Eschatology

Ezekiel 37:15-28 and Elements of God’s Future Promises to Israel

The Prophet Ezekiel was called to an unusual but important ministry to the captives of Judah in Babylon. Despite his unusual methods (e.g., symbolic acts) and extraordinary visions (e.g., Ezek...
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Ezekiel 37:15-28 and Elements of God’s Future Promises to Israel
Eschatology

Why the Promises to Israel Matter Today

Orthodoxy1 always precedes orthopraxy.2 Correct doctrine always precedes correct practice. No one can function with biblical practice and methodology without first having correct beliefs...
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Why the Promises to Israel Matter Today
Christology

Fulfilled Messianic Prophecies from the Book of Zechariah

Among the most intriguing prophetic sections of the Bible are the prophecies of Zechariah which are contained in the book that bears his name. Zechariah is teeming with Messianic prophecies,...
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Fulfilled Messianic Prophecies from the Book of Zechariah
Christology

The Virgin in Isaiah 7:14

INTRODUCTION According to the Gospel of Matthew, the virgin Mary was found to be with child of the Holy Spirit. Jesus the Messiah was miraculously conceived, and, several months later,...
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The Virgin in Isaiah 7:14
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Definition and Direction Statement, Part 3

Adopted by the Board of Directors—September 15, 2006 FBBC&TS exists as a Fundamentalist Baptist institution of Christian higher education to disciple vocational Christian workers and leaders. Faith stands committed to pressing the claims of Christ upon our students. We want our students to consider vocational Christian service, and we view such a calling as a sacred trust and a high honor. Annually, members of the Board of Directors, the administration, the faculty, and the staff reaffirm their support for the school’s objective, as mentioned in the “Historic Position Statement,” to train men and women for leadership roles in Christian service within fundamentalism.

Definition and Direction Statement, Part 2

FBBC&TS Exists as a Baptist institution of Christian Higher Education. As a Baptist institution, we believe in the primacy of Scripture over creeds and the formulations of councils. We consider the New Testament, especially the Epistles, to be foundational for faith and practice. We hold to the two ordinances: communion as a memorial of Christ’s death and believer’s baptism by single immersion as a public testimony to the truth of the gospel. We believe in the New Testament origin of the Church and so we distinguish between the Church and the nation of Israel.

Definition and Direction Statement, Part 1

Adopted by the Board of Directors—September 15, 2006 Faith Baptist Bible College and Theological Seminary exists as a Fundamentalist Baptist institution of Christian higher education to disciple vocational Christian workers and leaders for local churches throughout the world. Faith Exists as a Bible College. In 1893, at the Chicago World’s Fair, William H. Jordan heard Evangelist D. L. Moody speak about the importance of training Christian workers for the ministry. Deeply impressed by Moody’s comments, Jordan developed a burden to establish a school to carry on that vision.

“Fundamentalism” Distorted and the Baptist Distinctives Resounded, Part 2

In 2003, the University of Chicago Press published Strong Religion: The Rise of Fundamentalisms around the World, a “revised and elaborated version” of the “Fundamentalism Project.” This accessible overview (281 pages) was written by R. Scott Appleby, along with Gabriel A. Almond (Stanford University) and Emmanuel Sivan (Hebrew University of Jerusalem). According to Strong Religion, “Fundamentalism” is a “hypothetical family,” “a reactive, selective, absolutist, comprehensive mode of antisecular religious activism” (14). Thus “the resistance to modern forms of secularization is a defining common feature of religious fundamentalisms” (20).

“Fundamentalism” Distorted and the Baptist Distinctives Resounded, Part 1

Christian “Fundamentalists” have traditionally defined themselves not only by doctrine, but also by a disposition of “earnestly contending for the faith” through persistent evangelism, ecclesiastical separation, and an aggressive confrontation of apostasy through spoken and written word. Recently, adherents have recognized a definite shift in the use of the label “fundamentalist” in the public media and popular culture (including frequent references made to “Islamic fundamentalists”), although few laypeople can explain the details of the noticeable alteration. This inability can be partially explicated through a curious irony: fundamentalists have generally avoided secularized institutions of higher education, and the shift in terminological definition began in academia without fundamentalists themselves present at the discussion table.

Why We Reject the Apocrypha

The subject of the Apocrypha can be difficult and detailed, but this article should simplify matters. If you want to explore this subject in greater detail, you should read a chapter entitled, “The Old Testament Apocrypha and Pseudepigrapha” in the book A General Introduction to the Bible by Norman Geisler and William Nix, published by Moody Press. Unless otherwise noted, the facts and arguments used in this article are taken from this source. What Books Belong in the Old Testament? The word canon means “ruler” or “standard” by which something is judged.

Seeker Sensitive or Sinner Sensitive? Part 2

In the last issue I presented what I believe to be the short-comings of the Seeker Sensitive movement. It has been my observation that this movement, though beginning with good intentions, has strayed from the biblical model of evangelism. “Seekers” have become a marketplace and the gospel a commodity, the price of which has been continually lowered to meet the demands of the consumer. The tragic loser is the sinner himself, who has been misled to believe that salvation can be on his terms rather than God’s.

Seeker Sensitive or Sinner Sensitive? Part 1

Maybe it’s just me, but does it seem as if many are saying that no one has been “sensitive” to “seekers” until the end of the twentieth century? One gets the feeling from such writers that, until recently, most Christian evangelism was overly aggressive, mean-spirited, and did everything possible to turn sinners off to the gospel. But, now, thanks to contemporary cultural relevancy, the world can finally be won because now we can understand and truly reach out to the sinner.

David’s Musical Therapy, I Samuel 16:14-23, Part 2

In part one we looked at three topics relating to 1 Samuel 16:14–23: The problem of evil, the identity of the evil spirit, and the solution for King Saul’s affliction. In this article, we will investigate the ability of David’s music to bring about a two-fold deliverance for King Saul’s affliction, but, first, some interpretive issues are appropriate to consider. A number of commentaries say that David’s music had little if anything to do with Saul’s recovery; this interpretation, however, ignores the language employed by Samuel under the inspiration of the Holy Spirit.

David’s Musical Therapy, I Samuel 16:14–23, Part 1

A hot topic brewing in Baptist churches today is the subject of music. Although music is not on the theological level of Christology, the practical considerations of a leader’s music philosophy affect the local church on every level; for that reason this topic is on the front burner for many people. These articles will discuss a premier text dealing with the power of music. Part one will discuss the problem of evil, the identity of the evil spirit, and the solution for Saul’s affliction.

Works Cited

  1. Correct Doctrine[]
  2. Correct practice; one’s manner of living.[]