Many people today have been taught and are convinced that the theory of evolution is a fact, and if they also happen to believe in God, they believe that he created the world by means of evolution. Therefore, they believe the creation story in Genesis is a “myth.” If you are one of those people, there is nothing I can say at this point to convince you otherwise, so I won’t try. I merely ask you to put that issue aside for the time being. Get to know who Jesus is through reading this book. That’s the first important step. Then, if you become convinced he is who the Bible says he is, and choose to enter into an experiential faith relationship with him as your Master and Savior, he will lead you to the understanding he wants you to have about creation and evolution. Try not to worry about it now. But having an understanding about the fall of mankind into sin as taught in Genesis is essential to understanding the message of the New Testament.

Daniel M. Berger, The Interpreted New Testament: An Expanded Paraphrase with In-line Commentary, Loc. 352.

Together, the Hebrew Scriptures and the New Testament tell us the story of God’s plan for humanity. Don’t complain that it’s too complicated. Life is complicated, and if you want to understand life well enough to get ahead, you need to be willing to spend some time learning the “ins and outs” of things. God’s plan isn’t overly complicated, but it is true that it can’t all be absorbed in a day.

Daniel M. Berger, The Interpreted New Testament: An Expanded Paraphrase with In-line Commentary, Loc. 222.

Schoolteachers commonly sow the first seed into the hearts of children. They first season them. As the seed is, such will the crop be; as the first seasoning is, so will the flavor continue to be. If they sow no good seed at all, what harvest can be expected? If they sow a corrupt seed of rudeness, lack of self-control, irreverence, superstition, and any wickedness, the crop must correspond to that. But if they sow the good seed of education, civility, and piety, there is great hope of a good crop. From this it follows that they are of great use and may bring much good, not only to the children themselves and their parents, but also to the church and nation.

William Gouge, Building a Godly Home: A Holy Vision for Raising Children, 179.

Thanksgiving of the congregation (22:28–32). In the concluding words of thanksgiving, there is a move away from the individual perspective of the earlier portion of the liturgy to a more cosmic perspective. Although at first the change seems abrupt, it is entirely appropriate; it sets the particular event of deliverance into a broader and more balanced perspective, and yet it is still related intimately to the earlier liturgy. Hence, it is unnecessary to suppose that the last section is not an integral part of the original psalm, as proposed, for example, by Martin-Achard (VCaro 65 [1963] 78–87). Ultimately God is king and controls the affairs of all mankind and all nations (v 29); all persons need to remember that and to worship—the psalmist who forgot it in his sense of desolation (v 2), the enemies who implied that God was not in control (vv 8–9). The particular incidents of desolation and deliverance need to be set in the larger perspective—“dominion belongs to the Lord” (v 29). But the concluding praise also ties in with another theme of the liturgy, namely the nearness of death. Though the psalmist had been delivered from death, its nearness was no excuse to cease from worshiping God; those about to die should also bow down in worship before the God of the universe (v 30). Survival is not so much important for its own sake as it is important for providing a further opportunity for participation in the worship of God . . .

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 198.

Forsaken by God (22:2–6). The worshiper begins by expressing the darkest mystery of his suffering, namely the sense of being forsaken by God. It is a mystery because it appears to be rooted in a contradiction, namely the apparent contradiction between theology and experience. Theology, based upon the tradition and experience of the past, affirmed unambiguously that trust (the verb is used three times, for emphasis, in vv 5–6) resulted in deliverance. Indeed it was of the essence of the covenant faith that those who trusted in the holy God would not be disappointed—hence the praise of Israel upon which God was enthroned (v 4). But experience was altogether at odds with theology; whereas the fathers trusted and were delivered, the essence of the psalmist’s complaint (“my moaning,” v 2) was “the distance of my salvation.” The God of covenant, who was believed not to have deserted his faithful people, appeared to have forsaken this worshiper who, in sickness, faced the doors of death. And it was the sense of being forsaken by God that was the fundamental problem—more grave than the actual condition of sickness and the threat of death.

Peter C. Craigie and Marvin Tate, Psalms 1-50, Volume 19: Second Edition (Word Biblical Commentary), 198.

“And it is on Sunday that we all make
assembly in common, since it is the first day, on which God changed darkness and matter and
made the world, and Jesus Christ our savior rose from the dead on the same day.”

Justin Martyr

It has always been a matter which the Church has held in singular commendation, to see that little children should be instructed in Christian doctrine. That this might be done, not only were schools opened in early times, and people enjoined to teach their families well, but it was also a public practice, to examine children in the churches on articles of faith common to all Christians. That this might be carried out in order, a formulary was used which was called a Catechism. Thereafter the devil rending the Church, and making it a fearful ruin (the marks of which are still visible in most of the world), overthrew this sacred polity, and left nothing behind but certain remnants, which cannot but beget superstition, without any edification. This is ‘confirmation’, as they call it, in which there is nothing but mimicry, and has no foundation. What we set before you, therefore, is nothing else than the use of things which from ancient times were observed among Christians, and which has never been neglected except when the Church has been wholly corrupted.

From “To the Reader” in Calvin’s Geneva Catechism (French 1541 / Latin 1545)

The remedy both to legalism and antinomianism, therefore, is the free grace of God in Jesus Christ. The grace of God to us through the covenant of grace established in Christ’s blood should lead us to love and cherish the law of God.

RYAN M. MCGRAW, THE DAY OF WORSHIP – REASSESSING THE CHRISTIAN LIFE IN LIGHT OF THE SABBATH, 101.

Most of the duties set forth in connection with the Sabbath in Scripture relate to corporate rather than private worship. The “song for the Sabbath day” included morning and evening worship (Ps. 92:1–4). If the church of which you are a member has evening as well as morning worship, if you are at all able, attend both services. We often undervalue what happens in corporate worship simply because we lack the faith to believe that God is there in our midst. Although some of us gather together in small congregations in simple buildings with poor singing, we must come to corporate worship recognizing that, in a peculiar manner, we enter into the heavenly sanctuary and join the chorus of an innumerable company of angels. A large part of keeping the Sabbath is taking advantage of corporate worship. This is the high point of the day, and it is the part of the Sabbath that most closely resembles heaven.

RYAN M. MCGRAW, THE DAY OF WORSHIP – REASSESSING THE CHRISTIAN LIFE IN LIGHT OF THE SABBATH, 84.

The primary benefit of the Sabbath day comes through the means of grace, and you should structure the day so you are able to spend as much of it using the means of grace as you are able.

RYAN M. MCGRAW, THE DAY OF WORSHIP – REASSESSING THE CHRISTIAN LIFE IN LIGHT OF THE SABBATH, 83.