About the Book
"The Full Armor of God" by Larry Richards explores the importance of spiritual warfare and being prepared to combat the forces of evil. The book provides practical guidance on how to put on the full armor of God as outlined in Ephesians 6:10-18, in order to stand firm in faith and overcome challenges in life. Through biblical examples and personal anecdotes, Richards demonstrates the power and protection that come from fully equipping oneself with God's armor.
Charles Hodge
Scholar, educator, churchman, and distinguished American Presbyterian systematic theologian of the nineteenth century, Charles Hodge was born in Philadelphia in 1797. Following his father’s untimely death a few years after he was born, Charles and his brother were raised by their godly widowed mother. In 1812 Hodge’s mother moved the family to Princeton in hope of matriculating her sons at Princeton College.
Charles Hodge graduated from Princeton College in 1815. During the 1814-15 school year a revival broke out on the college campus: Charles was one of a number of students converted during this time of spiritual refreshing. At the encouragement of Archibald Alexander, he enrolled at Princeton Theological Seminary, graduating with the class of 1819.
Ordained in 1821, his scholarly gifts led to an appointment by his denomination in 1822 to serve as the seminary’s third faculty member. As Professor of Oriental and Biblical Literature, Hodge’s primary responsibility was instruction in biblical languages, hermeneutics, biblical criticism, and study of Old Testament texts. During 1826-28, he travelled to Europe to study with the leading European biblical and theological scholars. Hodge focused his studies on theology and biblical interpretation, with additional concentration in Semitic and cognate languages. His studies in Europe made him one of the leading Hebraists teaching in an American theological institution in the early nineteenth century. In the coming decade, Hodge would be assisted by the linguistic talent and philological expertise of Joseph Addison Alexander.
With Addison’s arrival, Hodge concentrated his labours on New Testament texts and studies, serving as Professor of Exegetical and Didactic Theology from 1840 to 1854. From 1854 until his death in 1878, he served as Professor of Exegetical, Didactic, and Polemic Theology.
During his half-century tenure at Princeton, Charles Hodge held several chairs, but is probably best remembered for the reputation he established as Professor of Systematic Theology. A stout Calvinist with a deep love for the Reformed confessions, his literary labours often involved a polemical thrust, as he sought to defend and expound the Reformed theology of the Protestant Reformation, and the teachings of the Westminster Confession and the Larger and Shorter Catechisms, as received and adopted by the Presbyterian Church in the United States of America.
A prolific author, Hodge served for many years as editor of the seminary journal, Biblical Repertory and Princeton Review. Under his editorship, it became the leading theological journal of the nineteenth century: Hodge’s personal contributions included articles on biblical studies, spirituality, church history and historical theology, ecclesiological issues, philosophy, politics, slavery, abolition and the Civil War. An active churchman, he was at the forefront of ecclesiastical debates and discussion. In addition to articles and essays, Hodge published commentaries on Romans, 1 and 2 Corinthians, and Ephesians. A major historical work in defence of old-school Presbyterian doctrine and practice, The Constitutional History of the Presbyterian Church in the United States of America, appeared in 1840. His popular work on piety, The Way of Life, was published in 1841. His three-volume magnum opus, Systematic Theology, was published in 1872-73, and confirmed him as the outstanding Calvinistic systematic theologian of the nineteenth century. Additional publications on the relationship between Christianity and science, and a collection of essays delivered at the Sabbath Afternoon Conferences (published by the Trust as Princeton Sermons), served to further confirm the breadth of his academic competency and the depth of his Christian piety.
[James M. Garretson in Princeton and the Work of the Christian Ministry, Volume 2 (Banner of Truth, 2012)]
Today Is Just in Time
His circumstances were a nightmare. Not only did he live in the land of whoredom, standing on the brink of national judgment, but his job seemed more like a sick joke than a divine commission. Go marry a prostitute and get her pregnant, God told Hosea, because I have a message to send my sinful people (Hosea 1:2). No prophet of Israel received convenient instructions, but this was about as rough as it ever got. Not to mention, all this drama — this real-life theater — was for a faithless people. Israel had it good from God, until they coopted his blessing to serve Baal, doubling down their opulence, partying hard, and forgetting all about the One who had called them out of slavery. The relationship between ancient Israel’s sin and their forgetfulness is not ironic. If sin makes people stupid (and it does), spiritual adultery makes us oblivious: She did not know that it was I who gave her the grain, the wine, and the oil, and who lavished on her silver and gold, which they used for Baal. . . . [Israel] went after her lovers and forget me, declares the Lord. (Hosea 2:8; 4:6, 10–12) They were filled, and their heart was lifted up; therefore they forgot me. (Hosea 13:6) I took them up by their arms, but they did not know that I healed them. (Hosea 11:3) Grace on the Edge Now the time had come to reap God’s wrath — hence the prophetic work of Hosea. “I will punish them for their ways and repay them for their deeds” (Hosea 4:9). The charges had piled up. Judgment was breathing down their necks. Any day now, we’d be saying if we were there, and things are about to blow. Wholesale captivity is right around the corner, and before that, an invading Assyrian army. But then there’s a call to repentance. The context is so pervasively negative, commentators have debated whether it’s serious or sarcasm. Come, let us return to the Lᴏʀᴅ; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him. Let us know; let us press on to know the Lᴏʀᴅ; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth. (Hosea 6:1–3) Hosea is for real. He means it. This book is laced with surprising words of grace; even in the midst of accusation, mercy is busting at the seams (Hosea 2:14–23; 3:1–5; 10:12; 11:1–12; 12:9; 14:1–9). In the rubble of Israel’s wickedness, in the aftermath of their apostasy, the plea still goes forth: Let us know him; Let us press on to know the Lord. Mighty in His Mercy It is a plea for us as much as for them. Know the Lord, Hosea says. Even in their mess, even in their shambled condition, when the icky-ness of their past sin is corroding the present, Hosea holds out the invitation: Today, would you turn? Will you press on to know him now? There is a theological fact to grasp here — or perhaps more, a divine emotion to feel. Just when all we can imagine is stern, hard, cold; there is warmth, eyes of hope, hands held forth. God is not like us, after all. Maybe one shot and we’re done. Maybe a few more here and there, depending on our mood, differing measures of grace, or various personalities. But not with God. How can I give you up, O Ephraim? How can I hand you over, O Israel? . . . My heart recoils within me; my compassion grows warm and tender. I will not execute my burning anger; I will not again destroy Ephraim; for I am God and not a man, the Holy One in your midst, and I will not come in wrath. (Hosea 11:8–9) As he told Moses so many years before, God tells us again: he is holy by his mercy — and it is always available to his people if they would but turn and trust him. Turning Today Which means, no matter what your yesterday looked like, the invitation is open still. Today is just in time. Like Puddleglum told Eustace and Jill, after they had muffled their obedience, while they were clearly frustrated, feeling like idiots, assuming they’d ruined everything, “Aslan’s instructions always work: there are no exceptions. But how to do it now — that’s another matter” (Silver Chair, 121). Stop for a moment, and think. It does not matter what happened yesterday, or last year, or that one time back then. What matters is this moment, now, when the mercy of God in Jesus is extended to you. All is not calloused. Remember, Jesus died in your place and took the wrath that belongs to you, if you would but trust him. As sure as the sun comes up, as sure as it rains, God has promised mercy to his people when they repent (1 John 1:9; 2 Chronicles 7:14). God’s mercy is always available to his people if they would but turn and trust him. Whatever wreck your life might be, however nightmarish your circumstances seem, Jesus is ready to embrace you. His righteousness is ready to clothe you. The mighty wave of his mercy is growing higher and higher, soon to crash over your soul, if you would just turn, if you would but seek him. Would you? Even in the midst of your mess, would you turn to him? Let us know; let us press on to know the Lord. Article by Jonathan Parnell Pastor, Minneapolis, Minnesota