Bøger af Jj Lim

The Westminster Larger Catechism: A Brief Commentsary is as the title implies, a short introductory commentary to the historic creed. Serious students of the Bible will find this book to be a tremendous help to ground themselves in sound biblical, systematic Reformation theology. Busy pastors who wish to refresh their understanding and grasp of Reformed Theology will also benefit from this book.

Many, many books and booklets have already been published on the five points of Calvinism. Why another book? Well, this book is quite unique. It is not written by a well-known writer; it is not eloquently written; it is not fully annotated unlike a scholarly work; it is not even approved by an ecumenical publishing house. But it is written by one who had come to the Reformed Faith mostly by self-study; it was first written for instructing a nascent Reformed congregation where members had come out from Arminian and Dispensational churches; it tries to be faithful to the Canons of Dort where the five points are elucidated, and faithful to James Arminius and his followers whose efforts resulted in the convening of the Synod of Dort in 1618; it attempts to navigate through common deviations without fear of offending powerful and influential scholars; it seeks to make the confusing aspects of the differences between Calvinism and Arminianism easier to grasp by providing illustrations, and yes, actual diagrams; and finally, it tries to demonstrate that one can be soundly biblical, and yet rational. Like it or hate it: regardless of whether you profess to be an Arminian or a Calvinist, or in between, you may find this book challenging your commonly held assumptions about the correctness of your thinking in regard to the doctrine of salvation.It is hoped that at least some of us will benefit from this little book to the end that Christ, who laid His life down for His sheep and lambs, may be greatly exalted. He will be exalted when we disabuse our minds of wrong thinking about Him and His work. He will also be exalted when the visible church is more and more populated by members who are transformed by the renewing of their minds rather than by superficial assurances of a place reserved in heaven. He will be exalted when we lift up our hearts in gratitude to praise Him for revealing to us by His Word and Spirit the wondrous truths about what He has done, is doing and shall do for us, his unworthy brethren.

The apostle Paul says: "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Col 3:16). It is obvious, then, that the psalms were divinely appointed for singing. But how should we sing them? With what attitude should we sing them? Should we sing them dispassionately as third parties recounting the feelings and experiences of those who lived almost three millennium ago? Should we try to step into the shoes of the psalmist and attempt to stir up, in our heart, the emotions he felt? Or should we try to ignore the historical context of the songs, and try to link what we are singing with our present experience and situation in life? But what if we have never gone through, and are not going through the experience of the psalmist, -whether it has to do with persecution, sicknesses, controversy against enemies, or wretchedness due to grievous sins? Do we still sing it, but mindlessly, like the way children may sing the tragic love ballad, "Oh My Darling, Clementine!" Surely not! For the psalms are designed for singing in worship: and we are to worship not only with our lips but with our heart!The solution, according to this author, is found in the words of Paul with which we began this blurb. The words of the psalms differ from that of all other songs, for they are "the word of Christ" in a distinct way from all other passages of Scripture. This is the way that the apostles have used the psalms even where the psalm suggests a specific historical context in the experience of the psalmist, and gives no hint that it has anything to do with Christ. Believers, then must sing the psalm in union with Christ to speak of His work and experiences on our behalf, and of His desires and hopes for us. When we sing the psalm, we are, as it were, joining our Savior to sing His words to praise the Father, to encourage and admonish one another, to grieve in the right way, and to imprecate in a godly manner. This simple devotional commentary is an attempt to show how the psalms may be appreciated and used with this understanding in mind.

The Westminster Assembly met from 1643-1649 with a mandate to produce a doctrinal standard that would promote unity between the church in England and Scotland as well as Wales and Ireland. Amongst the numerous documents produced by the Assembly is the Westminster Confession of Faith. This is regarded by many theologians and historians to be one of the most, if not the most, theologically robust, comprehensive and biblical creed that Christendom has ever produced. It is the standard that undergirds most Presbyterian Churches throughout the world. Regrettably, though many Christians today are either unfamiliar with it or can only claim a superficial acquaintance with it. This commentary compiled out of class notes for a sabbath class in Pilgrim Covenant Church in Singapore is designed to give a fairly in-depth introduction to this historic creed to stir an interest to study it and also to encourage its honest use to bring the church back to the Old Paths wherein Christ may be highly exalted through faith and obedience in Him.

The Heidelberg Catechism is well-beloved by most believers who are convinced of the Reformed Faith, including those who subscribe to, prefer and memorise the Westminster Shorter Catechism. This was the original reason why this book was written in the first place. It was not intended as a commentary but as "an appreciation" for those who do not use it as a primary subordinate standard. Those who are looking for a fuller commentary may consider the one by the original author Ursinus, or the "Firm Foundation" by the presumptive co-author of the Catechism, Olevianus, or even the very useful contemporary study by G.I. Williamson. But if you are more familiar with the Westminster Standards, and would like to a quick introduction to the Heidelberg Catechism, which also deals with some of the differences between the two standards, this little offering may prove helpful.May our Lord Jesus Christ: "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (HC 18) be exalted even a little by this feeble effort to promote the knowledge and love of Him.

A Reformed Presbyterian minister who is more familiar with the Westminster Standards takes a peek into the Belgic Confession to verify and celebrate the unity that the two traditions enjoy. He does not fall head over heel in love with it, but certainly comes to appreciate its beauty and warmth, as well as its biblical fidelity. Despite being more than 86 years older than the Westminster Confession of Faith, and lacking some of the more advance theological concepts that the Reformed Church of almost all stripes, now embrace, it remains a venerable statement of faith with articles that we can all confess together heartily.