The Peace of God

"Peace in the New Testament carries all the dimensions of meaning that the great Hebrew word shalom, to which it corresponds, had come to bear. Shalom signifies the stable state of well-being, personal and communal, external and internal, that the fullness of God's blessing brings" (J. I. Packer, Keep in Step with the Spirit, p. 216).

Calvinism Everywhere, Part 4

Another glorious text highlighting God's glorious governance of all things:

1 Sam. 2:6-8: "The LORD kills and brings to life; he brings down to Sheol and raises up. The LORD makes poor and makes rich; he brings low and he exalts. He raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the LORD's, and on them he has set the world."

Be sure to take to heart what is really being declared here by Hannah. When life is given, who does it? When life is taken, who's responsible? Whether a person goes down to Sheol or is lifted up (we might now say, goes to heaven or hell) is determined by whom? And so on. Again and again note the Actor. God is supreme over all.  And blessed is Hannah for knowing and exulting in it. Additionally, in many respects this prayer of Hannah is programmatic for Samuel. As you read through Samuel, consider how the themes found in her confession recur throughout.

Repeatedly in the Bible it is declared that all things are "from him and through him and unto him" (Rom. 11:36). This is God's glory. I'd even say that Rom. 11:36 is the single most comprehensive statement in the Bible and should be the framework of any biblical or systematic theology. It is all-embracing, the matrix of all theologizing and living blessedly forevermore.

Does our Dung Stink?

How does Prov. 14:34 fit into American exceptionalism?

One might wonder sometimes whether Americans think their dung doesn't stink.  

Global Cooling

Joel Belz records this eye-opener in the June 4, 2011 edition of World:

Seems strange these days, but in the mid-'70s, Newsweek didn't think it was strange to sound a major warning concerning the phenomenon [global cooling]. The glaciation of the whole planet was considered by many to be a strong and even "imminent" likelihood.

I really think that this sort of phenomenon points to God's sense of humor. "He who sits in the heavens laughs; the Lord hold them in derision" (Ps. 2:4). And I doubt he's half so impressed with "science" as we are. I confess I'm impressed with some things achieved by science, but not everything that passes for science. I also confess that although I sometimes grow angry at the political circus full of political clowns here in our big tent homeland, I don't get angry about global warming: I just laugh jollily; it cheers me up.

The Depth of the Gospel

"The things of the gospel are depths. The things of the gospel . . . are the deep things of God" (Thomas Goodwin, Works, vol. 4, passim; quoted in Fred Sander's The Deep Things of God, p. 97).

So let's get on with plumbing those depths!

Calvinism Everywhere, Part 3

Here are a slew of texts highlighting God's glorious governance of all things (note the italics):

Judg. 10:6-8: "The people of Israel again did what was evil in the sight of the LORD and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the LORD and did not serve him. So the anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites, and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead."

Judg. 11:21: "And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they defeated them . . ." (cf. Judg. 11:32; see also Judg. 20:35).

Judg. 13:1: "And the people of Israel again did what was evil in the sight of the LORD, so the LORD gave them into the hand of the Philistines for forty years."

Judg. 14:1-4: "Samson went down to Timnah, and at Timnah he saw one of the daughters of the Philistines.
Then he came up and told his father and mother, 'I saw one of the daughters of the Philistines at Timnah. Now get her for me as my wife.' But his father and mother said to him, 'Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?' But Samson said to his father, 'Get her for me, for she is right in my eyes.' His father and mother did not know that it was from the LORD, for he was seeking an opportunity against the Philistines."

Ask yourself how many times some "evil" comes to pass in these verses? And who's ruling over it? And, of course, he's ruling in righteousness without doing any wrong. Shall not the Judge of all the earth always do what is just (Gen. 18:25)?

Sexual Intercourse, Old School

At Doug Wilson's Blog and Mablog, you'll find a fine, succinct account of marriage biblically defined. Here's a clipping:

A marriage requires two components or elements. The first is old school sexual intercourse and the second is a socially recognized set of vows, committing the couple to a legally recognized and protected state of marriage. If one or the other is missing, then so is the marriage. 

To use the language of philosophy, each of these is a necessary condition for marriage (without which, not), but not a sufficient condition. In other words, you can't have a marriage without the presence of both of these elements, but the mere presence of one of them does not constitute or create the marriage. The absence of either will result in no-marriage, but the presence of either does not automatically result in marriage. You must have both together. 

The first element is the one flesh union (Gen. 2:24).

Calvinism Everywhere, Part 2

More texts in Judges showing the sovereignty of God everywhere (with comments along the way), which is what Calvinism at its truest and best is:

Judg. 6:1: "The people of Israel did what was evil in the sight of YHWH, and YHWH gave them into the hand of Midian seven years." Was Midian ultimate here? Who is said to be acting?

Judg. 9:23-24: "And God sent an evil spirit between Abimelech and the leaders of Shechem, and the leaders of Shechem dealt treacherously with Abimelech, that the violence done to the seventy sons of Jerubbaal might come, and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers."

Now note that it is God who does the sending. Again he is the primary actor. Note also the purpose clause: "that the violence done to the seventy sons of Jerubbaal. . . ." The sending of the evil spirit had an aim. And whose purpose was that? God's. What authority! He commands even the evil spirits and they obey him (cf. Mk. 1:27). Also note how many free agents in Judges 9 make choices and exercise their wills. The evil spirit, the men of Shechem, Abimelech, and more. Yet God acts and achieves his goal: Judg. 9:56-57. This is absolute dominion. This is Calvinism. And there I love to be.

Calvinism Everywhere, Part 1

So here begins a series of posts that simply point out the inescapable glory of God's sovereignty everywhere. Repeatedly (and this has happened for years now), I'm blown away by text after text as I read through the Scriptures each year. For example, a recent reading included Judges 5. And there we read in v. 2: "That the leaders took the lead in Israel, that the people offered themselves willingly, bless the LORD!"

Now why, I ask, is there a call to bless YHWH when "the leaders took the lead" and when "the people offered themselves willingly"? The leaders acted. Sounds volitional. The people willingly offered themselves, not unwillingly, not against their will, not coerced. Sounds like a free act of the will. So why does YHWH get praise for this? Shouldn't the leaders and shouldn't the people get praise for exercising their free will so well?

Of course the reason is clear for those who are "willing" to look at texts without philosophical and theological bias. God is praised here because the leading of the leaders and the willingness of the people was God's willing and acting behind and underneath their willing and acting. It's called sovereign grace. It's called absolute dominion. It's called Calvinism. And there I love to live. There God's glory shines brightest. There I return again and again (inescapably and willingly) as I read holy Scripture—to bow low before the sovereign Lord. Blessed be YHWH for leaders when they lead and for the people when they offer themselves willingly. 


(See also 2 Cor. 8:16 for a New Testament text that comes to mind with the same upshot.)

Calvinism Everywhere: Preface to Series

Calvinism everywhere. That's my religion. And I'm sticking to it. Why? you ask. Well, because it's biblical, and it's everywhere. So here is a preface to the beginning of a series on Calvinism everywhere. It will not pretend to be comprehensive. But it will provide a significant sampling of the total scriptural witness.

The focus of this series of posts will be Judges through Chronicles. The reason for this focus is twofold: 1) this is mainly narrative; and 2) this is a neglected portion of holy writ. Now although many Christians in our time affirm the systematic statements concerning sovereignty of God found, say, in the epistles (e.g., Eph. 1:11, where God is said to be the one who works "all things after the counsel of his will"; see also Rom. 11:36), we characteristically don't see and acknowledge his sovereignty in the narrative and details of our unfolding lives, which lives are part of an unfolding narrative set on the grand stage of redemptive history. So this much neglected narrative portion of Scripture (Judges through Chronicles) sets God's sovereignty in bold relief against the backdrop of a storyline worked out in real history with the perspective of an "omniscient narrator." So it seems to me to be peculiarly helpful for the modern day American Christian who tends to view God's involvement in the world in a truncated and compartmentalized way. As this series unfolds, it will be clear how much we are actually out of step with Scripture in the way we think about God's presence, judgments, rule, care, and grace in our world.

One more exceedingly important word, a caveat really. When I say Calvinism, let it be crystal clear what I mean. I mean (and this is what I always mean and what I believe everyone should mean when using the technical term) what J. I. Packer means as set forth in his fine book A Quest for Godliness: The Puritan Vision of the Christian Life (129): 

A Really Good Question (A Stumper)

"If America was better educated before we established a Department of Education than it has been since, why do we continue to have such a department?" (Angelo M. Codevilla, The Ruling Class, p. 83).

Now that's a good question. Can anyone answer this? Hurry! Someone get all the smart people, like maybe a committee of Harvard and Stanford graduates from among the Ruling Class, to help us with this challenging, even puzzling question. Till that committee forms, we shall live with perpetual uncertainty, wandering in a labyrinth of our small minds.

There's Knowing, and then There's Knowing: Information and Wisdom

"There are many knowing souls, but there are but a few wise souls. . . . It is not the most knowing Christian, but the most wise Christian, that sees, avoids, and escapes Satan's snares" (Thomas Brooks, Precious Remedies Against Satan's Devices, 244).

Luther on Genesis 1

"It has been rightly said concerning the first chapter of Genesis that it's impossible to exhaust it in preaching. It's the greatest part of the Old Testament, and the New Testament is a revelation of the Old" (Luther, Works, vol. 54, p. 59).

Luther on the Marks of a Good Preacher

Some time ago Carl Trueman posted two helpful posts about Luther's thoughts on what makes a good preacher.  Take a look at part 1 and part 2 over at reformation 21.

Luther on Studying Theology: Oratio, Meditatio, Tentatio

Many big fat books pour forth today on interpreting Scripture. Hermeneutics, traditionally described as the science and art of interpretation, is the name of the discipline. And much of this is helpful and useful and profitable instruction. Yet, the single most important piece of hermeneutical counsel I’ve ever read (apart from Scripture itself) comes from Luther’s pen (which derives the counsel from Scripture itself!). And this comes from the Preface to the Wittenberg Edition of Luther’s German Writings (Luther’s Works, vol. 34, "Career of the Reformer," 283–288).

There he instructs not, speaking precisely, in hermeneutics as such, but in studying theology. He instructs in how to become a decent theologian. And though this instruction is not the sort given in hermeneutical instruction today, yet it has great bearing on the discipline. I do wish, hope, and pray that more teachers today said the sort of things Luther said when teaching others how to learn at Scripture's feet.

Luther describes the nut of the matter on page 285:

I want to point out to you a correct way of studying theology, for I have had practice in that. If you keep to it, you will become so learned that you yourself could (if it were necessary) write books just as good as those of the fathers and councils. . . . This is the way taught by holy King David (and doubtlessly used also by all the patriarchs and prophets) in the one hundred nineteenth Psalm. There you will find three rules, amply presented throughout the whole Psalm. They are Oratio, Meditatio, Tentatio [prayer, meditation, Anfechtung (affliction, conflict, severe soul-struggle)].

Works Necessary for Salvation in Luther's Theology?

I cite the following approvingly. Don't ever let any Roman Catholic say that works are not essential in Luther, not to mention the Protestant stream (flowing from Scripture, as it does).

From the Preface to the Wittenberg Edition of Luther's Writings:

Neither councils, fathers, nor we, in spite of the greatest and best successes possible will do as well as the Holy Scriptures, that is, as well as God himself has done. (We must, of course, also have the Holy Spirit, faith, godly speech, and works, if we are to be saved.)   

—Luther's  Works, vol. 34, Career of the Reformer, p. 284. 

Can You Spot Humility?

Is humility obvious? I mean, can we spot it when it's really in someone? We think we know what it looks like, or feels like, or sounds like. But do we? There is a false humility which is really nothing more than the fear of man, a pretended lowliness that cowers before mortals. But surely humility must begin with our vertical relationship with God. Shouldn't it? And Jas. 4:6-10 points us in the right direction.

Following upon rebuke concerning friendship and whoredom with the world (Jas. 4:1-5), James says: "But [God] gives more grace. Therefore it says, 'God opposes the proud, but gives grace to the humble.'" Now before we rush to apply this, we must first ask what he means by "the humble." Who are the humble? Well, the next several verses tell us what humility looks like. This is plain because by v. 10 James has not changed the subject: "Humble yourselves before the Lord, and he will exult you." Humility before the Lord is still the topic. So what does it look like? Eight bullet imperatives show us the way.

• "Submit yourselves therefore to God" (v. 7)
• "Resist the devil" (v. 7)
• "Draw near to God" (v. 8)
• "Cleanse your hands" (v. 8)
• ". . . and purify your hearts" (v. 8)
• "Be wretched and mourn and weep" (v. 9)
• "Let your laughter be turned to mourning and your joy to gloom" (v. 9)
• "Humble yourselves before the Lord" (v. 10)

May the Lord truly humble us and help us to recognize the real thing in others.

A Blog Fast

Fasting is good and biblical. And it does not always have to be from food, though that is a good practice for those of us who are almost always stuffed. Other kinds of fasting are good, too, if purposive and the time spent away is redeemed in holy activity. So, as I've already sort of been doing a fast, I'm now going to make it official: I'm taking a blog fast. I don't intend to blog until May some time. If the Lord wills, and I'm still alive, and you happen to drop in, see you then.

The LXX and the Protestant Doctrine of Scripture

It is no news that the NT widely uses the Septuagint (LXX) and that this was the OT of the Church until the Reformation when the Hebrew (Masoretic Text, MT) became the Church's OT. But this continues to blow me away. And perhaps it ought to blow away some of our assumptions about the Hebrew Bible.

Now, briefly (there is so much to think about and say, so perhaps more later), what does this awesome fact have to say about our doctrine of Scripture? What are the implications?

Children's Church?

Perhaps you also have puzzled with me over the common practice (and therefore unquestioned practice) of so many (probably easily the majority) evangelical churches of sending the children out (even as old as 10 years in my experience!) of the corporate gathering (usually during the sermon). I've often wondered how this can be such a fixed practice when there does not seem to be a shred of biblical precedent for such a practice. There certainly is no injunction for this sort of thing. On the contrary, it seems that without questioning the children are always present in the assemblies' gatherings (see, for example, Deut. 31:12-13 and Josh. 8:35).

So how did we get here? To my knowledge this is an aberration without support in the Christian Church until very recently in the individualistic West. But if you question the practice, you get looked at like you are striking at some fundamental of the faith. I dare say that we often do this to cater to our modern, consumeristic churchgoer. Were we to sideline "children's church," we'd lose half our members to other churches who don't. And we can't have that!

Calvin on the Authoritative Prophetic Word

Calvin on the prophets speaks powerfully and stirringly. Here's a comment on Hos. 1:2, where it says, "The beginning of the word of YHWH in Hosea."

God then spoke in Hosea, or by Hosea, for he brought forth nothing from his own brains, but God spoke by him; this is a form of speaking with which we shall often meet. On this, indeed, depends the whole authority of God's servants, that they give not themselves loose reins, but faithfully deliver, as it were, from hand to hand, what the Lord has commanded them, without adding any thing whatever of their own.

So let no man so boldly dare to speak a word in the name of the Lord from his own brains. And may God be pleased to raise up more and more who faithfully propound nothing but the word of the Lord. The Lord has spoken, who can but prophesy?

Luther on Children at the Table

Martin Luther said many fine and provocative things with which we should disagree. But with the following word about children at the Table of the Lord paedobaptists ought not to disagree:

When in 1 Corinthains Paul said that a man should examine himself, he spoke only of adults because he was speaking about those who were quarreling among themselves. However, he doesn't here forbid that the sacrament of the altar be given even to children (Vol. 54, Luther's Works, p. 58).

Luther seems consistent biblically and theologically with his paedobaptist stance. So why do so many paedobaptists today act like credobaptists when it comes to the Supper?

Two Covenants in Deuteronomy?

Two texts in Deuteronomy have given me pause over the years, even puzzled me. They are Deut. 5:2-3 and 29:1. And the pause and puzzlement surround this question: Are two covenants to be understood, or one? Often it is stated that what we see here is covenant renewal. So the covenant "besides the covenant . . . made with [Israel] at Horeb" (29:1) is not a different covenant, but the same, only refreshed, as it were. This may be true, but I'm not sure yet. I'm not convinced. The language sounds stronger than that of renewal. And, look closely, the text does not call the covenant made with the present generation a renewed covenant. It almost sounds like old versus new covenant language.

So what's going on here? I'm not sure yet, but I raise this question. And wait for light from above. It seems that there are already—here in Deuteronomy—intimations of the inadequacy and impermanence of the old covenant and the expectation of a new. This should not surprise anyone either. For, after all, the law-covenant does not nullify the covenant promise to Abraham. Paul points this up in Galations 3 as immensely important. But, as I said, I wait for more light. And I acknowledge that the standard view may well be right.

The Sovereign Spirit Blows Where He Wills

In recent weeks, both in sermons and in my reading, I have bumped up against John 3. Or, more aptly, John 3 has met me like a mighty rushing wind. And one truth in particular is on me, not least because I'm aware personally and culturally of how little we get this, we who try to manage and domesticate the absolutely sovereign and free God in countless ways. Without success, of course. He is God. He is the Lord. He does as he pleases. And none forces his hand.

Here's a word about a word from Jesus in John 3 from Thomas Brooks: "The Spirit is free in the works of conversion, and, as the wind, he blows when, where, and how he pleases" (Precious Remedies Against Satan's Devices, p. 225).

The Mutual Funds of Missions Funding

Here's a cut-to-the-chase, no-nonsense post on missions with all sorts of sound thinking (even if offensive). I've thought similar things almost all by my lonesome for years (though I couldn't articulate it all half so well as it is articulated here). Have a look. Do we need to rethink missions, oh evangelical? I'd answer: "Yes! Yes! and Yes!" (While jumping up and down on my head, blue in the face, trying to get someone's attention.) I'd love to see our missionaries looking less haggard on furlough. And I'd love to see our missionaries more equipped, qualified, and backed to do the work to which they've been called. Wouldn't you?

Faith Overcomes the World

How does one overcome the power of sin, the seduction of Satan, the worldliness of the world, and the onslaught of hell? Thomas Brooks answers:

It is only faith in Christ that makes a man triumph over sin, Satan, hell, and the world (1 John 5:4). It is only faith in Christ that binds the strong man's hand and foot, that stops the issue of blood, that makes a man strong in resisting, and happy in conquering. Sin always dies most where faith lives most. The most believing soul is the most mortified soul. Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin, but by believing in a Saviour. It is not in resolving, it is not complaining, it is not mourning, but believing, that will make thee divinely victorious over that body of sin that to this day is too strong for thee, and that will certainly be thy ruin, if it be not ruined by a hand of faith (Precious Remedies Against Satan's Devices, p. 220).

Resolutions are good, but they often fail. Our resolve often proves powerless, but faith overcomes the world.

Resolved

Here's my last post on Edwards' Resolutions (for now). I love this man's intensity. Oh Lord, give me some of that man's spirit!

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it—that what my listlessness inclines me to do, is best to be done, etc.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully "as unto the Lord, and not to man; knowing that whatever good thing any man doth, the same shall he receive of the Lord."

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Evangelical: A Cultural, not a Theological, Term

Usage governs meaning. The semanticists and lexicographers agree. Given that this is so, and given that evangelical no longer means what it once did, it is high time to live with the fact that it is merely, by and large, a cultural, not a theological, term. It's merely descriptive of a vague and amorphous culture that is not theologically defined. For my part, I can no longer consider myself an evangelical. It doesn't mean anything. I'm happy with reformed evangelical, however, as that delimits what is meant by evangelical. Of course I'm showing my hand here. And I think we all should. Open statement of the truth is apostolic (2 Cor. 4:2).

It seems to me that the orthodox, if they want to hang on to the term (and there is good reason for doing so), would do well to add a delimiting descriptor before evangelical, such as reformed evangelical. And I also think that all would do well to become reformed evangelicals and self-consciously confessionally stand in the line of that rich heritage, embracing confessionally the riches and blessings of the Reformation. (Yes, I'm grinning.)

Sensuality and Covetousness: Like Hand in Glove

Rob Bell is a false teacher. He has clearly perverted the Gospel of the grace of God. And this did not start, by the way, with his teaching about the absence of a populated hell.

Now given that he is a false teacher, although he is garbed in light, the deeds of darkness are doubtless manifest there (or soon will be). In particular, there is undoubtedly sensuality and covetousness in Rob Bell, which fit false teachers like hand in glove. See 2 Peter and Jude. If such perversion and ungodliness have not yet been uncovered, wait a while. Without repentance those filthy deeds of the flesh will be unmasked, and those who see him as an angel of light will see him that way no more (hopefully).

But the prayer of the Church ought to be that God would grant Bell repentance leading to a knowledge of the truth, delivering him from the snare of the devil (2 Tim. 2:24-26). However, let it be said with Paul, if anyone does not love the Lord Jesus, let him be anathema (1 Cor. 16:22).

Resolved

Yet another round of resolutions from Edwards:

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness, and benignity.

59. Resolved, when I am most conscious of provocations to ill-nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination.

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Resolved

Here are two more from Edwards' Resolutions, which devastate me, especially as I consider the way I dishonored my parents as a child and young man. And so I pray: "O God, remember not the sins of my youth, and instruct this sinner in the everlasting way, according to your steadfast love and for the sake of your goodness."

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so (Works of Jonathan Edwards, vol. 16, pp. 753-759).

"Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD! Good and upright is the LORD; therefore he instructs sinners in the way!" (Ps. 25:7-8).

Republocrat

I just finished Carl Trueman's book Republocrat. It's a good book for those who look to Fox News or MSNBC (or the like) for their politcal nourishment. Otherwise, it's not all that helpful or insightful. Where it is helpful is in giving an outsider's perspective on American politics (Trueman is a British Christian). But any Christian who reads his Bible, and believes what is says, will not find himself Trueman's target.

The Beginning and End of Marriage

Doug O'Donnell's exposition of Mt. 19:1-12 last Lord's Day offers exemplary careful and balanced instuction on an emotionally and existentially charged topic. The teaching points in the direction of holy and wise love regarding marriage matters and, above all, points toward seeking the things of the kingdom. Doug expounds with sensitivity and care Jesus' teaching on the perpetually relevant and difficult issue of divorce. In my judgment, Doug's view about the weightier matters of the law in relation to divorce exhibits sound biblical balance and maturity. And this relation probably needs to be thought about and taught more, lest we find ourselves among the loveless and merciless legalists.

Gospel-Centered Preaching and Pastoring

Pastor Jay Thomas has begun a series on Colossians at his new post, Chapel Hill Bible Church. The sermons flowing from this ministry will doubtless prove to be a great resource beyond the local church in which they are first preached.

Congratulations Jay on your new assignment! And may the Lord multiply and increase his Word in your midst and beyond through many years of fruitful ministry—filling the earth with the glory of the Lord as the waters cover the sea.

The church's website provides biographical bits about Jay and Rebecca. You may also want to see the twelve priorities that shape Jay's life and ministry.

Hosea and Amos: Root and Fruit

How are the books of Hosea and Amos related? Both prophets ministered in the eighth century B.C. Both spoke into the northern kingdom a message of impending judgment. Yet their messages—to the same target audience—were quite different, at least in emphasis. So how are they related? In the literature on the book of the twelve, known to most more familiarly as the minor prophets, it is has been suggested that Hosea and Amos are related and perhaps never circulated independently. The Septuagint (the Greek translation of the Old Testament) has Amos after Hosea, not Joel, as in the Masoretic text (the standard text of the Hebrew). So how shall we their think of their relation?

I suggest that we see them related as root and fruit. Hosea strikes at the corrupt root in Israel, namely, idolatry. The people had played the whore with foreign deities. And Amos strikes at the corrupt fruit of social injustice and oppression. The culturally elite and wealthy walked all over the poor commoner. Now do you see the connection? Root and fruit. Idolatry always has social consequences.

May Hosea and Amos speak anew to us today, those of us who all too easily separate root and fruit.

Resolved

I'm still enjoying Edwards' famous Resolutions. Here are two more I find stirring:

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking.

43. Resolved, never henceforward, till I die, to act as if I were anyway my own, but entirely and altogether God's. . .

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Collective Bargaining

Here's a biblical take on collective bargaining from Doug Wilson.

Self-seeking Blinds the Soul

From Thomas Brooks' Precious Remedies Against Satan's Devices:

Self-seeking blinds the soul that it cannot see a beauty in Christ, nor an excellency in holiness; it distempers the palate, that a man cannot taste sweetness in the word of God, nor in the ways of God, nor in the society of the people of God. It shuts the hand against all the soul-enriching offers of Christ; it hardens the heart against all the knocks and entreaties of Christ; it makes the soul as an empty vine, and as a barren wilderness: 'Israel is any empty vine, he bringeth forth fruit to himself (Hos. 10:1). There is nothing that speaks a man to be more empty and void of God, Christ, and grace, than self-seeking. The Pharisees were great self-seekers, and great undervaluers of Christ, his word and Spirit. There is not a greater hindrance to all the duties of piety than self-seeking. Oh! this is that that keeps many a soul from looking after God and the precious things of eternity. They cannot wait on God, nor act for God, nor abide in those ways wherein they might meet with God, by reason of self (p. 189).

Incidentally, it is obvious that Brooks lived in primitive times. The masses, at that time, were not enlightened by the modern doctrine of self-esteem. But had Brooks lived in our enlightened times, how might he have put his instruction?

So let's meditate upon Phil. 2:3-11. And be doers of the word and not hearers only, deceiving ourselves (Jas. 1:22).

A Lie is like a Snowball

Sunday afternoon rest and refreshment often includes some jovial reading in Luther's Table Talk. If for no other reason than that the reading is immensely fun, Table Talk ought to be read widely (especially by tight-shoed and clean-nosed religious folk). Here's a picturesque Lutheran point, free of charge:

"A lie is like a snowball. The longer it is rolled on the ground the larger it becomes" (No. 342).

(Feel free to reuse without acknowledging your source. He's dead, and wouldn't have minded anyway.)

Resolved

Here are some of Edwards' resolutions on speech and self-control.

First, on speech:

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.
31. Resolved, never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the Golden Rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.
34. Resolved, in narrations never to speak anything but the pure and simple verity.
36. Resolved, never to speak evil of any, except I have some particular good call for it.
70. Let there be something of benevolence, in all that I speak.

And on self-control:

20. Resolved, to maintain the strictest temperance in eating and drinking.
39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no: except I as much question the lawfulness of the omission.
56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

(Works of Jonathan Edwards, vol. 16, pp. 753-759)

Resolved

Still more resolutions from Edwards' justly famous Resolutions, which he wrote at age nineteen:

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.
30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
44. Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it.

Oh that God might raise up more teenagers like this!

Satan's Coming Assaults

"In a calm, prepare for the storm" (Thomas Brooks, Precious Remedies Against Satan's Devices, p. 181).

A Heart of Perfect Forgiveness

Here now is a stellar exposition of Matt. 18:21-35: A Heart of Perfect Forgiveness. Stellar, I say, mainly because it simply gets at the heart of the matter, a matter which is always relevant for all of us who know incalculable mercies in Christ and who still sin and get sinned against. Forgiveness is a going concern and need. Day by day. Both ways, up and down, left and right. So thank you, Lord Jesus, for this parable mediated through one of your gifts to the Church.

Another reason to listen to this sermon: here's a preacher, a Neanderthal one might think, who still believes what Jesus actually said about hell. Hell is real, friends. And we need to reckon with Jesus' words in this regard far more than we're wont to do. From time to time we ought to find ourselves sick to our stomachs and shedding tears as we consider the doctrine of hell and all those heading there. This is serious. Words cannot do the doctrine and reality justice. Eternal torments, eternal wrath, eternal misery. Forever and ever, without relief, no letting up. Horrific I say! Unbearable! And this is the lot of all who do not recieve the forgiveness of God in Christ and extend it to others. Oh let us heed this merciful word and get serious! God help us, have mercy on us.

Riches and Honor were Nothing to Him

From McIntyre's The Hidden Life of Prayer:

"Pius IV, hearing of Calvin's death, exlaimed: 'Ah, the strength of that proud heretic lay in this, that riches and honour were nothing to him'" (106).

Storms Beneath Our Feet, Sky Above All Blue

In a recent post I mentioned McIntyre's book The Hidden Life of Prayer: The life-blood of the Christian. Chapter 7 is called "The Hidden Riches of the Secret Place." There, one benefit of secret prayer that McIntyre notes is that "prayerfulness produces a singular serenity of spirit" (105). He continues:

When one looks into the quiet eyes of him that sitteth upon the throne, the tremors of the spirit are stilled. Pharaoh, king of Egypt, is but a noise; and the valley of the shadow of death is tuneful with songs of praise. Storms may rave beneath our feet, but the sky above is blue. We take our station with Christ in heavenly places; we dwell in the Sabbath of God.

'Here I lie,' said Thomas Halyburton when his death-hour was drawing near, 'pained without pain, without strength yet strong.' Seguier, a French Protestant, who was sentenced to death, was mockingly asked by one of his guards how he felt. He replied, 'My soul is as a garden, full of shelter and fountains.'

May we know that secret place so that in the day of our dying we shall be serene and assured within, ready to glorify God in death. The Hidden Life of Prayer is available at amazon. Take up, and read!

Resolved

More resolutions from Edwards' Resolutions:

9. Resolved, to think much on all occassions of my own dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom and of hell.
17. Resolved, that I will live so as I shall wish I had done when I come to die.
18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

In our day, we do the exact opposite of what Edwards was trying to do in resolutions nine and ten. We don't like bad feelings that attend such thoughts. And they seem rather morose to us. However, this was Puritan wisdom, and wisdom indeed (Ps. 90:10, 12). At least Moses would have agreed with Edwards (or maybe Moses informed Edwards' thinking; I'm taking an OT criticism class right now, and I'm a bit muddled on the direction of these things).

A side bar: Just think about what the psychologists and psychiatrists (the modern day religious intelligentsia) could say today of someone like Edwards. He was probably pathological from his birth, certainly from his "conversion" onwards.

Resolved

From Jonathan Edwards' Resolutions:

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.
7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

This young man was serious. And as a biographer once noted of him, it appears that Edwards really did aim at keeping, and in measure did keep, his seventy resolutions, written as a young man, all the way to the end.

The Value of Trials

Here's a little poem I rather like, recorded in The Hidden Life of Prayer: The life-blood of the Christian, by David McIntyre:

Trials make the promise sweet,
Trials give new life to prayer,
Trials bring me to his feet,
Lay me low, and keep me there.

By the way, if you're looking for a good little book to provide instruction for your prayer life, McIntyre's is helpful. It's a simple, short read. Yet it's packed with golden insights.

Little Ones

If you were looking for a pride-flattening message for your swollen self, this O'Donnell sermon should help you become smaller (as I hope and pray is happening to me). Preached last Sunday, based on Matt. 18:1-14, called "Little Ones," this word is health-giving for those of us who, like Nebuchadnezzer, walk in pride. God is able to humble the proud. And God is able to restore our reason, delivering us from the madness of pride.

The word is also a good word about the seriousness of sin, corporately and individually. Sin is deadly and damaging. And these blood earnest words of Jesus are unpacked for faith to respond soberly, seriously, even violently, warring against rebellious hands, feet, eyes. Souls are at stake. Our souls. Baptized souls. Church-going souls. Outwardly tidy and clean, educated and sophisticated middle-American souls. Then following this word, a word which ought to make even the holiest saint tremble, words of comfort, words of joy, words of the Shepherd's never-ending, always pursuing love lift the heart to see the Father's heart, and leave it subdued. And surrounded by angels.

One word about the mechanics of the exposition. Pastor O'Donnell follows the text tightly (always helpful), betraying that he's done some serious homework, instructing most helpfully how the four pericopes hold together, relate, and mutually interpret one another. Enjoy.

Spurgeon on Suffering

The following is from Piper's talk on Charles Spurgeon from the 1995 Bethlehem Conference for Pastors. Spurgeon's words are indented as quotations. Piper's comments start at the far left. My words are in brackets.

[Spurgeon says this about suffering:]

"It would be a very sharp and trying experience to me to think that I have an affliction which God never sent me, that the bitter cup was never filled by his hand, that my trials were never measured out by him, nor sent to me by his arrangement of their weight and quantity" (see note 51).

[Piper comments:]

This is exactly the opposite strategy of modern thought, even much evangelical thought, that recoils from the implications of infinity. If God is God he not only knows what is coming, but he knows it because he designs it. For Spurgeon this view of God was not first argument for debate, it was a means of survival.
Our afflictions are the health regimen of an infinitely wise Physician. He told his students,

"I dare say the greatest earthly blessing that God can give to any of us is health, with the exception of sickness ... If some men, that I know of could only be favoured with a month of rheumatism, it would, by God's grace mellow them marvelously" (see note 52).

51. "The Anguish and Agonies of Charles Spurgeon," p. 25.
52. An All Round Ministry, p. 384.

Begrudge Not Your Sufferings O Child of God

The child of God ought not to begrudge the sufferings sent by his heavenly Father, nor should the child of God merely endure them. They are assigned and apportioned by grace for great and wise and holy purposes from the loving hand of a sovereign covenant God who reigns in pain and pleasure.

Here are some texts that have helped me over the years to think about trials and pain and suffering:

"Before I was afflicted I went astray,
     but now I keep your word" (Ps. 119:67).

"It is good for me that I was afflicted,
     that I might learn your statutes" (Ps. 119:71).

"I know, O LORD, that your rules are righteous,
     and that in faithfulness you have afflicted me" (Ps. 119:75).

God afflicts us in faithfulness for holy ends. Such rock-solid truths ought to raise in our minds the great value and blessing of sufferings. And we also ought to remember that our sufferings are only sanctified as valuable and worthy of prizing on account of the purchase of the blood of the Son of God. His blood purchased that every thing coming the way of the believer works for his good.

So what sufferer who has tasted the goodness of the Lord in appointed pain will not praise him and thank him and honor him on account of it? The suffering of the child of God has been transformed by the cross and crown of Christ. And I bless and praise my Father whose rod is pleasant pain. I feel very loved of the Lord because I am a chastened son.

Christians are a Royal Priesthood, Part 3

As promised, here now are ways two through five that Christians offer up spiritual sacrifices to God according to Edwards' exposition of 1 Pet 2:9-10. (Two posts ago I gave the first of five.)

Second, Edwards says:

This spiritual priesthood offers to God the sacrifice of praise. Many of their sacrifices under the law were sacrifices of peace-offerings, which were mostly for thanksgiving and praise. But the spiritual sacrifice of the hearty and sincere praises of a saint, are more acceptable to God than all the bulls, and rams, and he-goats that they offered.

Here Edwards cites Heb. 13:15 and Ps. 50:23, among other texts.

Third, he says:

The next sacrifice which is offered by this spiritual priesthood, is obedience, sincere obedience. The sacrifices under the law did not only represent Christ's satisfying for sin by suffering, but they also represented Christ's obeying in suffering; for the sacrifices under the law were not only for propitiation, but they were for purchasing benefits, and so typified not only the satisfaction, but merit, which was by obedience.

 In this section Edwards cites Rom. 12:1; Ps. 40:6-8; and 1 Sam. 15:22.

O Lord my God, my Light, my Wealth, and my Salvation

After being laid low with some illness of late and feeling sluggish in my walk with God for some time, I recall a few favorite paragraphs outside the Bible. It's from Augustin's Confessions.

Lord, I am your servant, born of your own handmaid. You have broken the chains that bound me; I will sacrifice in your honor. Let me praise you in my heart, let me praise you with my tongue. Let this be the cry of my whole being: Lord, there is none like you. Let them say this and, in answer, I beg you to whisper in my heart, I am here to save you.

Who am I? What kind of man am I? What evil have I not done? Or if there is evil that I have not done, what evil is there that I have not spoken? If there is any that I have not spoken, what evil is there that I have not willed to do? But you, O Lord, are good. You are merciful. You saw how deep I was sunk in death, and it was your power that drained dry the well of corruption in the depths of my heart. And all that you asked of me was to deny my own will and accept yours.

But, during all those years, where was my free will? What was the hidden, secret place from which it was summoned in a moment, so that I might bend my neck to your easy yoke and take your light burden on my shoulders, Christ Jesus, my Helper and my Redeemer? How sweet all at once it was for me to be rid of those fruitless joys which I had once feared to lose and was now glad to reject! You drove them from me, you who are the true, the sovereign joy. You drove them from me and took their place, you who are sweeter than all pleasure, though not to flesh and blood, you who outshine all light yet are hidden deeper than any secret in our hearts, you who surpass all honour though not in the eyes of men who see all honor in themselves. At last my mind was free from the gnawing anxieties of ambition and gain, from wallowing in filth and scratching the itching sore of lust. I begain to talk to you freely, O Lord my God, my Light, my Wealth, and my Salvation (Book IX, Section 1).

Christians are a Royal Priesthood, Part 2

Edwards' second point (see here for the first) in explaining the priestly service of Christians is this: "Secondly, Christians are also a priesthood with respect to their offerings to God." Here he cites 1 Pet. 2:5: "you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ." Well, what are these sacrifices? Edwards lists five ways Christians offer spiritual sacrifices to God.

First, "Christians offer up their own hearts to God in sacrifice: they dedicate themselves to God (Rom. 6:13)." And this happens in two ways: "the first is when the heart is broken for sin. A sacrifice, before it can be offered, must be wounded and slain. The heart of a true Christian is first wounded by a sense of sin, of the great evil and danger of it, and is slain with godly sorrow and true repentance. . . . The second way is when a Christian offers his heart to God, flaming with love. The sacrifice of old was not only to be slain, but to be burnt upon the altar; it was to ascend in flame and smoke, and so to be a sweet savour to God" (Works, vol. 2, Hickman ed.).

In the next and last post in this brief series, I'll post the other 4 ways Christians offer up spiritual sacrifices to God according to Edwards' exposition.

Deep, Wide, Decisive Repentance

Alright! Alright! I repent! I repent! I'll never do it again!

(Actually, in recent weeks I've been trying to turn from that hideous practice, so deeply woven into my typing tendencies, but now enough moral opprobruim has been cast to make my repentance deep, wide, and decisive. Please note the beginning of my repentance in posts of late. My older posts still betray the man I once was. Oh the shame, the shame!)

Christians are a Royal Priesthood, Part 1

Jonathan Edwards (1703-1758) was a great preacher. And his available sermons are a treasure. I'm currently reading one on 1 Pet. 2:9-10. There are three parts: 1) True Christians are a chosen generation; 2) True Christians are a royal priesthood; and 3) True Christians are a holy nation. I'm going to focus in on the second part for a few posts.

The nature of the universal priesthood of all believers is perhaps, oddly enough, neglected among evangelicals. By letting Edwards assist us a little in thinking this matter through, I don't suppose that he's given us anything like a comprehensive view of our priesthood. Yet he highlights some elements that I think we may neglect. The first one, however, I think we largely get, though we could surely grow in our experience and appreciation of this.

Here's the first point under the heading "True Christians are priests of God": "First, Every true Christian is allowed as near an access to God, and as free a use of the sacred things, as the priests were of old." Speaking of the nature of the old covenant, Edwards says: "Agreeably to the nature of that dispensation, there were not those special discoveries of the grace and love of God that are now made, and which invite rather than forbid near access" (Works, vol. 2, Hickman ed.).

But now! Full and free and filial access! (Eph. 2:18).

This High Mountain . . . That Lowly Hill

Last Sunday's New Covenant Church exposition of Matt. 17:1-13, 22-23 by Pastor Doug O'Donnell was a fine exposition. He nailed the details and flow of thought. You may listen to it at the NCC website.

A Clear Head and Warm Heart

As we Christians engage our social, political, and economic landscape, as is right to varying degrees according to gifting, calling, and opportunity, we must keep clear our heads and warm our hearts. There is so much muddle in our world, and the temptation is to slip off the point.

The apostle Peter can help us pilgrims as we move toward the celestial city never feeling at home here till, at length, we arrive at our long-awaited and intensely-desired destination: "Girding up the loins of your mind, being sober-minded, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ" (1 Pet. 1:13); and "fervently love one another from the heart" (1 Pet. 1:22). Now, in case we've forgotten by chapter four, Peter states it still stronger: "Above all, keep fervent in your love for one another" (1 Pet. 4:8). This is no small matter in a world without hope (Eph. 2:12) and where love grows cold (Matt. 24:12).

So, a clear head and warm heart. That's in large measure the Christian's daily focus. Let's be there! Let's live there!

Resolved

Em and I regularly try to do some common reading together for the sake of edifying discussion. This year we're beginning with the Resolutions of Jonathan Edwards. He wrote seventy resolutions while he was nineteen years old, firm determinations of his by which he assessed himself weekly.

He begins the Resolutions this way:

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Reading these never fails to stir up my cold, dull, lifeless, irresolute soul. Here are two that rebuke my indolent soul every time:

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.
6. Resolved, to live with all my might, while I do live.

I groan at what a lazy, irresolute and passionless man I often am. After knowing the glory of God in the face of Jesus Christ so long, yet I still sink again and again into a dull, lifeless frame. Come, Spirit, come. And breath on me anew.

Resist Him in the Faith

Just a reminder (mainly to self) that we are in a cosmic battle, where everything is at stake—including the soul:

"Be sober! Be vigilant! Your adversary the devil prowls around like a roaring lion, seeking anyone to devour. Resist him, firm in the faith, knowing that the same sufferings are being accomplished by your brothers in the world" (1 Pet. 5:8-9).

Piper on his Return from Leave of Absence

I enjoyed reading Piper's thoughts about the leave of absence the Pipers took for eight months. But the portion that left me most encouraged, and even in tears, was this word which says so much about who John Piper is, and why he differs so much from so many other leaders today, and why his example is truly exemplary and worthy of imitation:

Eleven days after I return to ministry, I turn 65. One could look at this two ways: 1) it’s the age most people retire, or 2) it’s the age Winston Churchill became Prime Minister and led England and the Western World to victory over Hitler’s aggression. I find Churchill much more inspiring than retirement.

The whole update may be found at the DG blog.

Jesus' Substitutionary Descent into Egypt

Do you ever find yourself scratching your head about how Matthew uses the Old Testament? It seems to be a common experience. It really should not be as difficult for us to understand as it is. Yet our received methods make it hard for us to handle Scripture biblically.

But here I do not want to take time to discuss how our modernist methods have moved us away from an apostolic and Christ-like handling of Scripture (for that, see Peter Leithart's book Deep Exegesis). I only want to provide a compact understanding of Matthew's usage of Hos. 11:1 in Matt. 2:15 given by William Dumbrell, since it is considered one of the more difficult texts in Matthew's use of the Old Testament:

Matthew's use of Hosea 11:1 (Matt. 2:15) has the sequence [from 11:1-11] in mind. Jesus in an incarnational descent into Egypt undergoes oppression with his people, to whom, although they do not deserve it, the possibility of a second exodus will be granted (The Faith of Israel, 182).

This seems plain. And if one mentally embraces the deep and wide theological structures of Scripture that include Jesus as the new and true Israel and as a second Adam, the representative head of a new humanity and holy nation, the reading is almost facile.

Wencel Bible Memorization Plan 2011

In addition to regularly reading Scripture together, Emily and I have tried to lay up in our memories portions of Scripture together. So we've memorized a handful of psalms, we've been doing Titus together, and we laid hold of Isaiah 53 this past year. This coming year we're planning on doing Ephesians, some psalms, and probably miscellaneous proverbs. Here's the plan:

Jan. & Feb. '11:     Ephesians 1 & Psalm 2
Mar. & Apr. '11:   Ephesians 2 & Psalm 8
May & June '11:    Ephesians 3 & Psalm 32
July & Aug. '11:     Ephesians 4 & Psalm 46
Sept. & Oct. '11:   Ephesians 5 & Psalm 56
Nov. & Dec. '11:   Ephesians 6 & Psalms 128

The Particular Selective Love of God

From Jonathan Edwards' sermon on 1 Pet. 2:9-10, Christians are a Chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People:

The electing love of God is singly of every particular person. Some deny a particular election, and say that there is no other election than a general determination, that all that believe and obey shall be saved. Some also own no more than an absolute election of nations. But God did from all eternity singly and distinctly choose, and set his love upon, every particular person that ever believes, as is evident from Gal. 2:20: 'Who loved me and gave himself for me' (Works, vol. 2, Hickman ed., 938).

You'll perhaps notice that Edwards addresses here the same Arminian arguments thrown up today, which still blow away like chaff before the mighty rushing wind of the Word of God.

Wencel Bible Reading Plan 2011

Emily and I have now read the Scriptures together at least three times in our shortly more than three years of marriage. Some portions we've read more. For example, we read the New Testament and Psalms twice while reading the rest of the Old Testament once during our first year of marriage. But each year, thus far, we've gone through the whole of Scripture together.

Now by together I mean that we've been on the same reading plan. We've actually only read about half of the scheduled reading aloud in each other's presence while sitting down together. There are 929 chapters in the Old Testament, 260 in the New Testament, making 1189 total. Maybe we've done about 500 to 600 hundred of these actually together aloud each year, usually in the morning and evening as we start and end our days together in prayer. The sweet effect this has had on our marriage is untold and inestimable. And these have been, without a doubt, some of our sweetest and deepest times together in conversation and reflection and planning and hoping and longing.

Going Home

In 1856, Charles Spurgeon preached a sermon the Sunday before Christmas called "Going Home." In it he prepared his growing church to speak of Christ's salvation at Christmas gatherings through their testimonies of what God had done for them.

Spurgeon had become pastor of New Park Street Church in 1854. The church had 232 members. The membership rose to 4,000 by Christmas of 1856. So Spurgeon prepared the large number of new converts for returning home at Christmas.

Among many practical points of counsel, including "Christmas is suited for sharing the gospel with family and friends," "Don't expect sharing to be easy," and "Tell your story seriously, not flippantly," the most helpful for me was this: "Be alert for one-on-one opportunities to share your story." Spurgeon enlarges on this point:

Do not tell this story to your ungodly friends when they are all together, for they will laugh at you. Take them one by one, when you can get them alone, and begin to tell it to them, and they will hear you seriously. . . . You may be the means of bringing a man to Christ who has often heard the Word and only laughed at it, but who cannot resist a gentle admonition.

HT: Sovereign Grace Ministries' blog

What is Necessary for a Good Prayer

Martin Luther was a man who knew how to pray. And so it is good to listen to his counsel on this matter. It is especially good for those of us who, with undoubtedly virtually every last modern American, scarcely know what it means to be devoted to prayer.

What follows is from the introduction to a sermon Luther preached in 1519 called "On Rogationtide Prayer and Procession":

Two things are necessary so that a prayer is good and so that it is heard. First, we must have a promise or a pledge from God. We must reflect on this promise and remind God of it, and in that way be emboldened to pray with confidence. . . . No one obtains anything from God by his own virtue or the worthiness of his prayer, but solely by reason of the boundless mercy of God. . . . Second, it is necessary that we never doubt the promise of the truthful and faithful God. . . .

Sounds like 1 John 5:14-15. Now meditate on Mk. 11:24; Lk. 11:9-13; Jas. 1:5-8. And pray.

The Greatest Drama Ever Staged

From Dorothy Sayers' The Greatest Drama Ever Staged:

"We are constantly assured that the churches are empty because preachers insist too much upon doctrine—‘dull dogma,' as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man—and the dogma is the drama."

Hebrew Man Is No More

My wife is celebrating that the "Hebrew man" (which name she gave me during intensive Hebrew in the summer) is no more. I've formally finished my studies in Hebrew, having passed the Hebrew competency exam at Wheaton College on Monday and my final on Wednesday. Now the fun stuff begins--Hebrew exegesis!

A word about learning a language. This is undoubtedly a good exercise for anyone to do, not least children. The mental, and even physical discipline, necessary for accumulating all the necessary machinery to work with a language is undoubtedly strengthening and potentially character building. It requires a discipline and toughness (especially if you don't particularly enjoy the language and are working as a clinician!) that most other kinds of coursework do not require.

Prayer for Acceptable Words and Meditation

The Bible provides us with many, many models of prayer, which, of course, are aids (for cripples like me) to praying. Here is one I find myself regularly in need of using from Psalm 19:

"Let the words of my mouth
and the meditation of my heart
be acceptable in your sight,
O YHWH, my rock and my redeemer."

PNEUMATOLOGIA

That's the title of a comprehensive work on the Holy Spirit produced by John Owen in 1674. I'm beginning to poke away at it, and it looks to be exhilarating material. No one, to my knowledge, has ever produced such a fulsome treatment of the Spirit. It is two volumes in the Gould edition (vols. 3 and 4) and totals about 1200 pages. No doubt I'll be posting here and there as light breaks into my study morning by morning. Reading Owen for me is almost always illuminating. Grand and solid truths pour forth with such force and clarity.

Pneumatologia is the title. The fuller title with subtitle is this: A Discourse concerning the Holy Spirit. An Account is Given of his Name, Nature, Personality, Dispensation, Operations, and Effects; His Whole Work in the Old and New Creation is Explained; the Doctrine concerning it Vindicated from Opposition and Reproaches. The Nature also and Necessity of Gospel Holiness; the Difference between Grace and Morality, or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Virtues, are Stated and Declared.

Christ and Culture Revisited

Recently I finished up a good book I'd been poking away at for some time (not because it's long, but because I'm slow). It's called Christ and Culture Revisited by D. A. Carson. A helpful, even-handed, fair-minded book. I've wrestled with this issue a good deal (that is, for an ordinary Christian), not from a theoretical standpoint as much as from the standpoint of a perplexed practitioner. And I got help in two main areas. First (and this was really only an aside in the book), Carson discussed what the Church is called to do as Church and what individual Christians are called to do in society as those who have particular callings and circumstances. Second, I was also convinced that the standard models are all of them truncated and reductionistic. Many have good things to say, but none of the standard models covers all the ground.

I recommend this book as a way of steering clear of extremes and reductionisms. Carson attempts to ground an understanding of Christ and Culture in the Bible's storyline, such that any model which is jarring to the Bible's narrative and teleology is judged wanting. He also discusses some of the main movers and shakers, which helps with orientation. Now while I've found this book helpful, I don't think it's the last word on this issue, nor does it address all the issues. But it is a good way into the discussion and thinking through the tensions we feel.

God's Clear Voice

You won't want to miss the NCC sermon from last Lord's Day on Gal. 1:6-9, which may be found at the website. Andrew Fulton preached a God- and Word-centered message that is timely as we consider commitments in the new year, like regular, day in and day out Bible reading. So if you're looking for encouragement to take in God's Word like your life depended on it (for it does), the sermon won't dissappoint. Andrew urges upon us a "diligent delight" in "God's clear voice" in Scripture. Who wouldn't want to heed that call?

Puritan Spirituality and American Evangelicalism

And here's the third and final point of J. I. Packer's three particular points of contrast between Puritan spirituality and American evangelicalism:

It seems undeniable that the Puritans' passion for spiritual integrity and moral honesty before God, their fear of hypocrisy in themselves as well as in others, and the humble self-distrust that led them constantly to check whether they had not lapsed into religious play-acting before men with hearts that had gone cold towards God, has no counterpart in the modern-day evangelical ethos. They were characteristically cautious, serious, realistic, steady, patient, persistent in well-doing and avid for holiness of heart; we, by contrast, too often show ourselves to be characteristically brash, euphoric, frivolous, superficial, naive, hollow and shallow (A Quest for Godliness, Packer, 217).

Well, this finishes Packer's three points of contrast between the Puritans and American evangelicals. But you can be sure that there will be more of Packer and the Puritans at this site before too long.

Puritan Spirituality and American Evangelicalism

Here's the promised second part of Packer's three particular points of contrast between the Puritans and American evangelicals:

We observe that whereas the experimental piety of the Puritans was natural and unselfconscious, because it was so utterly God-centered, our own (such as it is) is too often artificial and boastful, because it is so largely concerned with ourselves. Our interest focuses on religious experience, as such, and on man's quest for God, whereas the Puritans were concerned with the God of whom men have experience, and in the manner of his dealings with those whom he draws to himself. The difference of interest comes out clearly when we compare Puritan spiritual autobiography—Grace Abounding, say, or Baxter's autobiography, or the memoirs of Fraser of Brea—with similar works of our own day. In modern spiritual autobiography, the hero and chief actor is usually the writer himself; he is the centre of interest, and God comes in only as a part of his story. His theme is in effect 'I—and God.' But in Puritan autobiography, God is at the centre throughout. He, not the writer, is the focus of interest; the subject of the book is in effect 'God—and me.' The pervasive God-centredness of Puritan accounts of spiritual experience is a proof of their authenticity, and a source of their power to present God to the modern reader. But when experience of God is told in a dramatised and self-glorifying way, it is a sure sign that the experience itself, however poignant, lacked depth, if, indeed, it was genuine at all (A Quest for Godliness, Packer, 216-217).

This description by Packer resonates with my experience of the Puritans and of modern evangelicalism. The sheer God-centeredness of the Puritans stands starkly over against our utter man-centeredness. So once again, I thank God for the Puritans (and many others, even some contemporaries who've followed in the train of God-centeredness that goes all the way back to the Bible itself) for leading me to God, not man, not self.

The Un-Mission Mission

Last Lord's Day, New Covenant Church of Naperville, our home church, heard the third of three consecutive messages on the church's central mission: speading ahead the Word to triumph in the world.  "Gossiping the Gospel," as Jacob Reynolds (following Stott, I believe) put it two weeks ago. This past Sunday pastor Matt Newkirk brought a word about the Word from Genesis 11. You may listen to the exposition here, which was quite good. 

Matt gave us four characteristics of "unmission" from Genesis 11:1-9:

1) Unmission is fueled by an overestimation of self
2) Unmission is fueled by an underestimation of God
3) Unmission results in frustration
4) Unmission is cured by the Great Commission

In applying how the mission of the church works out for the corporate body, made up of many parts (Matt reminded us that the hand is not a mouth, but does have a role in relation to the mouth), Matt encouraged a corporate mentality of evangelism and missions. He said that while every member of the church is not gifted to be a mouthpiece, everyone can do the following:

1) Pray
2) Invite someone to church
3) Support a missionary financially
4) Look for opportunities to share Christ

This sort of corporate mentality in thinking about the Great Commission is, I believe, an area where at least the individualistically-oriented American church needs to grow immensely. In my judgment, we have work to do in continuing to think through more thoroughly every-member ecclesiatical evangelism and global missions. Perhaps more on this later.

The Most Beautiful Among Women

From time to time I'm overwhelmed with God's grace to me. Frequently this happens as I experience what a gift my wife Emily is. She is, without question, the most beautiful among women. When I married her, I knew she was beautiful. But the half hadn't been told or revealed to me! I might say with Job, with different wording and application, that I had heard of God's handiwork with the hearing of the ear, but now my eye sees! A wonderful wife's worth is simply incalculable. O the depths of the riches! My wife's worth is above gold, yes, even fine gold, and the jewels adorning her, they outshine the brightest of them all.

My council to younger men: in seeking a wife, you ought not to undervalue the wisdom and glory of God's Word on this matter. You ignore God's Word here at your peril. Wounds and sorrow will you get for yourself if you choose a wife unwisely. So, dear younger brothers in the faith, take heed to God's wise Word as you seek a helper and life-long companion. It's the second most important step and act of trust you will ever make.

Puritan Spirituality and American Evangelicalism

Yesterday in a tribute to the Puritans and thanks to God I posted that I would be giving three particular Packer-produced points of contrast between the Puritans and American evangelicals. The first is this:

We cannot but conclude that whereas to the Puritans communion with God was a great thing, to evangelicals today it is a comparatively small thing. The Puritans were concerned about communion with God in a way that we are not. The measure of our unconcern is the little that we say about it. When Christians meet, they talk to each other about their Christian work and Christian interests, their Christian acquaintances, the state of the churches, and the problems of theology—but rarely of their daily experiences of God. Modern Christian books and magazines contain much about Christian doctrine, Christian standards, problems of Christian conduct, techniques of Christian service—but little about the inner realities of fellowship with God. Our sermons contain much sound doctrine—but little relating to the converse between the soul and the Savior. We do not spend much time, alone or together, in dwelling on the wonder of the fact that God and sinners have communion at all; no, we just take that for granted, and give our minds to other matters. Thus we make it plain that communion with God is a small thing to us. But how different were the Puritans! (A Quest for Godliness, Packer, 215-216).

This was written in 1990. And while I think the point stands strongly, I do think that there has been an awakening in certain quarters to the life of communion with God. I also think, however, that there has also perhaps been a worsening of the situation in other quarters.

Thankful for the Puritans

Among the many blessings for which I am thankful today, this Thanksgiving, in the year of our Lord 2010, I'm deeply thankful for the Puritans. Yes, I'm talking about the lot that came to America who not only get short shrift in the terrible history textbooks of our times, but also who get repeatedly (this continues) misunderstand and even slandered. 

In tribute to them and gratitude to God, I want to post a short series of posts in the next few days that set Puritan spirituality over against American evangelicalism. This helps, I think, with perspective. We tend to think way too much of ourselves, not realizing that many of our forebears in the faith outstripped us in so many ways, putting our faith to shame, making me want to weep from time to time over the present state of our Christian experience. To give some perspective on the Puritans, I want to turn to J. I. Packer's A Quest for Godliness, which I've already done at this blog a number of times.

Anyone who knows anything at all about Puritan Christianity knows that at its best it had a vigour, a manliness, and a depth which modern evangelical piety largely lacks. This is because Puritanism was essentially an experimental faith, a religion of 'heart-work,' a sustainded practice of seeking the face of God, in a way that our own Christianity too often is not. The Puritans were manlier Christians just because they were godlier Christians (A Quest for Godliness, 215).

Packer then goes on to give three particular points of contrast between the Puritans and American evangelicals.  More on this on the morrow.  For now, Thank you, Gracious God and Heavenly Father, for giving the Puritans to the church as a portion of our rich heritage. "The lines have fallen for me in pleasant places; indeed, I have a beautiful heritage" (Ps. 16:6).

Politics Put in Proper Perspective

Amid our politically charged atmosphere, putting politics in proper perspective is in order. On second thought, putting politics in proper perspective is always in order. And Isaiah 6 does this handily. So it would be good for us to ponder it often—and see the political powers that be in the light of the glory of the Lord.

"In the year that king Uzziah died. . . " (Isa. 6:1). He had reigned some forty years. But there he lay, motionless, breathless, lifeless. I'd say he lacked the royal dignity and public pomp once characterizing his reign as he lay there a bag of decomposing bones. Over against Uzziah's finite life and reign, Isaiah sees "the Lord sitting upon a throne, high and lifted up" (Isa. 6:1). Uzziah is long gone; YHWH is still reigning. For as another Scripture tells us,YHWH is King forever: "YHWH sat enthroned at the flood; YHWH sits enthroned, King forever" (Ps. 29:10; translation mine). He rules in salvation and judgment over the nations, and the most potent potentates fade before his majesty. 

Another important text that comes to mind in the wake of North Korea's inflamatory in-your-face actions against South Korea is Ps. 46:8-11:

Come, behold the works of YHWH,
how he has wrought desolations on the earth.
He makes wars cease to the end of the earth;
he breaks the bow and shatters the spear;
he burns the chariots with fire.
'Be still, and know that I am God.
I will be exalted among the nations,
I will be exalted in the earth!'
YHWH of hosts is with us;
the God of Jacob is our fortress.

A Diabolical Science

Calvin, commenting on Ps. 29, speaks this wisdom:

Philosophers think not that they have reasoned skillfully enough about inferior causes, unless they separate God very far from his works. It is a diabolical science, however, which fixes our contemplations on the works of nature, and turns them away from God.

We could substitute, today, naturalistic scientists (and those who unwaveringly bow before and follow them) in the place of naturalistic philosophers. But the same diabolical science is still practiced and believed, separating God very far from his works. Naturalism and functional deism, as I've noted before, have a stranglehold on our society. Sadly this all too often includes professing Christians who, reading the likes of Ps. 29, should know better. We should be ashamed of how little we acknowledge God's almighty hand in the created order. Those in his temple should be incessantly shouting, "Glory!" (Ps. 29:9). 

O show us your glory, thundering God of glory, O show us your holy majesty and might, that we might give you, YHWH, the glory due your name, and worship you in the splendor of holiness.

Through the Precious Blood

Following the same vein as the last post, here's another song, this time from Sovereign Grace Praise, that Em and I have been enjoying and laying up: Through the Precious Blood.  The lyrics are by Mark Altrogge with Sovereign Grace Praise.  It's from the Come Weary Saints CD.

You have ordained every breath we take
In pleasure or pain, there is no mistake
Gladness and grief, both are in Your hand
And sufferings brief carry out Your plan
And our fleeting sorrows
Will yield an endless prize
When some bright tomorrow
We’ll see You with our eyes, and

Grace upon grace flows down, flows down
Grace upon grace flows down, flows down
Through the precious blood of Christ

Father of lights, Giver of all grace
Your mercies crown our lives all our days
River of Life, quench our thirsty souls
For no true delight does Your love withhold
And in every season
We are satisfied
For just one reason
Christ was crucified, and

All good gifts, every good thing
Comes to us freely, so freely
All good gifts, every good thing
Comes to us freely, so freely
Through the precious blood
Through the precious blood

© 2008 Sovereign Grace Praise (BMI)

When Trials Come

One of the routines my wife and I have developed is one of routinely considering the pain and suffering coming our way at God's sovereign appointment.  Doesn't sound fun, does it?  Sound morbid?  Perhaps.  It could be.  Or perhaps, and more likely, it's a sober practice to help prevent inebriation with the silliness and banality and superficiality of our world—this world that numbs us so thoroughly with television and entertainment and vacations and so on, all the way up to the day of meeting the Judge of all the earth, who will consign each to everlasting heaven or everlasting hell.  Perhaps this routine then is part of what God is using to steel us and give us backbone to prepare for our terminal cancer or brain injury or heart attack or lost baby or fierce persecution or whatever (our fill-in-the-blank day of dark news).  And I highly recommend it.

This routine includes regularly laying up Scripture, not least the promises of God; praying for God to make us ready for the day when death beckons, not least if it comes early; and also laying up Gospel-soaked lyrics from psalms, hymns, and Spirit-songs.  What follows is one such Gospel song which we've enjoyed and pondered of late.  It's called When Trials Come, written by the Gettys. 

When trials come, no longer fear
For in the pain our God draws near
To fire a faith worth more than gold
And there his faithfulness is told
And there his faithfulness is told

Within the night I know your peace
The breath of God brings strength to me
And new each morning mercy flows
As treasures of the darkness grow
As treasures of the darkness grow

I turn to wisdom not my own
For every battle You have known
My confidence will rest in You
Your love endures; Your ways are good
Your love endures; Your ways are good

When I am weary of the cost
I see the triumph of the cross
So in its shadow I shall run
Till You complete the work begun
Till You complete the work begun

One day all things will be made new
I'll see the hope You called me to
And in Your kingdom, paved with gold
I'll praise Your faithfulness of old
I'll praise Your faithfullness of old

—Keith and Kristin Getty, 2005 Thankyou Music

The Road Not Taken

Robert Frost (1874-1963) wrote a famliar poem often seen and quoted.  For example, my wife has routinely heard and seen it in the public school system.  In the right context, the poem is inspiring.  Applied to the wrong context, it is frightening.  But since I like it a good deal, I'll reproduce it here.  It's called The Road Not Taken.

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that, the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I--
I took the one less traveled by,
And that has made all the difference.

(For biographical background, click here.)

Sermon on Missions for Middle America

Now two Sundays ago, New Covenant Church Pastor Andrew Fulton preached on Rom. 15:14-21.  The sermon is titled Motivated by Mission.  I'm not sure I've ever heard a more stirring call to world missions.  It certainly was the most solid and salutary message on missions for Middle America that I've ever heard.  I highly commend it.  Not least for Napervillians!  But a word to the wise: have a listen when you're pride won't keep you from hearing aright.  Maybe the sovereign Spirit will be pleased to blow on you and fan into a flame a renewed or brand new passion for King Jesus' global cause and fame. 

Were one able to watch this sermon on video, I would also commend it as a model of both clear structure and flow in the sermon along with freedom in the pulpit from a manuscript.  Andrew, still a young man (thirty-one, if I'm not mistaken), possesses considerable gifts.  And one I appreciate most is his freedom in the pulpit.  That freedom produces a back and forth between hearer and listener that is, of course, much harder to achieve when one is tied to every word of a manuscript.  In the sermon God's Word is mediated through Andrew's personality in a way that connects that divine Word with people in the pew with relative ease.  Or so it seems.

The message begins with a jab at our all-too-often pathetic response to missionary letters—and then proceeds to commend the greatest missionary support letter ever written to stir us up!  And at least this sinner-turned-saint found his heart significantly stirred and corrected.  Yet again, under the ministry of that Word above all earthly powers!

(Concerning this jab: my wife and I recounted it back at home over a meal and found ourselves enjoying great big belly laughs—the kind that leave you on the floor.  Priceless satire.  And powerful.)

The Most Necessary Part of Our Wisdom

Yesterday I said another word from Owen was forthcoming.  And I said it would address the charge that maintaining the soul in a frame a "self-abasement, condemnation, and abhorrency" (Owen's wording) does not tend toward morbid introspection.  Well, here is Owen's take on this issue:

To keep our souls in a constant frame of mourning and self-abasement is the most necessary part of our wisdom with reference unto all the ends of the life of God; and it is so far from having any inconsistency with those consolations and joys which the gospel tenders unto us in believing, as that it is the only way to let them into the soul in a due manner.  It is such mourners, and those alone, unto whom evangelical comforts are administered (Isa. 57:18).

Can anyone tell me that their deepest Christian experience in walking with God does not bear this out?  I cannot for the life of me see how this is out of step with Scripture and the Spirit.  It certainly fits my own experience walking with God.  Like hand in glove.

"Blessed/Happy are the poor in spirit. . . . Blessed/Happy are those who mourn. . . ." (Mt. 5:3-4).  And blessed are those who are "sorrowful, yet always rejoicing" (2 Cor. 6:10).

How's Your Posture?

Among the stances and strategies the disciple must take against sin in the soul is this posture described by John Owen in a little work called On the Dominion of Sin and Grace (Works, vol. 7, 532):

No frame of mind is a better antidote against the poisin of sin. . . . God hath a continual regard unto mourners, those that are of a 'broken heart and a contrite spirit.' It is the soil where all grace will thrive and flourish. A constant due sense of sin as sin, of our interest therein by nature and in the course of our lives, with a continual afflictive rememberance of some such instances of it as have had peculiar aggravations, issuing in a gracious self-abasement, is the soul's best posture in watching against all the deceits and incursions of sin. And this is a duty which we ought with all diligence to attend unto.

Does this sound like morbid introspection to you?  Well, in a tomorrow's post I'll give Owen's take on the charge that this produces morbid introspection.

Nonsense Up With Which We Shall Not Put

What follows was swiped from a recent post by Doug Wilson giving writing counsel:

In the 18th century, during the ascendancy of the English dictionary makers and grammarians, it was foolishly thought that Latin was superior to English, and that things that couldn't be done in Latin, like ending sentences with prepositions, shouldn't be done in English. This is where we get the absurd rule that one must never, ever end a sentence with a preposition. As Winston Churchill put it, "that's the sort of nonsense up with which we shall not put."

Ahh, grammar and godliness.  Music to my ears, honey to my tongue, refreshment to my bones.

The High Hope of Heaven

Speaking of the high hope of heaven in Puritan spirituality, J. I. Packer speaks thus: 

Sustained by such a hope, the believer can and should face the last enemy squarely and get ready to take death in stride when it comes; and such preparation of heart and mind for passage out of this world into the immediate presence of God was, in fact, a major theme of all Puritan spirituality (A Quest for Godliness, 212).

Having been saved in hope (Rom. 8:24), and having a hope laid up for us in heaven (Col. 1:5), we should be fully prepared by the Word and Spirit to depart into the bosom of God, right?  But are we?  We, I mean, Americans, who are all too often all too cozy here. 

O God in heaven, God of all hope, cause us to know the hope to which we have been called, its everlastingness, its solidity, its certainty!  That you might be glorified in our deaths!  Help us to live and die well!  Yes, indeed, O Father, for your great name's sake!