The Prophetic Presbyterian & His Narrow Way

Argument In order for someone to be qualified for the office of Apostle, they must meet the following criterion:    In addition to being morally qualified like an elder/deacon ( 1 Timothy, Titus):    So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22  beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection. (Act 1:21 - 22 ESV) Reply The text only establishes that witness to Christ’s resurrection was **their** requirement for choosing Judas Iscariot’s replacement for church treasurer, not a universal requirement for apostolic office.      In addition, when speaking of qualifications for ecclesiastical office, the NT pattern is to speak in terms of commands.    What we have here is a statement about their immediate needs that has been extrapolated into a universal qualification for office...

Westminster Shorter Catechism  God’s Goodness An Exposition of the Assembly’s Shorter Catechism  by John Flavel Of God’s Goodness Q. 1. What is the goodness of God? A. It is an Essential Property of his Nature, whereby he is absolutely and perfectly good in himself, and the Fountain of all communicated goodness to the creature. Psalm 119:68. Thou art good, and dost good, teach my thy statutes. Q. 2. How doth the goodness of God differ from the mercy of God? A. It differs in its objects; for the Misery is the Object of Mercy; but goodness extends to the Creatures that are happy, as well as miserable: as the Angels. Psalm 145:9. The Lord is good to all, and his tender mercies are over all his works. Q. 3. What is the first Property of God’s goodness? A. That all his other Attributes flow out of it as their Fountain: The other acts of God are but the Effluxes of his goodness. Exodus 33:19. And he said, I will make all my goodness pass before thee, and I will be gracious to whom I...

I recently ran across an article by Michael Heisner on the differences between the Masoretic Hebrew version of Deuteronomy 32:8 & the Septuagint reading.    The essence of the question is “Which version is correct?  The LXX (Sons of God) or the Masoretic Hebrew (Sons of Israel)?    He is correct that Deut. 32:8 alludes to Babel, but he’s wrong to assert that the scribes altered the text to protect God’s reputation. That’s a conspiracy theory on his part.   He ought to have known better, & in reality the scribe or scribes’ motive is irrelevant.  The doctrine of the Inspiration of Scripture doesn’t specify that God protects His people from being motivated in a manner we ourselves find objectionable.   Rather, it specifies that Scripture is occasioned.     Heisner theorizes that at some point, the scribe or scribes who wrote the younger text (the Masoretic) found that references to competing gods was objectionable.   Therefore...