Part Five of Barnhouse’s commentary considers the Christian life in practical terms, “For the Christian life is not withdrawal from the world.” Entitled God’s Grace, Part Five takes a look at Romans 5:12-21. Barnhouse expresses the purpose of this section of the epistle in messages such as “Adam Versus Christ,” “Reigning in Life,” “The Pure Doctrine of Grace,” and “God’s Motives for Grace” to name a handful of the 25 messages included.
- Title: God’s Grace: Romans 5:12-21
- Author: Donald Grey Barnhouse
- Publisher: Eerdmans
- Publication Date: 1959
- Pages: 185
About Donald Grey Barnhouse
Donald Grey Barnhouse (1895-1960). Probably the best known and most widely followed American Bible teacher during the early middle decades of this century. Born in Watsonville, California, he gained his training in a broad variety of institutions including Biola, Princeton Seminary, Eastern Seminary, and the University of Pennsylvania. In 1927 Barnhouse accepted the pulpit of Tenth Presbyterian Church in downtown Philadelphia, and it was from this church, where he continued the rest of his life, that he built his national and international empire. As early as 1928 and continuing through most of his career he spoke over radio networks of up to 455 stations, using the Bible expository method of teaching. The popularity of these broadcasts and later telecasts led to many invitations to conduct Bible conferences, and the increasing demand of these conferences led him, after 1940, to be absent from his pulpit six months a year. Also serving as an outlet for his sermons, Bible studies, essays, and editorials were the two magazines which he founded and edited, Revelation (1931–49) and Eternity, which continues to the present.
Barnhouse’s theology was an eclectic yet independent mix of dispensationalism, Calvinism, and fundamentalism. As a dispensationalist he developed elaborate eschatological schemes, yet he departed significantly from much dispensationalist teaching. His fearless and brusque attacks upon liberal Presbyterian clergymen led the Philadelphia Presbytery to censure him in 1932, yet he opposed the fundamentalist concept of separation, and in his later years gradually grew more mellow in his relations with the Presbyterian Church and the National Council of Churches..