews in Matt. 21:43? (Romans 11:20-21) 11: Pastor, what is Replacement Theology? 12: How does this quote and these passages below fit into the entire narrative of redemptive history? "The Greek does not have to become a Jew. Rather both enter into a new condition. His aim is not to bring Greek believers into being as different kinds of Jews but rather to create both anew. Rightly he uses the term create rather than change to point out the great effect of what God has done." John Chrysostom (12: How do these passages fit into the entire narrative of redemptive history?) 13: How do they contribute to understanding God's plan for redemption and the inclusion of all people? . SEND US YOUR QUESTIONS!

Habakkuk himself didn't know it, but we're told that those who are filled with the Spirit and richly indwelt by God's Word speak to one another in psalms and hymns and spiritual songs (Ephesians 5:18-19; Colossians 3:16). We're told that anyone who is cheerful should sing psalms (James 5:13, the command is *psalleto*). And we're also given a prophetic example that when there is corruption in the land, and when God sends ruin not revival, the right response is to (write and) sing a psalm.Habakkuk 3 is described as a prophet's “prayer" (3:1), just as chapters 1-2 were introduced as a prophet's “oracle” or burden. But the final note in chapter 3 is that it was for the "choirmaster," so a *corporate* not just personal prayer-song (which follows the taunt-song in 2:6-20). We also see three uses of the word "Selah," which is some sort of musical notation, and the only books of the Bible that have "Selah" are Psalms and this chapter in Habakkuk. So Habakkuk 3 is a prophet's prayer-psalm.Of the commentators I read, only one argued that verse 2 is a refrain/chorus which he thought would be sung between three sections as titled before each Selah. Others weren't as certain of that breakdown. But you can see the changes of person. Verse 2, and again in verses 7 and 16-19, have the first person "I." Verses 3-6 talk about God's works in the third person, and verses 8-15 address God directly in the second person, "You." The ESV adds a break with a heading between verses 16-17, and that's...odd. I think we can see the Prophetic Request (verse 2), Prophetic Remembrance in two parts (verses 3-15), and Prophetic Resolution (next time, in verses 16-19).That's the framework of the song, but the song itself belongs with the *framework of faith* (a phrase used by O. Palmer Robertson in his commentary). The just shall live by faith, requesting help and remembering God's previous help in history. Go to God with questions and complaints, get perspective from God on what He's doing, and then worship God with the saints. # Prophetic Requests (verse 2)The only Asks in the entire prayer come in verse 2.> O LORD, I have heard the report of You, > and Your work, O LORD, I do fear. > In the midst of the years, revive it, > in the midst of the years, make it known, > in wrath remember mercy. The initial framework of faith: *hear and fear*. This pairing is found four times in Deuteronomy (13:11, 17:13, 19:20, 21:21). The prophet heard when the LORD said, “I am doing a work in your days that you would not believe if told” (Habakkuk 1:5), and he was awed by it. “I hear You!”The repeated phrase **in the midst of the years** seems to refer to the time between Habakkuk's questions and the fulfillment of the LORD's answers. This would at least be after Josiah's death in 609 BC, then during Judah's anticipation of then captivity to the Chaldeans, up until the Chaldeans got what they deserved. Since Cyrus took control of Babylon in 539 BC, the "midst" could have been the 70 or so years. That said, we are still waiting for all Babylon's daughters to shut their mouths in silence, as well as for the knowledge of the glory of the Lord to cover the earth. We are at least in a related "midst" of waiting. The three requests are: 1) **revive it**, meaning revive the work of the LORD. “Bring it!” 2) **make it known**, again the work of the LORD. And 3) **remember mercy** in the midst of the **wrath**, which is a word for wrath that relates to angered agitation. Knowing that the judgment is *deserved*, and knowing that the judgment will be brutal, does not mean we cannot pray that there would be mercy. The just shall live by faith—with trust in tension, and here is faith longing for the Lord to work and depending on the Lord for His mercy.# Prophetic Remembrances (verses 3-15)There are two approaches to the prophet's remembrances, descriptive (third person) and then direct address (second person). But all of this reminds us about the value of knowing our history, especially the history of the works of the Lord. The just live by faith, not by waiting to gather all possible data. We often don't feel comfortable because we think we don't have enough information. For some decisions that makes sense. But for sake of our *peace*, even when the foundations are crumbling, the inspired psalms demonstrate that we should not lean on our own understanding but trust in the God of deliverance. Habakkuk rehearses the work of the Lord in a way that expects the Lord to show up again and *work*. He starts: **God came from Teman, and the Holy One from Mount Paran**, which are places near the southern border of Judah, places that recall when God delivered Israel out of Egypt and then near Sinai where He revealed Himself and gave them His law. That was where **His splendor covered the heavens and the earth was full of His praise. Selah.**Verses 4-5 recall God's works in and through nature. He can raise up nations, like the Chaldeans, but He also uses lightening and what men call "natural" disasters to accomplish His supernatural purposes. That God **measured the earth** shows the scope of His dominion. Even the parts of creation that seem the most dependable, such as the mountains, tremble compared to Him. The **eternal mountains** and **everlasting hills** can't stand or last, though **His were the everlasting ways**.In verse 7 Habakkuk slips back into first person, and though **Cushan** is only mentioned here in Scripture, **Midian** is a place that recalls Gideon's conflict with the Midianites in Judges 7. His men blew 300 trumpets and the Midianite soldiers killed one another in the confusion. This is what happens when the LORD goes to work. Verses 8 to 15 speak directly to the LORD.The questions about the **wrath against the rivers** and **indignation against the sea** seem to be obviously *no*; God was not mad *at* them. But during the flood and at the Red Sea the waters God shook them out of their normal patterns for His purposes. The imagery of horses and bow and arrows at the end of verse 8 and into verse 9 remind us that God battles with all resources available in His arsenal.More waters in verse 10, then the sun and moon in verse 11, and that they **stood still in their place** recalls the day God made long to enable victory for His people under Joshua (Joshua 10:12-13).Amidst all this wrath there is mercy. > You went out for the salvation of Your people, > for the salvation of your anointed. (verse 13)The LORD does His work in both judgment and **salvation**. The parallelism indicates that **Your people** (a singular collective noun) and **Your anointed** (also singular) refer to the same group (see also Psalm 28:8). Salvation TIMES TWO is emphasized for the saints!Verse 14 is a reference to providential self-destruction, **You pierced with his own arrows the heads of his warriors.** > “Rather than being terrified at the strength of their enemies, God's people ought to rest confidently in the assurance that the strength of the enemies' power only displays their capacity to destroy themselves.” (Robertson)More about horses and water and effective judgement in verse 15 to complete the prophetic remembrance.# ConclusionWe'll see Habakkuk's resolution in verses 16-19 to finish off the psalm next Lord's Day. Unprecedented times? More precedented praise! > “history…is the master and commander of the good and blessed life, from which all our usages proceed and from which all experience concerning public administration and policy is brought to life.” —Ermolao Barbaro, introduction to his translation of Aristotle's _Physics_, published in 1480Recall God's works in creation, the Exodus, different battles, His power over nature and nations. The song/psalm in the third chapter is distinct from the burden and complaints in the first two chapters. But it is the last response of the prophet to the news of ruin. Here is a test to know whether you're living by faith or not. Do you hear and fear? Can you trust Him enough to request mercy? Can you remember His works and ask Him to work again? Can you sing psalms? Here is the framework of faith, to seek mercy and salvation while singing psalms with the saints.----------## ChargeThere are many kinds of music, and many of the many can be enjoyed, cranked up, danced to, sung in the shower. All are yours. *And* make sure the Psalms are in your arsenal. Are you suffering? Pray a psalm. Are you cheerful? Praise with a psalm. Encourage one another with psalms!“For He is our God, and we are the people of His pasture, and the sheep of His hand!”## Benediction:> But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. Therefore encourage one another and build one another up, just as you are doing. (1 Thessalonians 5:8–11 ESV)

In recognition of God's faithfulness to the PCA over the last half-century, a few of the PCA's founding fathers joined TEs George Sayour, Steve Tipton, and Ryan Biese to reflect on the events leading up to the formation of the PCA and how the denomination has developed since 1973. We are grateful to TEs Wayne Herring, Joseph Pipa, and O. Palmer Robertson as well as RE James "Bebo" Elkin for sharing their time with us. Due to technical issues, Messrs. Elkin and Herring had to leave the podcast early. You can find out more about their work here: https://consultingservicesfoundation.org. Additionally, TE Zack Groff has written a hymn in recognition of the PCA's anniversary; it is included at the end of the episode. Music is available here: https://www.dropbox.com/scl/fi/wuv3e0.... This episode is produced in cooperation with the First Presbyterian Church of Fort Oglethorpe GA (www.fpfo.org) as part of a celebration of the PCA's 50th Anniversary. The Westminster Standard Podcast is the official podcast of Jude & the PCA. Visit our website: jude3pca.org

Here's an extended version (recorded the day after the assembly concluded) of Dr. O. Palmer Robertson's message to the PCA on the occasion of her 50th anniversary. Dr. Robertson had delivered a briefer version at an assembly-wide seminar on June 13, 2023. Thanks to our own Zoe Miller for recording these remarks and to Dr. Robertson for sharing them. Because of positive audience reaction, we have included introductory and concluding remarks from our host and panel (Zoe Miller, and pastors Ryan Biese and Zack Groff) as well. You may view Dr. Robertson's shorter GA presentation here: https://youtu.be/XgO2dk41TqU?t=173  View the Presbycast live video here: https://www.youtube.com/watch?v=qFTjBh6x7_U

Continuing the subject of translation, Bible Scholar O. Palmer Robertson joins Alan Gilman to discuss the importance of taking into account the form, not just the meaning, of the original biblical languages. How what is written is as important as what it means. In fact, to disregard form can obscure the intent of the biblical writer.Video version: https://youtu.be/i49HlIwyo5gReferenced in this podcast:Best Commentaries (Rotten Tomatoes for Biblical Studies): https://www.bestcommentaries.comSixty-day free trial to Scribd (the Netflix of eBook and audio books): https://www.scribd.com/g/86flb6How the Bible Is Written by Gary Rendsburg:https://jewishstudies.rutgers.edu/people/faculty-bookshelf/faculty-books/271-rendsburg-gary/1162-how-the-bible-is-writtenContact O. Palmer Robertson:Web: https://www.consummationministries.comEmail: info@consummationministries.comSupport this podcast: https://alangilman.ca/support/Questions/comments: comments@thinkingbiblically.orgTwitter: @alangilman

We welcome Dr. O. Palmer Robertson to discuss his new book, Christ of the Consummation, Volume 1: The Testimony of the Four Gospels (P&R Publishing, 2022). In this first of three volumes, Dr. Robertson emphasizes the eyewitness character of the four men who attest to the supernatural in-breaking of the Christ. In the rich tapestry of the Gospels, we see Christ overcome the powers of Satan, gradually unveil his identity by words and works, call and commission disciples, die on the cross, be raised, and ascend to heaven. By each witnessing distinctive aspects of the coming of the King and the establishment of his kingdom, the gospel writers boldly describe a new phase in redemptive revelation. O. Palmer Robertson (ThM, ThD, Union Theological Seminary, Virginia) is the founder of Consummation Ministries. Previously, he was director and principal of African Bible University in Uganda and taught at Reformed Theological Seminary, Westminster Theological Seminary, Covenant Theological Seminary, and Knox Theological Seminary. He has also served for many years as a teaching elder in various pastoral roles. He is the author of several books, including The Christ of the Covenants, The Christ of the Prophets, and The Christ of Wisdom, and The Israel of God. In 2008, a Festschrift was published in his honor. The Hope Fulfilled: Essays in Honor of O. Palmer Robertson, which includes contributions by Bruce Waltke, Richard Gaffin, George W. Knight III, Simon J. Kistemaker, Robert L. Reymond, and Morton H. Smith.

We welcome Dr. O. Palmer Robertson to discuss his new book, Christ of the Consummation, Volume 1: The Testimony of the Four Gospels (P&R Publishing, 2022). In this first of three volumes, Dr. Robertson emphasizes the eyewitness character of the four men who attest to the supernatural in-breaking of the Christ. In the rich tapestry […]

Our friends George and Darin at the Grace to Stand podcast kindly shared their wonderful interview with PCA pastor, missionary, author, theologian, and professor Dr. O. Palmer Robertson. They discussed his work, life, and perspective on the PCA from its founding until now. Please enjoy this conversation and be sure to subscribe to the Grace to Stand podcast. https://podcasts.apple.com/us/podcast/grace-to-stand/id1633537628

Dr. Robertson discusses the founding of the PCA, why he left the PCUS, the importance of Ruling Elders and Committees, and what we can learn from this today. This is part 2 of a 2 part discussion that Pastors Darin and George have with Dr. Robertson.

We have the honor of speaking with Author, Missionary, Pastor, and Theologian Dr. O Palmer Robertson about his newest books which is the culmination of a lifetime of writing. We also ask about his heart for missions, his reflections on  50 years of ministry, and his encouragement to this generation of Christians. This is the first part of a 2 part interview.  Tune in to the next episode to hear Dr. Robertson's reflections on the founding of the PCA, some founding principles on why it was founded, why he left the PCUS, and his hope for the PCA and Christians in general. His latest book is Christ of the Consummation.

"O say does that star-spangled banner yet waveO'er the land of the free and the home of the brave?" These lines, written by Francis Scott Key (1779–1843) were not penned in the aftermath of the Revolutionary War and its elation. Nor in the euphoria of the late 1940s and early 50s, when Americans felt they had saved the world from the Axis powers. Key's poem hails not from one of American's high times, but one of its lowest. The star-spangled banner he saw was not a symbol of American dominance, but of mere survival in a dark moment.It was written in the midst of a war that Americans don't talk much about: “Mr Madison's War” of 1812. The President and Congress responded to Great Britain's mistreatment of American ships and sailors on the high seas by making a landgrab at Canada. It wasn't pretty. In the end, it was humiliating.In August of 1814, the British sacked and burned the nation's new capital named Washington City, including the White House the U.S. Capitol. But at that point, Washington had only been the capital for 14 years. The real prize for the British would be Baltimore, just 40 miles away.The Battle of Baltimore came two weeks later on September 12–15, 1814. America was weak and vulnerable, on the defensive. Francis Scott Key witnessed the bombardment of Fort McHenry, anticipating another devastating loss for America. But “through the night” by the light of “the rocket's red glare, the bombs bursting in air,” he saw the banner still flying. Not as a symbol of American dominance and strut, but mere survival under threat. The flag still waving was a sign that hope was not forsaken. The fort, and its weak nation, despite the odds, still endured as long as the banner yet waved.Shock, Devastation, FearSo too Psalm 60 mentions a banner, as a sign of survival, and a place to fall back and flee in devastation, when the invading army is advancing and routing the front lines. As the tides of defeat rise around them, surviving soldiers turn to look for the banner, a place to return and regroup, to escape and fight another day. While the banner still flies, hope remains, even as the odds mount.Psalm 60 is the seventh and final psalm in the sequence of 54–60 which mention seven specific enemies of David. What a catalogue of foes we've seen: “relatives from his own tribe, a closest friend, neighboring Philistines, King Saul, rulers of the land, murderous henchmen, [and now] enemies from distant lands” (O. Palmer Robertson, The Flow of the Psalms, 110-111; see Psalm 54:7; 55:12; 56:2, 9; 57:3–4; 58:1ff; 59:1, 10; 60:3, 11–12). In each psalm, David is under threat from enemies. Yet each ends with a note of David's confidence in God.We learn the particular context of Psalm 60 in the superscript: “When [David] strove with Aram-Naharaim and Aram-Zobah, and when Joab on his return struck down twelve thousand of Edom in the Valley of Salt.” Aram was the region to the north and east of Israel in David's day, sometimes called Aramea; you may have heard of the ancient language Aramaic, which Jesus would have spoken a thousand years after David. Later, this region became Syria.Interestingly enough, this conflict may have started, like the War of 1812, with a landgrab. Along with 2 Samual 8, we find some background in 1 Chronicles 18, where verse 3 says, in summarizing David's victories, “David also defeated Hadadezer king of Zobah-Hamath, as he went to set up his monument at the river Euphrates.” It may have been that David heard that Aram had its back turned, and David tried to catch them off guard.Meanwhile, while the Israelite army went north to Aram, the nation of Edom, to the south, invaded Israel. That's the reference in the superscript about Joab, leader of David's army, “on his return” striking down “twelve thousand of Edom in the Valley of Salt.”David's Spiritual DynamicIf we only knew the broad brushstrokes of 1 Chronicles 18 (and 2 Samuel 8), with its refrain “the LORD gave victory to David wherever he went” (verses 6, 13). We might assume that David just rolled from victory to victory. But Psalm 60 gives us a remarkable window into the fears and uncertainties of that moment, and into the spiritual dynamic that eventually led to victory after victory, but not without painful setbacks and fears and distresses along the way.Psalm 60 comes in the dark moment when David has been caught off guard by Edom, and has suffered an unnerving, even devastating, first wave of losses. David and the nation are undone. In their shock and embarrassment and fear, they feel rejected by God. As we'll see in verses 1–3, they are anxious, in some measure, of God's abandonment. Was he not supposed to protect them? And yet, in this psalm, in this painful defeat, David sees the banner still flying. Hope is not lost yet. He falls back to the banner.For InstructionOne last note about the superscript: I love that it says “for instruction.” Psalm 60 not only captures a moment in history, when David finds himself in the tension between present darkness (vv. 1-3) and the light of God's promises (vv. 6-8). It's not only David's expression of self-humbling in that moment, and rehearsing of God's word in that moment, and a fresh plea to God for help in that moment. What's implicit in all the Psalms is explicit here: “for instruction.” That is, for teaching God's people, in David's day, and in every generation since, including ours, the spiritual dynamic of fleeing to God in our devastations. So, let us learn!What timeless lessons, then, might we draw as instruction for our times of devastation from Psalm 60?1) Hope begins with the sovereignty of God.Whatever the devastation — cancer diagnosis, loss of a loved one, loss of a job, divorce, disease, depression — hope does not begin by pretending that God didn't see it coming or couldn't have stopped it. A God so small that he couldn't have prevented it will be no real help and comfort in it.David does not begin with a few exercises in shrinking God, or trying to get him off the hook. Rather, from the get-go, he owns God's absolutely sovereignty over the defeat of Israel's army, and in doing so, he acknowledges a God big enough to actually pray to for help. Look at verses 1–3: "O God, you have rejected us, broken our defenses;you have been angry; oh, restore us.You have made the land to quake; you have torn it open;repair its breaches, for it totters.You have made your people see hard things;you have given us wine to drink that made us stagger." Acknowledging God's sovereignty does not make David and Israel cavalier. They feel rejected. They feel confused, disoriented, made to stagger. Not only is this humiliating, but now they are pierced with fear. Will Edom win the next battle? Will Edom march on Jerusalem? Will Edom overthrow the nation? Has God rejected his people?David begins with “O God” and then says “you” six times. And he does it, not with his finger pointed to heaven in accusation, but with his hands spread, prostrate on his knees. O God, you, you, you, you, you, you. He is humbled, not arrogant.God not only rules over the greatest triumphs of his people, but also their greatest losses. The devastations of his beloved are by his allowance, but not toward the end of destruction but in service of his good purposes. We might talk of an asymmetry in his sovereignty over the good and bad. He stands directly behind the good, as it were, and indirectly over the evil. The good reflects his character, but he is no less sovereign over devastation. But for his people, for David, for us in Christ, any felt-sense of rejection from God is never the final word for his people.So even as David casts this military defeat as quaking earth and a cup of staggering, even as he counts it as if God has rejected the nation (not actually rejection, but it feels like that in the moment), David does not come at God in cynicism but humbles himself.So, #1, in our devastation, hope begins with the sovereignty of God.2) Our God gives us a banner to flee to.As Francis Scott Key saw the banner flying, and knew there was still hope, so too, in the devastating news, David sees a banner still flying.Verses 4–5: “You have set up a banner for those who fear you,that they may flee to it from the bow. SelahThat your beloved ones may be delivered,give salvation by your right hand and answer us!” So, all hope is not lost. But what is this banner David sees? Where does he flee? It's not a star-spangled banner. It's not cloth waving in the breeze at the top of a pole.In one sense, the banner is God himself, as we'll see, but more specifically here, it is something that he has “set up.” One way to say it would be that the banner is prayer. God has set up a banner for his people, in his covenant, with his open ear. He hears our prayers. In our devastation, he inclines his ear. So, then, this very psalm is David's running to the banner. It is, “a hand upon the throne of the Lord” (Exodus 17:15–16), petitioning him for help. In particular, the culminating plea to God comes in verses 9–12. But before we get there, we have an even more specific answer still as to what this banner is. Verse 6 is the hinge of the psalm. Verses 1–3: devastation. Verses 4–5: hope, there is a banner. Verses 6–8: specificity: “God has spoken.” The word of God is the turning point in the psalm. “God has spoken” changes everything. Brothers and sisters, this is so precious and practical. He has spoken. His oath, his covenant, his blood-bought promises support us in the whelming flood. He has spoken. Do you flee to banner? In your devastations, in your fears, in your disappointments, in your anxieties, do you fly to the banner of what God has spoken? Not a visual banner, star-spangled over Fort McHenry, but the audible banner of God's own words to us. Not an image-banner, but a word-banner. Do you ask, in your devastation, in your fears, what does God have to say? That God has spoken changed everything for David, and that God has spoken will change everything for us.Cities Church, very practically, the Bible is no ordinary book. This is the very words of God to us his people, — a record of his words to his people in the past, and the treasury of his words to us in this age — not dead words, but living and active by the power of God himself in his Spirit. How well do you know this Book? How well do you know this treasure chest of holy balms and tonics, not just applicable to our devastations, but designed especially for them? Do you come here, when the arrows come your way? Do you fall back first to God's banner, or flee elsewhere?God has spoken — and not casually but “in his holiness,” that is, with the full force of divine authority and power. And in the last part of verse 6, “with exultation.” He not only speaks promises good as gold, but rejoices to say them for us. He will not change his mind. Fly to the banner.3) God's action is decisive; our action matters.Now, there are glorious exceptions. Our action is not always required. In fact, there are moments when we dare not act, except to watch in faith. Like we saw a couple years ago in Exodus 14:13–14, just before God parted the sea: “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. . . . The Lord will fight for you, and you have only to be silent.” Or, as we saw earlier this summer, Psalm 46:10: “Be still, and know that I am God.” Or as we saw this spring in Galatians 2:16: “a person is not justified by works of the law but through faith in Jesus Christ.” Now, we might say that David does have his moment of being still and knowing that God is God, when he rehearses God's promises and bows in prayer. But then David doesn't stand by passively. There's another battle to fight. He sends Joab. He sends Abishai. The psalm ends in verses 9–12 with a prayer that leads to action, and a burst of confidence. When David asks “Who?” in verse 9, he knows exactly who. He has rehearsed God's word. Now he asks, “Who will bring me to the fortified city?Who will lead me to Edom?Have you not rejected us, O God?You do not go forth, O God, with our armies.Oh, grant us help against the foe,for vain is the salvation of man!With God we shall do valiantly;it is he who will tread down our foes.” Vain is the salvation of man. In other words, we dare not go forth in our own strength. We dare not try to effect our own salvation. To do so is to live like the lost, to be like Edom.But, verse 12 says, “With God we shall do valiantly; it is he who will tread down our foes.” Notice that we-he: we shall do. And he will tread. We act, in faith, but God's action is decisive. And our acting will be in vain, unless he acts.The decisiveness of God's action does not make us passive, nor do we dare act in our own strength. But word-informed, prayer-requested, faith-inspired action works here, in David, and in God's people, replacing fear, valiancy. That is, the courage needed for war. War demands the training of two kinds of strength: bodily strength and emotional strength, a determined, undeterred spirit or soul. We call it valor, or bravery, or courage; the heart of a lion (2 Samuel 17:10). And this is precisely what Balaam prophesied, hundreds of years before David, about Israel defeating Edom in Numbers 24: Edom shall be dispossessed;Seir also, his enemies, shall be dispossessed.Israel is doing valiantly. (verse 18; also 1 Samuel 14:47–48) So, though quaking and staggering, David and the nation will put to rest their fears. How? Now that we have some key pieces on the table, let's trace the spiritual dynamic: in our devastation, fleeing to God means acknowledging his sovereignty, flying to the banner of his word, and trusting his words, and then turning to him in prayer and asking for help. This is very basic, and powerful, and this is our life.This is what God made us for: turn to him, come to him, listen to him, trust him, ask him for help, and act in faith. This is the dynamic of the Christian life, individually and corporately, again and again. This is what we do every Sunday in worship, and this is the pattern for our days. Let every fear and threat turn you to God, to hear him, trust him, ask him for help, and act in reliance on him.But we have one final lesson that's at the very bottom and center of the spiritual dynamic.(4) God protects his own without fretting or breaking a sweat.The raging of his people's enemies is child's play to our God. The heart of Psalm 60, and this is the main lesson, is the bigness and calmness and power of our God in verses 6–8. It's this vision of God, through his word, which then leads to David's confidence in verse 9–12. But God's majesty and composure comes first. So, let's finish with verses 6–8: “God has spoken in his holiness:‘With exultation I will divide up Shechemand portion out the Vale of Succoth.Gilead is mine; Manasseh is mine;Ephraim is my helmet;Judah is my scepter.Moab is my washbasin;upon Edom I cast my shoe;over Philistia I shout in triumph.'it is he who will tread down our foes.” Verses 6–7 mention parts of the land God has promised his people, going back to Jacob. Shechem (in Canaan) and Succoth (across the Jordan) were the first places Jacob settled when he returned from Aram, of all places (Genesis 33:17ff). So too Gilead is across the Jordan. Manasseh spans the Jordan. And Ephraim and Judah (north and south) compromise the heart of the promised land. The effect of rehearsing God's claim on these lands in verses 6–7 is it reminds David, in his time of need, of God's unbreakable commitment to Israel, and that he would not let Edom take his lands.In fact, now in a reversal, God calls the neighboring lands his. That's verse 8, the culminating verse showing God's bigness and strength and power. Fret as David may over Edom, Edom does not make God sweat. He will wash his feet in Moab. And he will fling his shoe on Edom like it's just a shoe rack in the corner. And by the way, Philistia will be his too. This vision of God in his power, without fretting, without sweating, calmly bringing his people's foes into submission, with his feet resting on their backs is the heart of what moves David, and the nation, from fear to faith.God Threw His Shoe on EdomForty years ago this fall, our mother church Bethlehem Baptist was worried about this massive stadium that had come to downtown, just across the street. Tens of thousands of Vikings fan would be descending on that corner of downtown, on Sunday mornings, before noon games, and little Bethlehem across the street wondered, Are we doomed? Will the hordes streaming in overrun us and send us fleeing elsewhere for a place to worship?On Sunday, September 12, 1982, they came. And two days later, on September 14 — so exactly forty years ago this week — pastor John Piper quoted Psalm 60:8 and wrote this: “Picture Edom in rebellion against Yahweh and his people. Picture them mustering thousands and thousands of warriors. Picture the iron chariots, the war horses snorting and stamping, the bulging muscles and bronze skin of the mighty men, the razor sharp swords, the awful pointed spears, the shields flashing in the sun, the unflinching countenance of seasoned soldiers. . . . Fearful, dreadful, fierce and powerful. When God sees them coming he sits down. . . . God sits down to wash his feet! And then, as one would flick a fly, he tosses his shoe on Edom. And 18,000 soldiers fall. God never even looked; he scarcely heard the noise. The world sits stunned at the victory; God sits with his feet in the water. God is never ruffled. He never jerks. When attacked from behind, he is never startled. At just the right moment he tosses his shoe and all the enemies are crushed. He does not honor them with any nervous preparation. He has set his own schedule for the day and he will accomplish all his purpose. The enemy may try to interrupt, but will not be able to cause the slightest pause in the washing of his feet.” Cities Church, this is our God. He never frets about our enemies. He never sweats over our foes. Not because he doesn't care. Oh does he care! But because he is God! Psalm 2 says, “The nations rage and the peoples plot,” “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Christ . . .” And: “He who sits in the heavens laughs” (Psalm 2:1–4). “All the nations are as nothing before him,” says Isaiah 40:17, “they are accounted by him as less than nothing and emptiness.” Never ruffled. Never jerks. Never startled. No nervous preparation. “At just the right moment he tosses his shoe and all the enemies are crushed.” Derek Kidner says about verses 6–8: “It is as though, at the height of a children's quarrel, which has come to blows, there could be heard the firm tread and cheerful voice of the father. . . . Like a colossus, God dominates the scene[of verses 6–8]: it is no longer a matter of rivals fighting for possession, but of the lord of the manor parcelling out his lands and employments exactly as it suits him” (Psalms 1–72, 217). Here's how Piper closed his letter to Bethlehem back in September of 1982, “Last Sunday the Vikings drew their crowd. And we survived. We not only survived; Sunday School attendance shot beyond last fall. . . .The dome is dead as a threat to Bethlehem Baptist Church. We saw the hordes coming. But we waited for God, and he threw his shoe upon Edom. He was never nervous. He never wrung his hands. He had no plan B. And now? Let us dream. We will be at 13th Ave. and 8th Street in ten years. The dome is dead as a threat. It is as harmless as a big strapped marshmallow.” Which brings us to the Table.Staggering to ClarityIn Christ, we now know so much more than David, about this God, and his salvation, as we come to God's banner, the place where we flee in danger. And the banner of God's word tells of the banner of the cross to which we fly in our sin. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son” (Hebrews 1:1–2). In Psalm 60, verse 3, David said, about God's will in allowing Israel's first loss to Edom, “you have given us wine to drink that made us stagger.” But here at this Table, Christ gives us wine to drink that sobers us and brings clarifying reminders of his word and makes us rejoice. At the Table, in Christ, our God reminds his people who feel rejected that they are are his beloved.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Your Life, A Love Story Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - AM Date: 2/5/2012 Bible: Ruth 1-4 Length: 35 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Your Life, A Love Story Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - AM Date: 2/5/2012 Bible: Ruth 1-4 Length: 35 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Go! - Matthew 28:1-20 Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - PM Date: 2/27/2022 Bible: Matthew 28:1-20 Length: 42 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Go! - Matthew 28:1-20 Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - PM Date: 2/27/2022 Bible: Matthew 28:1-20 Length: 42 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: The Doctrine Most Difficult to Believe - Acts 13:13-52 Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - AM Date: 2/27/2022 Bible: Acts 13:13-52 Length: 36 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: The Doctrine Most Difficult to Believe - Acts 13:13-52 Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Sunday - AM Date: 2/27/2022 Bible: Acts 13:13-52 Length: 36 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Friday Evening Devotional Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Conference Date: 2/25/2022 Bible: John 20:19-23 Length: 28 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Friday Evening Devotional Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Conference Date: 2/25/2022 Bible: John 20:19-23 Length: 28 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Thursday Evening Devotional Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Conference Date: 2/24/2022 Length: 31 min.

A new MP3 sermon from Independent Presbyterian Church is now available on SermonAudio with the following details: Title: Thursday Evening Devotional Subtitle: IPC World Missions Conference Speaker: Dr. O. Palmer Robertson Broadcaster: Independent Presbyterian Church Event: Conference Date: 2/24/2022 Length: 31 min.

How do you read any part of the Bible–a chapter or a passage–and get something out of it? One of the keys is knowing the big story which holds all of the parts together. In this episode, Autumn and Hunter begin a series of conversations to help us make sense of the whole Bible. They discuss three major themes that connect all 66 books: The Kingdom of God, The Promise of God and the person of Jesus Christ. Resources mentioned in this episode: "According to Plan" by Graeme Goldsworthy (https://www.amazon.com/dp/0830826963) "The Christ of the Covenants" by O. Palmer Robertson (https://www.amazon.com/dp/0875524184) "Covenant and Creation" by William Dumbrell (https://www.amazon.com/dp/1842278258)

Recommended Books on Biblical Theology o God's Big Picture (Vaughan Roberts) o Gospel and Kingdom (Graeme Goldsworthy); Also: Goldsworthy Trilogy; According to Plan o Far As the Curse Is Found (Michael Williams) o Last Things First (J.V. Fesko) o Biblical Theology; Redemptive History and Biblical Interpretation: the Shorter Writings of Geerhardus Vos (Geerhardus Vos) o The Shadow of Christ in the Law of Moses (Vern Poythress) o Christ of the Covenants (O. Palmer Robertson) o New Testament Theology (G.K. Beale); Also: The Temple and the Church's Mission and We Become Like What We Worship o New Studies in Biblical Theology Series (ed. D.A. Carson) o The Temple and the Church's Mission (G.K. Beale) o Dominion and Dynasty (Stephen Dempster) o Now My Eyes Have Seen You (Robert Fyall) o God's Unfaithful Wife (Raymond Ortlund, Jr.) o Who Shall Ascend the Mountain of the Lord (L. Michael Morales) o Etc. o Essential Studies in Biblical Theology (ed. Benjamin L. Gladd) o Exodus Old and New (L. Michael Morales) o New Dictionary of Biblical Theology (eds. Goldsworthy, Alexandar, etc.)

Most commentaries recognize a transition point here in https://ref.ly/logosref/Bible.Ne7 (Nehemiah 7). One scholar even sees it as the climax of the book. I know, personally, I have been excited to preach the next chapter. From my perspective, we're standing on the precipice of the pinnacle of Nehemiah. We have already seen a list of names in chapter three. Is there really much more that can be said that has not already been mentioned? This particular list—with minor exceptions—appears in https://ref.ly/logosref/Bible.Ezr2 (Ezra 2). Why bore you with this long list of names? Why include it twice? Does God really expect us to find something “profitable for teaching” here (https://ref.ly/logosref/Bible.2Ti3.16 (2 Tim 3:16))? Sections like this, and every difficult text in Scripture, is tremendously important to read and teach. I trust you will be edified by our study this morning. › Before we read the chapter, we need to explore the value of biblical genealogies. Genealogies  Defy  MythologyI love how O. Palmer Robertson says, “Genealogies defy mythology.” Unlike other ancient stories, Scripture deals with real people and verifiable experiences. Biblical genealogies differ in content but consistently maintain continuity with previous covenants. God's redemptive plan has not changed. One of the surprising aspects of most of the biblical genealogies, including this list as well as the genealogies of Jesus found in Matthew and Luke, is the number of non-Hebrew names.  On the one hand, we know that the Messianic line of David traced through a few prominent Gentiles. David's great grandmother was Ruth the Moabite, who was the daughter-in-law of Rahab the prostitute from Jericho. In the case of the list in Ezra/Nehemiah, the non-Hebraic names likely reveal that their exilic masters had renamed them (see https://ref.ly/logosref/Bible.Da1.7 (Dan 1:7)). But, we will also see that some of the returnees could not prove their ancestry (https://ref.ly/logosref/Bible.Ne7.61-65 (Neh 7:61-65)), including some of the priests. That certainly opens the door for Gentile converts to be included among the number of returnees. Later in the book we will find that many exiled families—even among the returnees—had mixed marriages with foreigners. Israel had lost much of its religious distinctiveness in exile. Only a small percentage of those carried off into exile returned to Jerusalem during the first wave. We can assume that the vast majority of the Jewish nation had so heavily integrated into the culture where they were scattered. They could not imagine returning and starting over. They had become almost entirely disconnected from their heritage. In light of all that, genealogies reveal something of man's sinful nature as well as God's covenant faithfulness. Despite the constant opposition to God's covenant promises, both from outside as well as inside the covenant community, God has preserved a remnant. Robertson “This genealogical aspect of the covenants underscores both the reality of redemptive history and the inclusion of peoples from all nations alongside Israel in God's covenants.” Last week we learned that the population in Jerusalem was sparse after completing the walls (https://ref.ly/logosref/Bible.Ne7.4 (Neh 7:4)). Ninety years prior, about 50,000 people returned from their captivity in exile, but they went back to their own towns rather than Jerusalem. The strength of the walls could not make up for the lack of citizens. A city's defense depends upon people. Nehemiah's solution was to wait for the Lord's guidance. That is the solution to many of our most frustrating circumstances. Stop fretting. Wait for the Lord to guide and provide. All of us face uncertainties for which we are seeking the Lord's guidance. We can grow impatient and question if God will be faithful to keep his promises. Beyond that, we often lose sight of the support God has provided in the communion of...

Looking for a Reformed Church in Orange County? Check out Santa Ana Reformed; informational meetings starting end of October 2021! Please help support the show on our Patreon Page! Member of the Society of Reformed Podcasters SEASON 3 EPISODE 23 Join Nick & Peter as they discuss the twenty-fourth chapter of Covenant Theology (written by Dr. O. Palmer Robertson), published by Crossway and edited by the faculty of Reformed Theological Seminary! Who were the covenants made with? Are the Adamic, Noahic, Abrahamic, Mosaic, and Davidic covenants made with the national of Israel (Judah) in particular or with all the nations? Does only the New Covenant involve the nations, or are the nations in the other covenants? How do these conversations relate to the sacraments of the church (Baptism & Lord's Supper)? Listen in and enjoy! Purchase the book here: Covenant Theology: Biblical, Theological, and Historical Perspectives Have Feedback or Questions? Email us at: guiltgracepod@gmail.com Find us on Instagram: @guiltgracepod Follow us on Twitter: @guiltgracepod Please rate and subscribe to the podcast on whatever platform you use! Looking for a Reformed Church? North American Presbyterian & Reformed Churches --- Support this podcast: https://anchor.fm/gggpodcast/support

This sermon was preached at the meeting place of Salem Presbyterian Church as we hosted the Piedmont Triad Presbytery. Dr. O. Palmer Robertson is a renowned theologian and retired missionary who now lives in Winston-Salem.

Drawing on decades of teaching Old Testament in seminary settings around the world, Dr. O. Palmer Robertson of Knox Theological Seminary in Ft. Lauderdale views Christ and the covenants, walking the listener methodically through God's unfolding plan from a studied biblical-theological perspective.Original publication date: Jun 25, 2002

Drawing on decades of teaching Old Testament in seminary settings around the world, Dr. O. Palmer Robertson of Knox Theological Seminary in Ft. Lauderdale views Christ and the covenants, walking the listener methodically through God's unfolding plan from a studied biblical-theological perspective.Original publication date: Jun 25, 2002

An overview of chapter Four of O. Palmer Robertson's book: The Israel of God. "Their Lifestyle" is an examination of how the Lord planned for the globalization of the gospel. It was never by the might of a sword. Listen to this fascinating topic! Contact us for any questions, comments, or prayer. 401-407- BIBLE or askbible4family@gmail.com. Please visit Bible4.family for much more material.

Did the Land promise only become a significant theological issue at the point of the Abrahamic Covenant? No, this is a very little discussed truth, but the Lord owns the entire earth, and gave the land to Adam. With this powerful theme, a diligent student of the word of God may trace the promises of God through the covenants with the way He deals with "The Land." 'The Israel of God' is a wonderful book, written by O. Palmer Robertson. In this study, Ken Matey gives an overview of chapter one of Robertson's great work. God bless you in your studies. 401-47-BIBLE. Bible4.family

In our debut episode, Jacob, Josh, and Tyler talk about transformation: Why it matters and how we engage in it. We share some of our own stories and what we've learned on the way. We hope you enjoy this first episode.For more on this topic, check out Pastor Jacob's Sermon here: https://www.youtube.com/watch?v=ZhCk_go22uk This podcast is NOT sponsored. Some product links are affiliate links which means if you buy something we may receive a small commission. Here are the books mentioned in this episode along with the timestamp of when they were mentioned. 12:00 Celebration of Discipline - Richard Foster https://amzn.to/3Ab1VHQ 26:30 A Long Obedience in the Same Direction - Eugene Petersonhttps://amzn.to/3EegFbv 44:47 Revolution of Character - Dallas Willardhttps://amzn.to/2VEMLMb 44:50 Renovation of the heart - Dallas Willardhttps://amzn.to/2XcQIIf55:40 An Unhurried Leader: The Lasting Fruit of Daily Influence - Alan Fadlinghttps://amzn.to/3tEjiOW 56:14 The Ruthless Elimination of Hurry: How to Stay Emotionally Healthy and Spiritually Alive in the Chaos of the Modern World - John Mark Comerhttps://amzn.to/3k6hGdu57:09 The Secret Battle of Ideas About God: Answers to Life's Biggest Questions - David C. Cook https://amzn.to/3Ab1GfR57:26 The Flow of the Psalms: Discovering Their Structure and Theology - O. Palmer Robertson https://amzn.to/3lrveQy58:40 Reflections on the Psalms - C.S. Lewishttps://amzn.to/2XmJT7h59:55 Loving Our Kids On Purpose: Making a Heart-to-Heart Connection - Danny Silkhttps://amzn.to/3EeAMq0Website: https://jacobsheriff.com/ Facebook: https://www.facebook.com/jacob.sheriff Instagram: https://www.instagram.com/jacobsheriff/?hl=en

A new MP3 sermon from 2nd - Second Presbyterian Church (PCA) is now available on SermonAudio with the following details: Title: Covenants: God's Way with His People, Part 1 Subtitle: GCRT 2020 Speaker: Dr. O. Palmer Robertson Broadcaster: 2nd - Second Presbyterian Church (PCA) Event: Conference Date: 10/2/2020 Bible: Isaiah 54:1-10 Length: 32 min.

A new MP3 sermon from 2nd - Second Presbyterian Church (PCA) is now available on SermonAudio with the following details: Title: Cosmic Covenantal Promises for All People Subtitle: GCRT 2020 Speaker: Dr. O. Palmer Robertson Broadcaster: 2nd - Second Presbyterian Church (PCA) Event: Sunday - AM Date: 10/4/2020 Bible: Genesis 15:1-21 Length: 32 min.

A new MP3 sermon from 2nd - Second Presbyterian Church (PCA) is now available on SermonAudio with the following details: Title: Covenants: God's Way with His People, Part 2 Subtitle: GCRT 2020 Speaker: Dr. O. Palmer Robertson Broadcaster: 2nd - Second Presbyterian Church (PCA) Event: Sunday - PM Date: 10/5/2020 Bible: Psalm 89:1-37 Length: 54 min.

A new MP3 sermon from Sheffield Presbyterian Church is now available on SermonAudio with the following details: Title: Why You should go with the Gospel Subtitle: Guest Preachers Speaker: Dr. O. Palmer Robertson Broadcaster: Sheffield Presbyterian Church Event: Sunday - AM Date: 5/7/2017 Bible: Isaiah 6:1-13 Length: 36 min.

A new MP3 sermon from Sheffield Presbyterian Church is now available on SermonAudio with the following details: Title: The Cosmic Christ Subtitle: Guest Preachers Speaker: Dr. O. Palmer Robertson Broadcaster: Sheffield Presbyterian Church Event: Sunday - PM Date: 5/7/2017 Bible: Colossians 1:1-23 Length: 42 min.

Sermão pregado na Igreja Presbiteriana de Vila Guarani em 23/04/2017