Bøger af John G Reisinger

John G. Reisinger, with his familiar clarity and respect for the Scriptures, investigates the nature of the new covenant church. Should it be understood primarily as an organization structured with officers and by-laws? Or is the church first and foremost those called to faith in Christ, by the Holy Spirit, through the Word of God proclaimed? The true and accurate translation of the word ekklesia demonstrates, namely, that the ekklesia of Christ is they, meaning people, and not it, meaning an organization. If you cannot speak of the ekklesia as 'they' but constantly think and speak in terms of 'it' you have not totally come out of Romanism! John G. Reisinger has served the body of Christ for over sixty years. This is his twenty-fourth title in print. He is well known and loved for his gift of making seemingly difficult topics easily understandable to the edification of The New Covenant Church- Ekklesia-of Christ.

Studies in Galatians is not, nor does it claim to be, a verse-by-verse exegetical commentary even though it does comment on nearly every verse in Galatians. It is not aimed at professional theologians but at "the man in the pew." This in no way means that technical books written by theologians are not just as vital as books like Studies in Galatians. It does mean that books such as this are also vital. This book attempts to bring the message of Galatians into the twenty-first century and show how Paul's message to the Galatians is a great help in dealing with some of the identical questions and problems that Paul faced in the first century. John Reisinger is an evangelist, theologian, and conference speaker. He is well-known for a unique ability to make profound and deep truths simple and understandable. He likes to say, "God has called us to feed sheep, not giraffes." One has remarked, "John puts the cookies on the lower shelf where all can reach them." Unfortunately, this has a down side. No one will read Studies in Galatians and say, "I do not know what he meant." The reader will clearly understand what the author means and will either love it or strongly disagree. The one concept that readers will truly grasp is that "walking in the Spirit" and "not being under the law, but under grace" is the same thing. One will learn that biblical, victorious living begins with the biblical theology of "free from the law." Studies in Galatians is unashamedly rooted in a commitment to the Doctrines of Grace and New Covenant Theology.

Ecclesiastes is a clear confirmation that life, apart from God, is meaningless. Solomon proved this conclusion. We make excuses for not being satisfied. If only we had more time. Solomon could devote every waking hour to his pursuit of meaning and happiness and could find neither. If only we had more money to spend. Solomon had the wealth to buy anything and still found nothing to satisfy him. If only I had not been so distracted. In Solomon's day there were no wars, no catastrophes. He was free to give all his attention to his pursuit of satisfaction, yet came up empty. If the God of grace enables you to be honest with reality, you will not escape tears and sorrow, but the tears will flow down a smiling face and the sorrow will not be the sorrow of despair but will be accompanied with the sure hope of the Gospel. On the one hand, see and believe that everything, apart from the grace of God, is meaningless, and at the same time, fear God and keep his commandments (cf. Eccl 12:13).

If we primarily use the Old Testament Scriptures to form our understanding of eschatology, we likely will embrace a premillennial understanding of Abraham's and David's expectations. At the risk of over-simplifying, we will refer to this as a Dispensational hermeneutic. If we use the texts in the New Testament Scriptures that deal with the promise to Abraham we likely will favor the amillennial position. Again, at the risk of over-simplifying, we will call this a Covenant hermeneutic (short for Covenant theology). Currently, New Covenant theology has no clearly defined hermeneutic. Adherents of New Covenant theology have attempted to answer this question by modifying either Covenantal hermeneutics or Dispensational hermeneutics. One of the basic presuppositions of New Covenant theology is that the New Testament Scriptures must interpret the Old Testament. "How do the New Testament writers interpret the kingdom promises of the Old Testament?" Do the New Testament writers give a literal, or "natural," meaning to the kingdom promises in the Old Testament, or do they spiritualize those prophecies? This book represents an attempt to begin serious work toward establishing New Covenant hermeneutics from the ground up-that is, without beginning with either Covenantal or Dispensational hermeneutics.

Covenant theology teaches that Christ is currently reigning as King and Priest; but does not allow Him to replace Moses the prophet as the new and final lawgiver. Dispensationalism insists that Christ can be King only in the future, after this present church age. Against these misunderstandings of the scriptures, Pastor Reisinger clearly demonstrates that the New Testament Scriptures show that: Christ is the true and final Prophet who replaces Moses as the new lawgiver; Christ is the true and successful Priest who replaces the Aaronic priesthood; and Christ is the true and everlasting King who fulfills the covenant promise to David. The men who held the offices of Prophet, Priest and King under the old covenant controlled, in one way or another, the entire life, worship and morality of the theocratic nation of Israel, the old covenant people of God. Christ, as the new covenant Prophet, Priest and King, controls the entire life, worship and morality of the church, the new covenant people of God.

Hay seis principios que son básicos al concepto de la soberanía de Dios en la providencia que corren a través de la palabra de Dios y esfuerzan su mensaje de la salvación. 1.Dios siempre está en control de todas las cosas y constantemente trabaja en lograr su plan. 2.Dios controla y usa todo el mundo, aun el diablo, llevando su plan a cabo. 3.Dios castiga los que El usa en completar sus propósitos cuando actúan con motivos incorrectos. 4.Todas cosas vienen de Dios, pero el diablo es el agente de toda maldad. Dios tiene un plan y propósito definitivo para el mundo. Es imprescindible comprender y creer estos seis principios para poder tener un entendimiento bíblico de Dios o de la teleología de su gracia soberana. Poder captar y aplicar estas verdades en su vida cotidiana es fundamento para establecer una esperanza bíblica que nos lleva a una alegría verdadera en el Señor. Es difícil tener una seguridad y esperanzada razonable y asegurado mientras que vivamos en nuestro mundo loco, sin conocimiento y aprecio de la soberanía de Dios en la providencia personificada en estas seis verdades bíblicas. ¿Entiende usted el mensaje de esperanza y gracia indicado en la palabra de Dios, o tiene algún problema entendiéndolo en un sistema coherente? ¿Puede usted relacionarse a las verdades de la Biblia en su vida cotidiana, o le parecen las doctrinas de la escritura sin relación a las situaciones de la vida real de su mundo personal hoy? Este folleto se escribió precisamente para darle ayuda clara y específica en estas dos áreas. Su diseña es para ayudarle a entender lo que realmente dice la Biblia y lo que significa, y además aplicar ese mensaje a las situaciones de la vida real que les hace frente en su mundo personal.

Most of the material in this book was originally printed in booklet form. The chapter titled The Sovereignty of God in Providence has been translated into four languages. There are three known people who were on the verge of suicide and were brought to bow in faith, hope, and love to our sovereign God through God using this message in their life. The chapter on limited atonement has helped many so-called "four and one-half point Calvinists" see limited atonement as the foundation and linchpin of the Doctrines of Grace. One of the constant comments about John Reisinger's teaching in both the pulpit and writing is his ability to make difficult subjects easy to understand. Someone said, "He puts the cookies on the bottom shelf." John says, "We are called to feed sheep, not giraffes." This book is not written primarily for seminary students; it is written for the man in the pew. It is aimed at introducing God's people to what has been called the Doctrines of Grace that cluster around the sovereignty of God. We know of no better book to introduce fellow believers in basic Reformed Theology's view of sovereign grace than this book.

The subject of continuity and discontinuity between the Testaments is one of the "hot button" issues in theology today. How many of the laws in the Old Testament are Christians to obey today and how many are fulfilled and done away in Christ? Some theologians divide the Law of Moses into three lists of laws: the ceremonial law, the civil law, and the moral law (the Ten Commandments). The ceremonial and civil laws have been fulfilled, but the moral law is still in effect without change. Any suggestion that the Ten Commandments have been altered or dropped in any sense earns the label "antinomian." This book affirms the following: the Ten Commandments are a vital part of a Christian's rule of life, not as they were written on the tablets of stone for Israel (Exodus 34:27, 28), but as they were interpreted and applied by Christ and His apostles. Our Lord raised the moral standard in the Sermon on the Mount and in the epistles. He changed some laws, dropped some laws, and added some laws. He never contradicted Moses, but He did contrast His new and higher law with Moses. The real issue is this: Does Jesus replace Moses as a new lawgiver in the same sense that He replaces Aaron as high priest? Is Jesus a new lawgiver, or is He merely the final interpreter of Moses? The answer comes as part of a larger question about continuity and discontinuity. When we discuss covenants, there is total discontinuity-the Old Covenant, in its entirety, has been replaced by the New Covenant. If we discuss God's one unchanging purpose in sovereign grace, there is one hundred percent continuity.