Author Archives: lifecoach4God

About lifecoach4God

I am the Senior Pastor of Valley Baptist Church (Bay Area), born and raised in Huntington Beach, Ca,, and currently living in San Rafael, California. I am married to my best friend of 23 years - Dana - and have one teenager still living at home; four adult children; and four grand children. I have been a Teaching Pastor for over twenty years. I was privileged to study at Multnomah University (B.S. - 1988); Talbot School of Theology (M.Div. - 1991); Westminster Theological Seminary & Northwest Graduate School (D. Min. - 2003). I founded Vertical Living Ministries in 2008 with the goal of encouraging Christian Disciples and Leaders to be more intentionally Christ-Centered in how they live by bringing glory to God in nine key areas of life: personal spiritually, in marriage, in their families, with friends, vocationally, physical health, finances, discipleship, and mentoring .

Daniel by Ronald W. Pierce (Teach The Text Commentary) Book Review by Dr. David P. Craig

A “Must Read” Commentary on Daniel

Daniel by Ronald W. Pierce

I am currently preaching through Daniel in my church and of the 35 commentaries I’m using in my study of Daniel – this book by Pierce – would be ranked in the top 10 for the following 5 reasons:

(1) User friendly – Each chapter is divided into a short pericope (there are 29 chapters in the book based on an exposition of the text; as well as four additional chapters that discuss additional insights on key themes in the book).

(2) Each chapter has a is divided into several helpful and brief sections: 1. Understanding the Text (The Text in Context; Historical and Cultural Background; Interpretive Insights; Key Themes; and Theological Insights); 2. How to Teach/Preach the Text; 3. Helps on Illustrating the Text.

(3) Ronald W. Pierce does an excellent job of describing different interpretations of the text without being overly dogmatic in any particular category of interpretation. He offers a balanced style of interpretation and keeps the focus on the major themes in its canonical context (biblical theology).

(4) The commentary is full of maps; color photographs; archaeological finds; graphs; sidebars; and tables to help you “see” or visualize what’s happening in the text. It is a very helpful feature that is rare in older commentaries.

(5) Brevity. Pierce gives the essentials of what you need to know as a busy pastor or student of God’s Word. It’s practical; and yet provides quick and concise help when dealing with tough and controversial passages.

I highly recommend this commentary for anyone who wants to know, apply, and teach the book of Daniel.


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“Principles to Live By” – Dr. Charles Stanley


Charles Stanley image

Recently one of my favorite people in my home church (Kim Herrera) was promoted to Heaven. As I prepare to speak at her memorial service tomorrow I’m impressed by her marked up Bible. One of the book marks in her Bible is composed of these principles from Charles Stanley on living the Christian life. I think they are excellent and want to share these with those who read my blog. I believe that Kim battled many illnesses and suffered immensely for her Lord and in the midst of all that applied these principles in her own life. She was a wonderful testimony of the peace that surpasses all understanding Paul talked about in Philippians. She truly reflected the glory of our suffering Savior. Here are the 30 principles to live by:

(1) Our intimacy with God–His highest priority for our lives–determines the impact of our lives.

(2) Obey God and leave all the consequences to Him.

(3) God’s Word is an immovable anchor in times of storm.

(4) The awareness of God’s presence energizes us for our work.

(5) God does not require us to understand His will, just obey it, even when it seems unreasonable.

(6) You reap what you sow, more than you sow, and later than you sow.

(7) The dark moments of our life will last only so long as necessary for God to accomplish His purpose in us.

(8) Fight all your battles on your knees and you win every time.

(9) Trusting God means looking beyond what we can see to what God sees.

(10) If necessary, God will move heaven and earth to show us His will.

(11) God assumes full responsibility for our needs when we obey Him.

(12) Peace with God is the fruit of oneness with God.

(13) Listening to God is essential to walking with God.

(14) God acts on behalf of those who wait on Him.

(15) Brokenness is God’s requirement for maximum usefulness.

(16) Whatever you acquire outside of God’s will eventually turns to ashes.

(17) We stand tallest and strongest on our knees.

(18) As children of a sovereign God, we are never victims of our circumstances.

(19) Anything you hold too tightly, you will lose.

(20) Disappointments are inevitable, discouragement is a choice.

(21) Obedience always brings blessing.

(22) To walk in the Spirit is to obey the initial promptings of the Spirit.

(23) You can never outlive God.

(24) To live the Christian life is to allow Jesus to live His life in and through us.

(25) God blesses us so that we might bless others.

(26) Adversity is a bridge to a deeper relationship with God.

(27) Prayer is life’s greatest time saver.

(28) No Christian has ever been called to “go it alone” in his or her walk of faith.

(29) We learn more in our valley experiences than on our mountaintops.

(30) An eager anticipation of the Lord’s return keeps us living productively.


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Posted by on September 30, 2015 in Charles Stanley, Charles Stanley


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As a busy pastor constantly preparing sermons, training leaders, and teaching theology classes, I am always pressed for time to read materials outside of my ongoing ministry. Therefore, I especially appreciate books that are short, substantive, and practical. My greatest goal in life is to make as many multiplying disciples of the Lord Jesus Christ as I possibly can. This book has given me some great tools to use in the process of making and multiplying disciples. It’s only 83 pages but loaded with great ideas, questions, wisdom, and I believe will help me train my leadership and staff to be more effective and efficient in making and multiplying disciples.

Mancini wastes no time in helping church leaders ask the right questions in order to genuinely evaluate their effectiveness in making and multiplying disciples. I didn’t count the questions he asks in this book – but there must be over 100 great questions of evaluation to help you become a church that truly makes an impact for the Kingdom in your community and beyond.

I would highly recommend this book for staffs of churches, elders, deacons, church planters, and long time pastors. I plan on using this book at my next staff retreat. We are seeking to be a church that is less program driven and more missional. This book will help us evaluate our situation, develop a process to be a high impact church that makes multiplying disciples, and give as a road map to get there by asking great questions.


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C.S. Lewis On Wanting Heaven NOW!!!

Is It Wrong to Want Heaven Now? By C.S. Lewis

lewis C.S. writing in his study

We are very shy nowadays of even mentioning heaven. We are afraid of the jeer about ‘pie in the sky’, and of being told that we are trying to ‘escape’ from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is ‘pie in the sky’ or there is not. If there is not, then Christianity is false, for this doctrine is woven into its whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at political meetings or no. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man’s love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.

(Lewis, C. S. A Year with C. S. Lewis (p. 357). Harper Collins, Inc., excerpted from The Problem of Pain).

 Aim At Heaven

Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither. It seems a strange rule, but something like it can be seen at work in other matters. Health is a great blessing, but the moment you make health one of your main, direct objects you start becoming a crank and imagining there is something wrong with you. You are only likely to get health provided you want other things more—food, games, work, fun, open air. In the same way, we shall never save civilisation as long as civilisation is our main object. We must learn to want something else even more.

Lewis, C. S. (2009-03-17). A Year with C. S. Lewis (p. 358). Harper Collins, Inc., excerpted from Mere Christianity).


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A Book Review on Sam Storms’ “The Hope of Glory: 100 Meditations on Colossians”


THOG100DMOC sam storms image

By David P. Craig

I am coming upon my last week preaching a series on the book of Colossians which has spanned 22 weeks. Of the seventeen commentaries I regularly consulted this one by scholar/pastor Samuel Storms was the most helpful for five primary reasons:

(1) It’s thoroughness. Storms organizes this book by giving 100 exegetical meditations on the entire book. No stone is left unturned. Every single phrase and word is expounded upon – in its context, in light of its theological significance, and its practical ramifications are articulated.

(2) It’s Christ-centeredness. Colossians is arguably the most blatantly Christo-centric book in the Bible. However, Storms passion for knowing Christ intimately is highlighted time and again in this book.

(3) It’s readability. This book is not really a commentary but is written for the average, educated follower of Christ.

(4) It’s meditative. Storms helps you think about the splendor of God’s majesty and deepen your satisfaction in Him through the wondrous work He has achieved for you in the person and work of the Lord Jesus Christ.

(5) It’s saturated with Scripture. In particular, if you read every single meditation in this book you will have read through the entire book of Colossians 15 times. I believe that Storms has achieved his ultimate goal of writing this book as follows: “I believe that in reading these mediations on the Christ-exalting Word of Paul’s epistle to the Colossians, the Holy Spirit will awaken in your heart that Joy in Jesus that Peter can only describe as ‘inexpressible and filled with glory’ (1 Peter 1:8).”

If you were only going to have one book to guide you through understanding, meditating on, and applying the book of Colossians this is the book I would recommend you get – hands down. Thanks so much to Sam Storms for this gift to the Church and for all those who are passionately pursuing an intimate relationship with the Lord Jesus Christ.


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Why Does The Trinity Matter?


The Holy Trinity image

By Kevin DeYoung

If any doctrine makes Christianity Christian, then surely it is the doctrine of the Trinity. The three great ecumenical creeds—the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed—are all structured around our three in one God, underlying the essential importance of Trinitarian theology. Augustine once commented about the Trinity that “in no other subject is error more dangerous, or inquiry more laborious, or the discovery of truth more profitable.” More recently, Sinclair Ferguson has reflected on “the rather obvious thought that when his disciples were about to have the world collapse in on them, our Lord spent so much time in the Upper Room speaking to them about the mystery of the Trinity. If anything could underline the necessity of Trinitarianism for practical Christianity, that must surely be it!”

Yet, when it comes to the doctrine of the Trinity, most Christians are poor in their understanding, poorer in their articulation, and poorest of all in seeing any way in which the doctrine matters in real life. One theologian said, tongue in cheek, “The trinity is a matter of five notions or properties, four relations, three persons, two processions, one substance or nature, and no understanding.” All the talk of essence and persons and co-this and co-that seem like theological gobbledy-gook reserved for philosophers and scholars-maybe for thinky bookish types, but certainly not for moms and mechanics and middle-class college students.

So in a few hundred words let me try to explain what the doctrine of the Trinity means, where it is found in the Bible, and why it matters.

First, what does the doctrine mean? The doctrine of the Trinity can be summarized in seven statements. (1) There is only one God. (2) The Father is God. (3) The Son is God. (4) The Holy Spirit is God. (5) The Father is not the Son. (6) The Son is the not the Holy Spirit. (7) The Holy Spirit is not the Father. All of the creedal formulations and theological jargon and philosophical apologetics have to do with safeguarding each one of these statements and doing so without denying any of the other six. When the ancient creeds employ extra-biblical terminology and demand careful theological nuance they do so not to clear up what the Bible leaves cloudy, but to defend, define, and delimit essential biblical propositions. The Athanasian Creed puts it this way: “Now this is the catholic faith: That we worship one God in trinity and the trinity in unity, neither blending their persons, nor dividing their essence. For the person of the Father is a distinct person, the person of the Son is another, and that of the Holy Spirit, still another. But the divinity of the Father, Son, and Holy Spirit is one, their glory equal, their majesty coeternal.”

The two key words here are essence and persons. When you read “essence”, think “Godness.” All three Persons of the Trinity share the same “Godness.” One is not more God than another. None is more essentially divine than the rest. When you read “persons”, think “a particular individual distinct from the others.” Theologians use these terms because they are trying to find a way to express the relationship of three beings that are equally and uniquely God, but not three Gods. That’s why we get the tricky (but learnable) language of essence and persons. We want to be true to the biblical witness that there is an indivisibility and unity of God, even though Father, Son, and Holy Spirit can all be rightly called God. The Persons are not three gods; rather, they dwell in communion with each other as they subsist in the divine nature without being compounded or confused.

Sometimes it’s easier to understand what we believe by stating what we don’t believe.

  • Orthodox Trinitarianism rejects monarchianism which believes in only one person (mono) and maintains that the Son and the Spirit subsists in the divine essence as impersonal attributes not distinct and divine Persons.

  • Orthodox Trinitarianism rejects modalism which believes that Father, Son, and Holy Spirit are different names for the same God acting in different roles or manifestations (like the well-intentioned but misguided “water, vapor, ice” analogy).

  • Orthodox Trinitarianism rejects Arianism which denies the full deity of Christ.

  • And finally, orthodox Trinitarianism rejects all forms of tri-theism, which teach that the three members of the Godhead are, to quote a leading Mormon apologist, “three distinct Beings, three separate Gods.”

Second, where is the doctrine of the Trinity found in the Bible? Although the word “Trinity” is famously absent from Scripture, the theology behind the word can be found in a surprising number of verses. For starters there are verses that speak of God’s oneness (Deut. 6:4Isa. 44:61 Tim. 1:17). Then there are the myriad of passages which demonstrate that God is Father (e.g., John 6:27Titus 1:4). Next, we have the scores of texts which prove the deity of Jesus Christ, the Son—passages like John 1 (“the word was God”), John 8:58 (“before Abraham was born, I am”), Col. 2:9(“in Christ all the fullness of Deity lives in bodily form”), Heb. 1:3 (“The Son is the radiance of God’s glory and the exact imprint of his being”), Tit. 2:13 (“our great God and Savior Jesus Christ”)-not to mention the explicit worship Christ willingly received from his disciples (Luke 24:52John 20:28) and the charges of blasphemy leveled against him for making himself equal with God (Mark 2:7). Then we have similar texts which assume the deity of the Holy Spirit, calling Him an “eternal Spirit” (Heb. 9:14) and using “God” interchangeably with the “Holy Spirit” (1 Cor. 3:16 and 1 Cor. 6:19Acts 5:3-4) without a second thought.

The shape of Trinitarian orthodoxy is finally rounded off by texts that hint at the plurality of persons in the Godhead (Gen. 1:1-326Psalm 2:7Dan. 7), texts like 1 Cor. 8:6 which place Jesus Christ as Lord right in the middle of Jewish Shema, and dozens of texts that speak of the Father, Son, and Holy Spirit in the same breath, equating the three in rank, while assuming distinction of personhood (Matt. 28:19Gal. 4:61 Cor.12:4-61 Peter 1:1-22 Cor. 2:21-2213:14Eph. 1:13-142:1820-223:14-174:4-65:18-206:10-18).

The doctrine of the Trinity, as summarized in the seven statements earlier, is not a philosophical concoction by some over-zealous and over-intelligent early theologians, but one of the central planks of orthodoxy which can shown, explicitly or implicitly, from a multitude of biblical texts.

Third, why does any of this matter? There are lots of reasons, but borrowing from Robert Letham’s work (The Holy Trinity. Philippsburg, N.J.: P & R Publishing, 2004) and in Trinitarian fashion, let me mention just three.

One, the Trinity matters for creation. God, unlike the gods in other ancient creation stories, did not need to go outside himself to create the universe. Instead, the Word and the Spirit were like his own two hands (to use Irenaeus’ famous phrase) in fashioning the cosmos. God created by speaking (the Word) as the Spirit hovered over the chaos. Creation, like regeneration, is a Trinitarian act, with God working by the agency of the Word spoken and the mysterious movement of the Holy Spirit.

Two, the Trinity matters for evangelism and cultural engagement. I’ve heard it said that the two main rivals to a Christian worldview at present are Islam and Postmodernism. Islam emphasizes unity—unity of language, culture, and expression—without allowing much variance for diversity. Postmodernism, on the other hand, emphasizes diversity—diversity of opinion, belief, and background—without attempting to see things in any kind of meta-unity. Christianity, with its understanding of God as three in one, allows for diversity and unity. If God exists in three distinct Persons who all share the same essence, then it is possible to hope that God’s creation may exhibit stunning variety and individuality while still holding together in a genuine oneness.

Three, the Trinity matters for relationships. We worship a God who is in constant and eternal relationship with himself as Father, Son, and Holy Spirit. Community is a buzz word in American culture, but it is only in a Christian framework that communion and interpersonal community are seen as expressions of the eternal nature of God. Likewise, it is only with a Trinitarian God that love can be an eternal attribute of God. Without a plurality of persons in the Godhead, we would be forced to think that God created humans so that he might show love and know love, thereby making love a created thing (and God a needy deity). But with a biblical understanding of the Trinity we can say that God did not create in order to be loved, but rather, created out of the overflow of the perfect love that had always existed among Father, Son, and Holy Spirit who ever live in perfect and mutual relationship and delight.

*Article adapted from the Gospel Coalition blog:


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“Discerning God’s Will” by R.C. Sproul


“It is the will of God.”

How easily these words fall from the lips or flow from the pen. How difficult it is to penetrate exactly what they mean. Few concepts in theology generate more confusion than the will of God.

One problem we face is rooted in the multifaceted way in which the term “will” functions in biblical expressions. The Bible uses the expression “will of God” in various ways. We encounter two different Greek words in the New Testament (boulē and thēlema), both of which are capable of several nuances. They encompass such ideas as the counsel of God, the plan of God, the decrees of God, the disposition or attitude of God, as well as other nuances. Further distinctions in historical theology add to the labyrinth of meanings attached to the simple formula “the will of God.”

Augustine once remarked, “In some sense, God wills everything that happens.” The immediate question raised by this comment is, In what sense? How does God “will” the presence of evil and suffering? Is He the immediate cause of evil? Does He do evil? God forbid. Yet evil is a part of His creation. If He is sovereign over the whole of His creation, we must face the conundrum, How is evil related to the divine will?

Questions like this one make distinctions necessary—sometimes fine distinctions, even technical distinctions—with respect to will of God. Some of those distinctions made by theologians include the following:

(1) The Decretive Will of God

This is sometimes described as the sovereign efficacious will, by which God brings to pass whatever He pleases by His divine decree. An example of this may be seen in God’s work of creation. When God said, “Let there be light,” He issued a divine imperative. He exercised His sovereign efficacious will. It was impossible for the light not to appear. It appeared by the sheer necessity of consequence. That is, the decretive will can have no other effect, no other consequence than what God sovereignly commands. He did not request the light to shine. Nor did He coax, cajole, or woo it into existence. It was a matter of the authority and power vainly sought by the king of Siam when he said to Anna (to no avail), “So let it be said; so let it be done.” No creature enjoys this power of will. No man’s will is that efficacious. Men issue decrees and then hope they will bring about their desired effects. God alone can decree with the necessity of consequence.

(2) The Preceptive Will of God

The preceptive will of God relates to the revealed commandments of God’s published law. When God commands us not to steal, this “decree” does not carry with it the immediate necessity of consequence. Where it was not possible for the light to refuse to shine in creation, it is possible for us to refuse to obey this command. In a word, we steal.

We must be careful not to make too much of this distinction. We must not be lulled into thinking that the preceptive will of God is divorced from His decretive will. It is not as though the preceptive will has no effect or no necessity of consequence. We may have the power to disobey the precept. We do not have the power to disobey it with impunity. Nor can we annul it by our disregard. His law remains intact whether we obey it or disobey it. Even this law cannot ultimately be frustrated. There will come a time when no one will steal. The sinner in hell will be forcibly restrained from stealing. The saint in heaven, in the glorified state of perfected sanctification, will be totally disinclined to theft.

In one sense the preceptive will is part of the decretive will. God sovereignly and efficaciously decrees that His law be established. It is established and nothing can disestablish it. His law exists as surely as the light by which we read it.

Yet we still observe the acute difference between the light’s obedience to God’s creative decree and our disobedience to God’s moral, preceptive decree. How do we account for this?

A common way to resolve this conundrum is by appeal to a distinction between the sovereign will of God and His permissive will.

(3) The Permissive Will of God

The distinction between the sovereign will of God and the permissive will of God is fraught with peril, and it tends to generate untold confusion.

In ordinary language the term permission suggests some sort of positive sanction. To say that God “allows” or “permits” evil does not mean that He sanctions it in the sense that He grants approval to it. It is easy to discern that God never permits sin in the sense that He sanctions it in His creatures.

What is usually meant by divine permission is that God simply lets it happen. That is, He does not directly intervene to prevent its happening. Here is where grave danger lurks. Some theologies view this drama as if God were impotent to do anything about human sin. This view makes man sovereign, not God. God is reduced to the roll of spectator or cheerleader, by which God’s exercise in providence is that of a helpless Father who having done all He can do, must now sit back and simply hope for the best. He permits what He cannot help but permit because He has no sovereign power over it. This ghastly view is not merely a defective view of theism; it is unvarnished atheism.

Obviously the motive behind this specious theology is virtuous. It is fueled by a desire to exonerate God from any culpability for the presence of evil in the world. I am sure God is pleased by the sentiment but repulsed by a theory that would strip Him of His very deity. Calvin said of this:

“Hence the distinction was devised between doing and permitting because to many this difficulty seemed inexplicable, that Satan and all the impious are so under God’s hand and power that He directs their malice to whatever end seems good to Him, and uses their wicked deeds to carry out His judgments. And perhaps the moderation of those whom the appearance of absurdity alarms would be excusable, except that they wrongly try to clear God’s justice of every sinister mark by upholding a falsehood” (Institutes I.xviii.1).

Calvin locates the scurrilous untruth in the faulty distinction between willing and permitting:

“It seems absurd to them for man, who will soon be punished for his blindness, to be blinded by God’s will and command. Therefore they escape by the shift that this is done only with God’s permission, not also by His will; but He, openly declaring that He is the doer, repudiates that evasion. However, that men can accomplish nothing … except what He has already decreed with Himself and determines by His secret direction, is proved by innumerable and clear testimonies” (Ibid.).

Calvin goes on to enumerate several passages that support his thesis, looking to Job, Satan and the Sabeans, the role of Pilate and Judas in the execution of Christ, the role of Absalom in Jewish history, etc.

The key phrase is this: “Therefore they escape by the shift that this is done only with God’s permission, not also by His will.”

Here the operative word is only. If we are in any just way to speak of God’s permissive will, we must be careful to notice not only the word permissive but also the word will. Whatever God “permits” He sovereignly and efficaciously wills to permit. If I have a choice to sin or not sin, God also has a choice in the matter. He always has the ability and the authority to stop me from exercising my will. He has absolute power to restrain me. He can vaporize me instantly if it is His pleasure. Or He can keep me on a long leash and let me do my worst. He will only permit me to do my worst if my worst coincides with His perfect providential plan.

In the treachery perpetrated by Joseph’s brothers, it was said, “You meant it for evil; God meant it for good.” God’s good will was served through the bad will of Joseph’s brothers. This does not mean that since they were only doing the will of God the acts of the brothers were virtues in disguise. Their acts are judged together with their intentions, and they were rightly judged by God to be evil. That God brings good out of evil only underscores the power and the excellence of His sovereign decretive will.

We sometimes get at this same problem by distinguishing between God’s active will and His passive will. Again we face difficulties. When God is “passive,” He is, in a sense, actively passive. I do not mean to speak nonsense but merely to show that God is never totally passive. When He seems to be passive, He is actively choosing not to intercede directly.

Augustine addressed the problem this way: “Man sometimes with a good will wishes something which God does not will, as when a good son wishes his father to live, while God wishes him to die. Again it may happen that man with a bad will wishes what God wills righteously, as when a bad son wishes his father to die, and God also wills it.… For the things which God rightly wills, He accomplishes by the evil wills of bad men.”

About the Author: Dr. R.C. Sproul is the founder and chairman of Ligonier Ministries, an international Christian education ministry located near Orlando, Florida. His teaching can be heard on the program Renewing Your Mind, which is broadcast on hundreds of radio outlets in the United States and in 40 countries worldwide. He is the executive editor of Tabletalk magazine and general editor of The Reformation Study Bible, and the author of more than seventy books (including some of my all time favorites: The Work of ChristThe Holiness of God; Chosen By God; Reason to Believe; Knowing Scripture; Willing to Believe; The Intimate Marriage; Pleasing God; If There’s A God, Why Are There Atheists?, and Defending The Faith) and scores of articles for national evangelical publications. Dr. Sproul also serves as president of Ligonier Academy of Biblical and Theological Studies and Reformation Bible College. He currently serves as Senior Minister of preaching and teaching at Saint Andrew’s in Sanford, FL. The article above was adapted from Ligonier Ministries Tabletalk magazine – August, 1993.


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