In 1 Kgs. 20:35ff, we read of one of the sons of the prophets who wanted to deceive Ben-hadad, king of Syria (see 1 Kgs. 20:38). So he "said to his fellow at the command of the LORD, 'Strike me, please.' But the man refused to strike him. Then he said to him, 'Because you have not obeyed the voice of the LORD, behold, as soon as you have gone out from me, a lion shall strike you down.' And as soon as he had departed from him, a lion met him and struck him down."
How shall we take "at the command of the LORD" and "you have not obeyed the voice of the LORD"? Was this prophet's word truly of YWHW? It would seem, in context, that it was. Nothing seems to point in the other direction. That the word was fulfilled also accords with the criteria for prophetic predictions given in Deuteronomy 18. Moreover, in the light of all of Scripture, and in the light of 2 Kgs. 17:25 in particular, I'm inclined to say that this was a predication truly based on "the command of the Lord." But whether I'm reading this one aright or not, 2 Kgs. 17:25 makes it abundantly clear that YHWH is the sort of God who sometimes sends lions to to take lives.
Do we have categories for this as we think about who God is and how he reigns today? It seems to me that the generality of us all have a category of "nice things" and a category of "bad things." We attribute the "nice things" to God; the "bad things" we attribute to another. That "another" may be Satan, may be nature, may be evil agency, may be chance or whimsy, but rarely do we conceive that YHWH is the kind of God who sometimes sends lions to take lives. We've got to read the Word of God more closely, and seek to see all through that enlightening lens. After all, we're in the story. And as characters of the grand narrative, we're either in step or out of step with the story's Main Character. Do we know and acknowledge who the Main Character really is? Do we know his character and ways?
Friday, July 29, 2011
Wednesday, July 27, 2011
The Freedom of a Christian
In 1520 Martin Luther put to print three key works of the Reformation. They were The Address to the German Nobility, The Babylonian Captivity of the Church, and The Freedom of the Christian. The first two I have yet to read, but the last one I’ve now read three times. And it was only upon this third reading recently that I’ve begun to understand what Luther was after and how important this work was (and even still is). And I found myself praying in line with Elisha’s request to Elijah, “O Lord, give me a double portion of that man’s spirit!” (2 Kgs. 2:9). That is, of Luther’s.
In this tract, dedicated to Pope Leo X by Luther “as a token of peace and good hope,” Luther makes a bold claim. He says to Leo X: “It is a small book if you regard its size. Unless I am mistaken, however, it contains the whole of Christian life in a brief form, provided you grasp its meaning” (343). The whole of the Christian life? That is bold. The work is only about thirty-five pages in the American edition of Luther’s Works (vol. 31, Career of the Reformer: I).
Luther sets down two propositions in this little book, he says, “for the unlearned—for only them do I serve” (344). They are these:
A Christian is a perfectly free lord of all, subject to none.
A Christian is a perfectly dutiful servant of all, subject to all.
What follows in this tract is stirring stuff for faith. And so I highly commend it to your faith. And I urge you to read it more than once as well. I, for my part, shall doubtless read it again and again from time to time. There is so much foundational doctrinal matter upon which to build one’s life. And it’s only been with the addition of some years in the faith that I’ve begun to grasp something of the power of Luther’s points. No one will agree with Luther on all of his exegesis. But no one should read Luther for careful, meticulous exegesis. Read Calvin for that. Read good modern commentaries for that. But for bold spirited formulation of some of the big guns of our religious weaponry, Luther is tops, perhaps without peer regarding the doctrines of faith.
You may purchase vol. 31 of Luther's Works at amazon. Or you may read another translation for free online here, parts 1, 2, and 3, under the heading Concerning Christian Liberty.
In this tract, dedicated to Pope Leo X by Luther “as a token of peace and good hope,” Luther makes a bold claim. He says to Leo X: “It is a small book if you regard its size. Unless I am mistaken, however, it contains the whole of Christian life in a brief form, provided you grasp its meaning” (343). The whole of the Christian life? That is bold. The work is only about thirty-five pages in the American edition of Luther’s Works (vol. 31, Career of the Reformer: I).
Luther sets down two propositions in this little book, he says, “for the unlearned—for only them do I serve” (344). They are these:
A Christian is a perfectly free lord of all, subject to none.
A Christian is a perfectly dutiful servant of all, subject to all.
What follows in this tract is stirring stuff for faith. And so I highly commend it to your faith. And I urge you to read it more than once as well. I, for my part, shall doubtless read it again and again from time to time. There is so much foundational doctrinal matter upon which to build one’s life. And it’s only been with the addition of some years in the faith that I’ve begun to grasp something of the power of Luther’s points. No one will agree with Luther on all of his exegesis. But no one should read Luther for careful, meticulous exegesis. Read Calvin for that. Read good modern commentaries for that. But for bold spirited formulation of some of the big guns of our religious weaponry, Luther is tops, perhaps without peer regarding the doctrines of faith.
You may purchase vol. 31 of Luther's Works at amazon. Or you may read another translation for free online here, parts 1, 2, and 3, under the heading Concerning Christian Liberty.
Calvinism Everywhere, Part 25
The familiar Elijah narrative warrants careful consideration. But this post will only look at those elements that highlight the theme of this series on Calvinism everywhere. Feel free, however, to read that choice section of Old Testament narrative again and again. No one's stopping you from much instruction and encouragement. Even much fun.
Elijah predicts, as YHWH's spokesman, that "there shall be neither dew nor rain these years, except by my word" (1 Kgs. 17:1). And of course you know what happens, if only because it's included in this series of posts. And then we read, in the narrative of Elijah's conversation with the widow of Zarephath, that the God of Israel said this to the widow: "The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that YHWH sends rain upon the earth" (1 Kgs. 17:14). Then predictably, by now, we read in v. 16 the fulfillment of the prediction: "The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah." Are you yet getting used to that wonderful phrase, "according to the word the LORD"? And then, also predictably, shortly thereafter, there was rain (1 Kgs. 18:45). For the mouth of the Lord had spoken.
Next chapter, in the showdown with the prophets of Baal, after they've gone through their goofy gyrations, to absolutely no effect whatever, apart from lacerations and mutilations, Elijah prays to the Lord of heaven and earth: "Answer me, O LORD, answer me, that this people may know that you, O LORD, are God . . . (1 Kgs. 18:37). So fire falls from Heaven and consumes offering, wood, stones, dust, licking up also the water in the trench. This is done, and I make note of it here, that we might know that YHWH, Father, Son, and Spirit, he is God. There is no other. This is his own world, and his will will be done. And so rounding off the narrative before Elisha's call, we read once again of more deaths predicted, as in the previous chapters, "according to the word of the LORD." See 1 Kgs. 19:17.
Elijah predicts, as YHWH's spokesman, that "there shall be neither dew nor rain these years, except by my word" (1 Kgs. 17:1). And of course you know what happens, if only because it's included in this series of posts. And then we read, in the narrative of Elijah's conversation with the widow of Zarephath, that the God of Israel said this to the widow: "The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that YHWH sends rain upon the earth" (1 Kgs. 17:14). Then predictably, by now, we read in v. 16 the fulfillment of the prediction: "The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah." Are you yet getting used to that wonderful phrase, "according to the word the LORD"? And then, also predictably, shortly thereafter, there was rain (1 Kgs. 18:45). For the mouth of the Lord had spoken.
Next chapter, in the showdown with the prophets of Baal, after they've gone through their goofy gyrations, to absolutely no effect whatever, apart from lacerations and mutilations, Elijah prays to the Lord of heaven and earth: "Answer me, O LORD, answer me, that this people may know that you, O LORD, are God . . . (1 Kgs. 18:37). So fire falls from Heaven and consumes offering, wood, stones, dust, licking up also the water in the trench. This is done, and I make note of it here, that we might know that YHWH, Father, Son, and Spirit, he is God. There is no other. This is his own world, and his will will be done. And so rounding off the narrative before Elisha's call, we read once again of more deaths predicted, as in the previous chapters, "according to the word of the LORD." See 1 Kgs. 19:17.
Monday, July 25, 2011
Calvinism Everywhere, Part 24
In 1 Kings 14, Jeroboam's wife is charged to visit Ahijah, the prophet of the Lord. She meets this word for Jeroboam: "Because I exalted you from among the people and made you leader over my people Israel and tore the kingdom away from the house of David and gave it to you, and yet you have not been like my servant David, who kept my commandments and followed me with all his heart . . . therefore behold, I will bring harm . . . (1 Kgs. 14:7-10). God had made Jeroboam king. He wasn't a self-made man. (No one is.) And yet Jeroboam cast God behind his back (1 Kgs. 14:9).
So YHWH promises to bring harm upon the house of Jeroboam (1 Kgs. 14:10). This will include much carnage for dogs and birds to eat (1 Kgs. 14:10-11). Can we be sure? Oh yes; "for the LORD has spoken it" (1 Kgs. 14:11). There then follows a word about Jeroboam's child alone going to the grave (1 Kgs. 14:13), which appears to be a good thing in the context, as in Abijah only, among all Jeroboam's offspring, did YHWH find "something pleasing." So the child dies, "according to the word of the LORD" (1 Kgs. 14:18). Now "YHWH will raise up for himself a king over Israel who shall cut off the house of Jeroboam" (1 Kgs. 14:14). Remember, he is the one who raises up and throws down kings.
So YHWH promises to bring harm upon the house of Jeroboam (1 Kgs. 14:10). This will include much carnage for dogs and birds to eat (1 Kgs. 14:10-11). Can we be sure? Oh yes; "for the LORD has spoken it" (1 Kgs. 14:11). There then follows a word about Jeroboam's child alone going to the grave (1 Kgs. 14:13), which appears to be a good thing in the context, as in Abijah only, among all Jeroboam's offspring, did YHWH find "something pleasing." So the child dies, "according to the word of the LORD" (1 Kgs. 14:18). Now "YHWH will raise up for himself a king over Israel who shall cut off the house of Jeroboam" (1 Kgs. 14:14). Remember, he is the one who raises up and throws down kings.
So Jeroboam breaths his last (1 Kgs. 14:19-20) and Nadab his son begins to reign over Israel (1 Kgs. 15:25). But his reign ends rather abruptly when Baasha conspires against him and slays him (1 Kgs. 15:27-28). "And as soon as he was king, he killed all the house of Jeroboam. He left to the house of Jeroboam not one that breathed . . . according to the word of the LORD" (1 Kgs. 15:29). And we're even told why YHWH sent this massacre: "It was for the sins of Jeroboam that he sinned and that he made Israel to sin . . . (1 Kgs. 15:30).
Then, although Baasha was exalted by God (it was the Lord's doing, again, as always), yet since he was made of the same stuff as Jeroboam, he hears a similar word about his house being swept away like Jeroboam's: 1 Kgs. 16:2-3. When Baasha sleeps with his fathers, Elah his son comes to the throne (1 Kgs. 16:6, 8), which is followed fairly swiftly by his assassination and replacement by Zimri (1 Kgs. 16:10). And "according to the word of the LORD" (1 Kgs. 16:12), Zimri lays waste to "all the house of Baasha" (1 Kgs. 16:11).
This is sordid stuff, isn't it? And it comes to pass, all of it, down to where the droplets of blood spattered, "according to the word of the LORD," a not insignificant phrase, a phrase to be pondered.
Saturday, July 23, 2011
Owen's Hermeneutics: A Breath of Fresh Air
In the modern West, there is almost universally such a strong sense of progress that the past is incessantly despised or looked upon with condescension. I don't think the fields of linguistics and hermeneutics are exempt either. Older handlers of language are frequently spoken of as apes that simply plopped noncontextual dictionary definitions into the meaning of words in a given context, ignoring like idiots the obvious, namely, the larger linguistic structures of which the words partake.
Now in saying this sort of thing, I don't want to dismiss the real instances of progress that have been made, nor ignore the shortcomings or bone-ignorance of the past. But I do want to say that our sense of progress is a bit overblown, and oftentimes overweeningly arrogant. Moreover, and this is my chief concern, important methods and approaches and lessons are sometimes lost.
What follows now is a small sampling (three statements) from John Owen's work on the Spirit, from the third volume of his Works, with my brief commentary along the way. The first one particularly pleases me.
Here is Owen on hermeneutics: "Scripture is able of itself to manifest its own intention and meaning unto humble and diligent inquirers into it" (47).
This sort of statement is conspicuously absent in modern
Now in saying this sort of thing, I don't want to dismiss the real instances of progress that have been made, nor ignore the shortcomings or bone-ignorance of the past. But I do want to say that our sense of progress is a bit overblown, and oftentimes overweeningly arrogant. Moreover, and this is my chief concern, important methods and approaches and lessons are sometimes lost.
What follows now is a small sampling (three statements) from John Owen's work on the Spirit, from the third volume of his Works, with my brief commentary along the way. The first one particularly pleases me.
Here is Owen on hermeneutics: "Scripture is able of itself to manifest its own intention and meaning unto humble and diligent inquirers into it" (47).
This sort of statement is conspicuously absent in modern
Friday, July 22, 2011
Calvinism Everywhere, Part 23
So the divided kingdom was ultimately from God (1 Kgs. 12:24). And it would appear that the lion that killed the man of God in 1 Kgs. 13:24 was also from God as recompense for his disobedience to God's word. What's instructive here is how the immediate and broader contexts must be called to mind to conclude that the lion was sent by God. The snapshot (either the verse or paragraph, or if you were there without a biblical worldview) would simply picture a lion mauling a man. And why would any suppose that this was God's doing?
Tuesday, July 19, 2011
Assassination of Body and Character
What is murder? Assassination of someone's body. What is slander? Assassination of someone's character.
—Colin Gunton, The Christian Faith, p. 44.
—Colin Gunton, The Christian Faith, p. 44.
Monday, July 18, 2011
Calvinism Everywhere, Part 22
In response to Solomon's request (1 Kgs. 3:9), God was pleased to put wisdom into the mind of Solomon (1 Kgs. 10:24), more it seems than any before him or after him (save One, the Holy Son). His wisdom and wealth (which were connected) took away the breath of the Queen of Sheba (1 Kgs. 10:5). Although she had heard of Solomon's fame (1 Kgs. 10:1), upon seeing his wisdom she exclaimed, "The half was not told me!" (1 Kgs. 10:7).
But Solomon's wealth of wisdom did not keep him from making shipwreck upon the love of many foreign women, who stole away his heart after false gods (1 Kgs. 11:1ff). So Solomon worshiped abominations, doing evil in the sight of YHWH, not following him wholly as David had done (1 Kgs. 11:5ff). Almost needless to say, YHWH was angry with Solomon (1 Kgs. 11:9). The LORD told Solomon, "I will surely tear the kingdom from you and give it to your servant. . . . But I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen" (1 Kgs. 11:11-13). We see here, then, the raw and just reign of God.
Moreover, YHWH raises up an adversary against Solomon, not once (1 Kgs. 11:14), not twice (1 Kgs. 11:23), but thrice (1 Kgs. 11:36; 12:1, 15). And he did this not only from among the nations, but even from Solomon's own lusting loins, which produced Rehoboam. So Rehoboam gets one tribe from the Lord; and Jeroboam gets ten tribes from his hand (1 Kgs. 11:31). This division in the kingdom comes, remember, on account of corrupt worship (1 Kgs. 11:33). Because of this, though not forever, YHWH afflicts the offspring of David (1 Kgs. 11:39).
Now what shall we make of all this? Well, we shall make out in
But Solomon's wealth of wisdom did not keep him from making shipwreck upon the love of many foreign women, who stole away his heart after false gods (1 Kgs. 11:1ff). So Solomon worshiped abominations, doing evil in the sight of YHWH, not following him wholly as David had done (1 Kgs. 11:5ff). Almost needless to say, YHWH was angry with Solomon (1 Kgs. 11:9). The LORD told Solomon, "I will surely tear the kingdom from you and give it to your servant. . . . But I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen" (1 Kgs. 11:11-13). We see here, then, the raw and just reign of God.
Moreover, YHWH raises up an adversary against Solomon, not once (1 Kgs. 11:14), not twice (1 Kgs. 11:23), but thrice (1 Kgs. 11:36; 12:1, 15). And he did this not only from among the nations, but even from Solomon's own lusting loins, which produced Rehoboam. So Rehoboam gets one tribe from the Lord; and Jeroboam gets ten tribes from his hand (1 Kgs. 11:31). This division in the kingdom comes, remember, on account of corrupt worship (1 Kgs. 11:33). Because of this, though not forever, YHWH afflicts the offspring of David (1 Kgs. 11:39).
Now what shall we make of all this? Well, we shall make out in
Sunday, July 10, 2011
Another Blog Fast
I'm taking a one week blog fast. I'm going under for an intensive theology class this week at Wheaton College. When I come up, I'll be back. Wifey is taking the class with me, our first class together (though we've been in the school of Christ together for over four years). It should be a good week with my bright and beautiful bride, who is like the holy women of old. Thinking about the deep things of God with Emily is undoubtedly one of the greatest joys of my life.
Saturday, July 9, 2011
Can Wicked Rulers be Allied with YHWH?
Here's a pertinent rhetorical question for our land: Ps. 94:20. Never confuse one party or other with the kingdom of God. But never think, either, that the kingdom of God has nothing to do with politics. Jesus is Lord of all, and every knee will bow (Phil. 2:9-11). God has raised him from the dead and seated him at his right hand in the heavenlies, far above all rule and authority, power and dominion, and every name that is named, not only in this age, but also in the one to come (Eph. 1:20-21).
Would that the preachers in our land would lay hold of their pulpits and preach Ps. 2:10-12 like they believed it, effectively banishing our silly sacred/secular mindset, our privatized and truncated religious thinking and living. Either Jesus is Lord of all, or he's not. And professing Christians in North America often want him to be Lord just of their little churches (usually just Sunday morning, perhaps, if Jesus is lucky) and their little hearts (during devotional time, if we even touch our Bibles). But, Jesus is Lord of all. We don't make him Lord of anything. The Lord God has appointed his Christ to rule the nations. So King Jesus reigns. And every national knee will bow: "All the nations you have made shall come and worship before you, O Lord, and shall glorify your name" (Ps. 86:9).
Would that the preachers in our land would lay hold of their pulpits and preach Ps. 2:10-12 like they believed it, effectively banishing our silly sacred/secular mindset, our privatized and truncated religious thinking and living. Either Jesus is Lord of all, or he's not. And professing Christians in North America often want him to be Lord just of their little churches (usually just Sunday morning, perhaps, if Jesus is lucky) and their little hearts (during devotional time, if we even touch our Bibles). But, Jesus is Lord of all. We don't make him Lord of anything. The Lord God has appointed his Christ to rule the nations. So King Jesus reigns. And every national knee will bow: "All the nations you have made shall come and worship before you, O Lord, and shall glorify your name" (Ps. 86:9).
Friday, July 8, 2011
Calvinism Everywhere, Part 21
First Kings 8 records Solomon's magnificent prayer at the dedication of the temple. The depths and heights of biblical theology and typology here reach far and climb high. And were I up to the daunting task, I'd do a whole series on this far-reaching sinew of Scripture that goes back to Genesis and forward through the cross and resurrection on into Revelation. Would that preachers took up this text in our churches for series of 10-12 weeks or more! There's so much here!
But, for now, we'll focus in on only a few elements to stay on topic: Calvinism Everywhere. The whole of 1 Kings 8:22-53 is a prayer. And so God's almighty ability to do what is asked for is assumed. Solomon was sure of God's ability to carry out what he purposed, for this God speaks with his mouth, and fulfills with his hand (1 Kgs. 8:24). I shall not highlight what is prayed for and then fulfilled, however, though that would be profitable. Rather I shall look at some portions where God has sent some providential dealing Israel's way (in line with the covenant curses of Deuteronomy).
On account of Israel's pervasive sinfulness and covenant-breaking—"for there is no one who does not sin" (1 Kgs. 8:46)—God fulfills what he threatened in Deuteronomy. Solomon knows these curses are coming; that's why he prays. And these are the coming covenant curses: defeat before the enemy (1 Kgs. 8:33); drought conditions (1 Kgs. 8:35); famine, pestilence, blight, mildew, locust, caterpillar, plague, sickness, siege conditions (1 Kgs. 8:37); exile into the land of their captors (1 Kgs. 8:46). These conditions, Solomon assumes, come about from the hand of the covenant Lord on account of covenant-breaking disobedience. When these curses fall, when Israel goes into exile, all will acknowledge the hand of YHWH (1 Kgs. 9:9). And the covenant Lord alone can deliver from the bitter fruit of faithlessness. He sends distress and destruction; he also sends salvation and deliverance.
So behold your God, O man! And turn in trust and pray—toward the place where his name now dwells (Jn. 1:14; 2:18-22). For there is one mediator appointed between God and men, the man Christ Jesus (1 Tim. 2:5-6), the true temple, the ultimate meeting place with God, where God's holy presence fully and finally dwells (Col. 1:19; 2:9).
But, for now, we'll focus in on only a few elements to stay on topic: Calvinism Everywhere. The whole of 1 Kings 8:22-53 is a prayer. And so God's almighty ability to do what is asked for is assumed. Solomon was sure of God's ability to carry out what he purposed, for this God speaks with his mouth, and fulfills with his hand (1 Kgs. 8:24). I shall not highlight what is prayed for and then fulfilled, however, though that would be profitable. Rather I shall look at some portions where God has sent some providential dealing Israel's way (in line with the covenant curses of Deuteronomy).
On account of Israel's pervasive sinfulness and covenant-breaking—"for there is no one who does not sin" (1 Kgs. 8:46)—God fulfills what he threatened in Deuteronomy. Solomon knows these curses are coming; that's why he prays. And these are the coming covenant curses: defeat before the enemy (1 Kgs. 8:33); drought conditions (1 Kgs. 8:35); famine, pestilence, blight, mildew, locust, caterpillar, plague, sickness, siege conditions (1 Kgs. 8:37); exile into the land of their captors (1 Kgs. 8:46). These conditions, Solomon assumes, come about from the hand of the covenant Lord on account of covenant-breaking disobedience. When these curses fall, when Israel goes into exile, all will acknowledge the hand of YHWH (1 Kgs. 9:9). And the covenant Lord alone can deliver from the bitter fruit of faithlessness. He sends distress and destruction; he also sends salvation and deliverance.
So behold your God, O man! And turn in trust and pray—toward the place where his name now dwells (Jn. 1:14; 2:18-22). For there is one mediator appointed between God and men, the man Christ Jesus (1 Tim. 2:5-6), the true temple, the ultimate meeting place with God, where God's holy presence fully and finally dwells (Col. 1:19; 2:9).
Thursday, July 7, 2011
Delighting in The Spirit's Person and Work
John Owen on the Holy Spirit is quickly proving to be life-changing for me. I don't think I can be the same after working through volume three of his works. I don't say this flippantly; and I don't say this infallibly. After all, the Spirit is sovereign and moves as he pleases (1 Cor. 12:11), blowing where he will (Jn. 3:8). But I do say it advisedly.
I think I've only been able to say this sort of thing a handful of times in my walk with God. Another one of these seasons was spending a whole year with Professor Greg Beale in Principles of Interpretation and New Testament Theology at Wheaton College. This season profoundly shaped my approach to the Bible, my understanding of eschatology, and my appreciation for God's inbreaking new creation kingdom in the risen Christ. Yet another was being introduced to the prophetic preaching of John Piper. In particular I experienced electric soul shock upon hearing Piper preach in person for the first time. My whole being was moved. Never before had a man brought such unction and power with his message.
So, similarly perhaps, here's a serious word for me, and I think for all, from Owen on the importance of our response to the Spirit's ministry in the world:
May the Lord and Giver of life be pleased to blow through our land and give us life indeed through the Son, working in us not only a zeal to avoid despising the Spirit's person and work, but more, a zeal to delight in and prize sensibly his person and work. O God our Father, give us a felt sense of the glory of the gift of your Son's Spirit! All we possess, that is to say, infinite glory and treasure, we do possess in the Spirit.
I think I've only been able to say this sort of thing a handful of times in my walk with God. Another one of these seasons was spending a whole year with Professor Greg Beale in Principles of Interpretation and New Testament Theology at Wheaton College. This season profoundly shaped my approach to the Bible, my understanding of eschatology, and my appreciation for God's inbreaking new creation kingdom in the risen Christ. Yet another was being introduced to the prophetic preaching of John Piper. In particular I experienced electric soul shock upon hearing Piper preach in person for the first time. My whole being was moved. Never before had a man brought such unction and power with his message.
So, similarly perhaps, here's a serious word for me, and I think for all, from Owen on the importance of our response to the Spirit's ministry in the world:
But now the Lord Jesus Christ, being ascended unto his Father, hath committed his whole affairs in the church and in the world unto the Holy Spirit (John 16:7-11). And it is on this design of God that the person of the Spirit may be singularly exalted in the church . . . and with respect unto him it is that the church in its present state is capable of an apostasy from God. And whatever is found of this nature amongst any, here it hath its beginning; for the sin of despising his person and rejecting his work now is of the same nature with idolatry of old, and the Jew's rejection of the person of the Son (Works, vol. 3, p. 44).We need to think long and hard about this warning from Owen. And we need to consider whether or not we honor the Spirit fully, sow to him duly, and delight in him truly. Do we grieve him? Do we quench his holy motions?
May the Lord and Giver of life be pleased to blow through our land and give us life indeed through the Son, working in us not only a zeal to avoid despising the Spirit's person and work, but more, a zeal to delight in and prize sensibly his person and work. O God our Father, give us a felt sense of the glory of the gift of your Son's Spirit! All we possess, that is to say, infinite glory and treasure, we do possess in the Spirit.
Wednesday, July 6, 2011
Calvinism Everywhere, Part 20
So on into the book of Kings. In 1 Kgs. 2:12 we read of Solomon's firmly established kingdom. But how did this come about when Adonijah had seized the throne with substantial support? Well, "it was [Solomon's] from the LORD" (1 Kgs. 2:15). Such is the way things tend to go when God governs the universe.
We also read that the LORD's word from 1 Sam. 2:27-36 was fulfilled: 1 Kgs. 2:27. As I said, such is the way things tend to go when God governs the universe.
This is Calvinism—God, sovereign everywhere. Come, join the joy ride. Come, and worship before the Lord.
We also read that the LORD's word from 1 Sam. 2:27-36 was fulfilled: 1 Kgs. 2:27. As I said, such is the way things tend to go when God governs the universe.
This is Calvinism—God, sovereign everywhere. Come, join the joy ride. Come, and worship before the Lord.
Tuesday, July 5, 2011
Where is Your Faith Focused?
John Owen on the prominence of the Spirit in the New Testament as an object of our faith:
The Holy Spirit, the doctrine concerning his person, his work, his grace, is the most peculiar and principal subject of the Scriptures of the New Testament, and a most eminent immediate object of the faith of them that do believe. . . .—Works, vol. 3, p. 23.
Monday, July 4, 2011
Grace and Mercy Grounded in Love
Yesterday's Lord's Day sermon on Eph. 2:1-10, preached by NCC pastor Andrew Fulton, provided liberating food for the dull duty-bound believer. More than that, though, good as that was for me, it also stirred me to contemplate more clearly the nature of grace and mercy in relation to love, which I've wondered at for years. I think the Lord has given me some light.
So what is the mercy of God, what is the grace of God, and what is the love of God? And how do grace, mercy, and love relate? This text—Eph. 2:4-5—brings these together plainly and brightly. First, I'll give definitions that I believe are governed by the context of this text. Then I'll try to bring them together.
So what is the mercy of God? Simply stated, mercy is God not giving us what we do deserve. This is the negative side, we might say. Born and dead in transgressions and sins (Eph. 2:1), God's mercy comes in and pities the suffering and misery of our condemnation and judgment under the Judge's just wrath. And God withholds exactly what we deserve. He does not condemn the guilty.
So then, what is the grace of God? Well, it is the positive side: grace is God giving us what we don't deserve. Grace gives us a free gift we didn't and can't earn. Grace gives lavish generosity to those who've been stubbornly and persistently stingy and sinful. It moves way beyond mercy.
Mercy says, "I will not sentence you to death, a death that is your due for rebelling against the law of the Lawgiver, for spitting in the face of your good and kind King, for worshiping (delighting in and desiring and loving) the creature and creation rather than (supremely delighting in and desiring and loving) the Creator—who is blessed forever! Amen!" (Rom. 1:25). So speaks Mercy.
But Grace comes in, wonder of wonders, and says, "I will move beyond granting pardon. Wonderful as mercy is, I will do more. I will seat you in the heavenlies in my risen and exalted Son and make you a co-heir of all that is his (Eph. 2:6; cf. Rom. 8:17). The tripersonal God of infinite love and joy and sweetness will be your everlasting portion and treasure and enjoyment. I know you spit in my face. I know you disregarded my glory. And so I showed you stunning mercy. But that's not all. I also want to make you my son, with all the privileges and possessions of that status." So speaks Grace.
Well then, what is love, if it's not what's already been described? It is this: love is the infinite fountain-like heart of God that pours forth mercy and grace on greasy ingrates from all eternity and on into all eternity. "Because of the great love with which he loved us" (Eph. 2:4). Notice that love grounds the mercy that's gone before to deal with our condition in Eph. 2:1-3. And notice that love then also grounds the grace that lavishes upon us what follows in Eph. 2:5-7. Love is the bottom of all the free mercy and grace of God that comes to us through Christ in the gift of his Spirit.
And this Holy Spirit is the love between the Father and the Son, now poured out through the risen and living Savior and Lord of all—on us—on dirty, grimy, slimy, unholy idolaters. This Spirit is the life of God given to us in union with the risen Son—we who were cold corrupting corpses in trespasses and sins. Now, because of grace and mercy, bottomed in eternal love, now we live with the very life of the risen Christ in the power of the Holy Spirit. He made us alive with him—by grace you have been saved! (Eph. 2:5). O praise the glory of this great triune grace! (Eph. 1:6, 12, 14). This is the free, unfettered gift of God—so no boasting! (Eph. 2:8-9). Except of grace, glorious grace. God's grace.
So love is the bottom of this grace and mercy, the eternal love of the Father, Son, and Spirit (Eph. 1:4). But how may we know this love? What does it look like? I'm glad you asked, for I'm glad to tell you. It looks like this: "We know love by this, that he laid down his life for us" (1 Jn. 3:16); "God did not spare his own Son" (Rom. 8:32); "God gave his only unique Son" (Jn. 3:16); "Christ loved me and gave himself for me" (Gal. 2:20). Love looks like the cross. Love looks like Christ crucified. Love looks like the King killed. For you, and for me.
So what is the mercy of God, what is the grace of God, and what is the love of God? And how do grace, mercy, and love relate? This text—Eph. 2:4-5—brings these together plainly and brightly. First, I'll give definitions that I believe are governed by the context of this text. Then I'll try to bring them together.
So what is the mercy of God? Simply stated, mercy is God not giving us what we do deserve. This is the negative side, we might say. Born and dead in transgressions and sins (Eph. 2:1), God's mercy comes in and pities the suffering and misery of our condemnation and judgment under the Judge's just wrath. And God withholds exactly what we deserve. He does not condemn the guilty.
So then, what is the grace of God? Well, it is the positive side: grace is God giving us what we don't deserve. Grace gives us a free gift we didn't and can't earn. Grace gives lavish generosity to those who've been stubbornly and persistently stingy and sinful. It moves way beyond mercy.
Mercy says, "I will not sentence you to death, a death that is your due for rebelling against the law of the Lawgiver, for spitting in the face of your good and kind King, for worshiping (delighting in and desiring and loving) the creature and creation rather than (supremely delighting in and desiring and loving) the Creator—who is blessed forever! Amen!" (Rom. 1:25). So speaks Mercy.
But Grace comes in, wonder of wonders, and says, "I will move beyond granting pardon. Wonderful as mercy is, I will do more. I will seat you in the heavenlies in my risen and exalted Son and make you a co-heir of all that is his (Eph. 2:6; cf. Rom. 8:17). The tripersonal God of infinite love and joy and sweetness will be your everlasting portion and treasure and enjoyment. I know you spit in my face. I know you disregarded my glory. And so I showed you stunning mercy. But that's not all. I also want to make you my son, with all the privileges and possessions of that status." So speaks Grace.
Well then, what is love, if it's not what's already been described? It is this: love is the infinite fountain-like heart of God that pours forth mercy and grace on greasy ingrates from all eternity and on into all eternity. "Because of the great love with which he loved us" (Eph. 2:4). Notice that love grounds the mercy that's gone before to deal with our condition in Eph. 2:1-3. And notice that love then also grounds the grace that lavishes upon us what follows in Eph. 2:5-7. Love is the bottom of all the free mercy and grace of God that comes to us through Christ in the gift of his Spirit.
And this Holy Spirit is the love between the Father and the Son, now poured out through the risen and living Savior and Lord of all—on us—on dirty, grimy, slimy, unholy idolaters. This Spirit is the life of God given to us in union with the risen Son—we who were cold corrupting corpses in trespasses and sins. Now, because of grace and mercy, bottomed in eternal love, now we live with the very life of the risen Christ in the power of the Holy Spirit. He made us alive with him—by grace you have been saved! (Eph. 2:5). O praise the glory of this great triune grace! (Eph. 1:6, 12, 14). This is the free, unfettered gift of God—so no boasting! (Eph. 2:8-9). Except of grace, glorious grace. God's grace.
So love is the bottom of this grace and mercy, the eternal love of the Father, Son, and Spirit (Eph. 1:4). But how may we know this love? What does it look like? I'm glad you asked, for I'm glad to tell you. It looks like this: "We know love by this, that he laid down his life for us" (1 Jn. 3:16); "God did not spare his own Son" (Rom. 8:32); "God gave his only unique Son" (Jn. 3:16); "Christ loved me and gave himself for me" (Gal. 2:20). Love looks like the cross. Love looks like Christ crucified. Love looks like the King killed. For you, and for me.
Calvinism Everywhere, Part 19
Second Samuel 24 begins with God's anger burning against Israel, and so YHWH incites David against them (2 Sam. 24:1). I discussed this in the last post on Calvinism Everywhere. Here I want to direct your attention to what happened after David's heart struck him (for taking a census) and he confessed his sin (2 Sam. 24:10).
Through the prophet Gad YHWH speaks and gives David three options from which to choose. For his sin, God could send three years of famine upon the land; or God could make David flee before his foes for three months; or God could send three days' pestilence through the land (2 Sam. 24:12-13). Which will it be, David, from the hand of the sovereign Lord? David chooses pestilence; so YHWH sends pestilence (2 Sam. 24:14-15). And 70,000 die.
Now consider those three options again. They assume absolute sovereignty. God's total control over nature, wills, and disease is plain. And it is at these three points that we moderns routinely refuse to recognize the hand of God. Nature? Come on. We know famines occur due to natural, not supernatural, processes (hence nature). God doesn't interfere with such things, at least not ordinarily. Right? And being chased by foes would mean God would have to bring some pressure to bear upon the human will, since being chased by men or not involves free choice. And we know God doesn't interfere with free choice. Don't we? And pestilence? You've got to be kidding. This is just pure biology and pathophysiology. Germs happen. Cells dysfunction. We can even describe the mechanisms of many diseases. But God sending disease? Sounds really primitive, even mean-spirited and bad-tempered, and (of course) unloving. So God wouldn't do that. God couldn't do that.
But there you have it. It's in the text. God will send one of the three options before David: famine, foes, or disease. (And, incidentally then, he'll withhold the other two.) Now what sort of God are we talking about to be able to bring such to pass? With whom are we reckoning? With whom do we have to do? The God of the spirits of all flesh, the God of heaven and earth, the God of armies. YHWH is his name, Father, Son, and Spirit, working his wondrous will from all eternity. O bow low, soul, and do obeisance, and marvel, and adore! Adore the God of Calvinism, the God of this world, the God of the Bible. Holy is he! (Ps. 99:5,9).
Through the prophet Gad YHWH speaks and gives David three options from which to choose. For his sin, God could send three years of famine upon the land; or God could make David flee before his foes for three months; or God could send three days' pestilence through the land (2 Sam. 24:12-13). Which will it be, David, from the hand of the sovereign Lord? David chooses pestilence; so YHWH sends pestilence (2 Sam. 24:14-15). And 70,000 die.
Now consider those three options again. They assume absolute sovereignty. God's total control over nature, wills, and disease is plain. And it is at these three points that we moderns routinely refuse to recognize the hand of God. Nature? Come on. We know famines occur due to natural, not supernatural, processes (hence nature). God doesn't interfere with such things, at least not ordinarily. Right? And being chased by foes would mean God would have to bring some pressure to bear upon the human will, since being chased by men or not involves free choice. And we know God doesn't interfere with free choice. Don't we? And pestilence? You've got to be kidding. This is just pure biology and pathophysiology. Germs happen. Cells dysfunction. We can even describe the mechanisms of many diseases. But God sending disease? Sounds really primitive, even mean-spirited and bad-tempered, and (of course) unloving. So God wouldn't do that. God couldn't do that.
But there you have it. It's in the text. God will send one of the three options before David: famine, foes, or disease. (And, incidentally then, he'll withhold the other two.) Now what sort of God are we talking about to be able to bring such to pass? With whom are we reckoning? With whom do we have to do? The God of the spirits of all flesh, the God of heaven and earth, the God of armies. YHWH is his name, Father, Son, and Spirit, working his wondrous will from all eternity. O bow low, soul, and do obeisance, and marvel, and adore! Adore the God of Calvinism, the God of this world, the God of the Bible. Holy is he! (Ps. 99:5,9).
Saturday, July 2, 2011
From All That Dwell Below The Skies
Based on Ps. 117, here's a glorious 1719 hymn written by Isaac Watts:
From all that dwell below the skies
let the Creator's praise arise;
let the Redeemer's name be sung
through every land, by every tongue.
In every land begin the song;
to every land the strains belong.
In cheerful sound all voices raise
and fill the world with joyful praise.
Eternal are your mercies, Lord;
eternal truth attends your word.
Your praise shall sound from shore to shore
till the suns shall rise and set no more.
Your kingdom come, Lord! Hallowed be your name! Through every land, by every tongue, from shore to shore!
From all that dwell below the skies
let the Creator's praise arise;
let the Redeemer's name be sung
through every land, by every tongue.
In every land begin the song;
to every land the strains belong.
In cheerful sound all voices raise
and fill the world with joyful praise.
Eternal are your mercies, Lord;
eternal truth attends your word.
Your praise shall sound from shore to shore
till the suns shall rise and set no more.
Your kingdom come, Lord! Hallowed be your name! Through every land, by every tongue, from shore to shore!
St. Patrick's Breastplate
I bind unto myself today
The strong name of the Trinity,
By invocation of the same,
The Three in One and One in Three.
I bind this day to me for ever,
By power of faith, Christ's Incarnation;
His baptism in the Jordan River;
His death on cross for my salvation;
His bursting from the spicèd tomb;
His riding up the heavenly way;
His coming at the day of doom;
I bind unto myself today.
I bind unto myself the power
Of the great love of the Cherubim;
The sweet 'Well done' in judgment hour;
The service of the Seraphim,
Confessors' faith, Apostles' word,
The Patriarchs' prayers, the Prophets' scrolls,
All good deeds done unto the Lord,
And purity of virgin souls.
I bind unto myself today
The virtues of the starlit heaven,
The glorious sun's life-giving ray,
The whiteness of the moon at even,
The flashing of the lightning free,
The whirling wind's tempestuous shocks,
The stable earth, the deep salt sea,
Around the old eternal rocks.
I bind unto myself today
The power of God to hold and lead,
His eye to watch, His might to stay,
His ear to hearken to my need.
The wisdom of my God to teach,
His hand to guide, his shield to ward,
The word of God to give me speech,
His heavenly host to be my guard.
Against the demon snares of sin,
The vice that gives temptation force,
The natural lusts that war within,
The hostile men that mar my course;
Or few or many, far or nigh,
In every place and in all hours
Against their fierce hostility,
I bind to me these holy powers.
Against all Satan's spells and wiles,
Against false words of heresy,
Against the knowledge that defiles,
Against the heart's idolatry,
Against the wizard's evil craft,
Against the death-wound and the burning
The choking wave and the poisoned shaft,
Protect me, Christ, till thy returning.
Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me,
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.
I bind unto myself the name,
The strong name of the Trinity;
By invocation of the same.
The Three in One, and One in Three,
Of whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
salvation is of Christ the Lord.
* The original Irish text can be found at wikisource. The translation is by Cecil Frances Alexander (1823-1895).
The strong name of the Trinity,
By invocation of the same,
The Three in One and One in Three.
I bind this day to me for ever,
By power of faith, Christ's Incarnation;
His baptism in the Jordan River;
His death on cross for my salvation;
His bursting from the spicèd tomb;
His riding up the heavenly way;
His coming at the day of doom;
I bind unto myself today.
I bind unto myself the power
Of the great love of the Cherubim;
The sweet 'Well done' in judgment hour;
The service of the Seraphim,
Confessors' faith, Apostles' word,
The Patriarchs' prayers, the Prophets' scrolls,
All good deeds done unto the Lord,
And purity of virgin souls.
I bind unto myself today
The virtues of the starlit heaven,
The glorious sun's life-giving ray,
The whiteness of the moon at even,
The flashing of the lightning free,
The whirling wind's tempestuous shocks,
The stable earth, the deep salt sea,
Around the old eternal rocks.
I bind unto myself today
The power of God to hold and lead,
His eye to watch, His might to stay,
His ear to hearken to my need.
The wisdom of my God to teach,
His hand to guide, his shield to ward,
The word of God to give me speech,
His heavenly host to be my guard.
Against the demon snares of sin,
The vice that gives temptation force,
The natural lusts that war within,
The hostile men that mar my course;
Or few or many, far or nigh,
In every place and in all hours
Against their fierce hostility,
I bind to me these holy powers.
Against all Satan's spells and wiles,
Against false words of heresy,
Against the knowledge that defiles,
Against the heart's idolatry,
Against the wizard's evil craft,
Against the death-wound and the burning
The choking wave and the poisoned shaft,
Protect me, Christ, till thy returning.
Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me,
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.
I bind unto myself the name,
The strong name of the Trinity;
By invocation of the same.
The Three in One, and One in Three,
Of whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
salvation is of Christ the Lord.
* The original Irish text can be found at wikisource. The translation is by Cecil Frances Alexander (1823-1895).
Friday, July 1, 2011
Calvinism Everywhere, Part 18
Reviewing the names of David's mighty men, 2 Sam. 23:9ff recounts the victories wrought by the Lord: "And YHWH brought about a great victory that day . . . and YHWH worked a great victory" (2 Sam. 23:10,12).
Now break your brains over these two texts juxtaposed: 2 Sam. 24:1 and 1 Chr. 21:1. Very likely here we have important critical issues (like time of composition) to consider when considering this sort of tension. But theologically (after all, I'm arguing, along with the Bible, that we live in a theocentric universe!) something like the cosmic stage of Job 1:6-12 undoubtedly undergirds the historical unfoldings in 2 Sam. 24:1. Ponder the scene of Satan getting permission from the Lord in Job 1, and ask yourself if the same sort of scenario might not fit 2 Sam. 24:1 and 1 Chr. 21:1. Although, I'll venture an addition: that God himself is said to incite David on account of anger makes this scenario slightly different from that of Job 1. For there Satan initiated; here YHWH initiates.
Oftentimes these texts are spoken of as problem texts. Okay, I know what is often meant, and I'm okay with this after a fashion. However, more and more I have a felt sense that the problem is in me, the problem is in us, not in the text. My head and heart are out of step with the Spirit, and my wisdom, as Job's (Job 38-41), falls far short of the counsels of the everlasting, infinitely wise triune God of Scripture—who has to lisp in infinite condescension to speak intelligibly to us!
So "I lay my hand on my mouth" (Job 40:4). And I tremble at "putting God in the wrong" (Job 40:8). I fear "darkening counsel by words without knowledge" (Job 38:2). I fear hearing the living Lord say: "Dress for action like a man; I will question you, and you make it known to me" (Job 38:3). His judgments, they are upright—they are altogether true and just, good and wise, faithful and everlasting! How "unsearchable are his judgments and how inscrutable his ways!" (Rom. 11:33). "This God—his way is perfect; the word of the LORD proves true . . ." (2 Sam. 22:31). A joy to declare it—yes!—this "LORD lives, and blessed be my rock, and exalted be my God, the rock of my salvation" (2 Sam. 22:47). Amen, and amen.
Now break your brains over these two texts juxtaposed: 2 Sam. 24:1 and 1 Chr. 21:1. Very likely here we have important critical issues (like time of composition) to consider when considering this sort of tension. But theologically (after all, I'm arguing, along with the Bible, that we live in a theocentric universe!) something like the cosmic stage of Job 1:6-12 undoubtedly undergirds the historical unfoldings in 2 Sam. 24:1. Ponder the scene of Satan getting permission from the Lord in Job 1, and ask yourself if the same sort of scenario might not fit 2 Sam. 24:1 and 1 Chr. 21:1. Although, I'll venture an addition: that God himself is said to incite David on account of anger makes this scenario slightly different from that of Job 1. For there Satan initiated; here YHWH initiates.
Oftentimes these texts are spoken of as problem texts. Okay, I know what is often meant, and I'm okay with this after a fashion. However, more and more I have a felt sense that the problem is in me, the problem is in us, not in the text. My head and heart are out of step with the Spirit, and my wisdom, as Job's (Job 38-41), falls far short of the counsels of the everlasting, infinitely wise triune God of Scripture—who has to lisp in infinite condescension to speak intelligibly to us!
So "I lay my hand on my mouth" (Job 40:4). And I tremble at "putting God in the wrong" (Job 40:8). I fear "darkening counsel by words without knowledge" (Job 38:2). I fear hearing the living Lord say: "Dress for action like a man; I will question you, and you make it known to me" (Job 38:3). His judgments, they are upright—they are altogether true and just, good and wise, faithful and everlasting! How "unsearchable are his judgments and how inscrutable his ways!" (Rom. 11:33). "This God—his way is perfect; the word of the LORD proves true . . ." (2 Sam. 22:31). A joy to declare it—yes!—this "LORD lives, and blessed be my rock, and exalted be my God, the rock of my salvation" (2 Sam. 22:47). Amen, and amen.
Thursday, June 30, 2011
Owen's Method in Controversy
In volume 3 of John Owen's works, a discourse on the Holy Spirit, Owen provides his method of proceeding in controversy (and here he is speaking particularly of controversy concerning the Spirit's person and operations). He speaks of those who "unduly rage against persons who have imbibed [imaginations and errors], falling upon them with violence and fury . . . . The course . . . of opposing errors and false spirits by praying, preaching, and writing is despised by them. . ." (37).
But, Owen asserts, "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4-5, KJV). So the course "particularly suited to obviate the evil mentioned is to give a full, plain, evident declaration from Scripture of the nature and operations of the Holy Spirit of God" (37).
But, Owen asserts, "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4-5, KJV). So the course "particularly suited to obviate the evil mentioned is to give a full, plain, evident declaration from Scripture of the nature and operations of the Holy Spirit of God" (37).
Wednesday, June 29, 2011
Calvinism Everywhere, Part 17
Chapter 22 of 2 Samuel provides a Davidic song that David spoke to YHWH "on the day when YHWH delivered him from the hand of his enemies, and from the hand of Saul" (2 Sam. 22:1). The Psalter essentially reproduces this song as Ps. 18. And God's sovereign activity in the psalm ranges wide. To comment on that activity would be to comment on nearly every verse. I urge the reader to recall this song when reading through Samuel and read Samuel in the light of it. A most salutary exercise!
So one brief comment on the text. David, a military man through and through, says, God "trains my hands for war, so that my arms can bend a bow of bronze" (2 Sam. 22:35). By God David can run against a troop, and by God he can leap over a wall (2 Sam. 22:30). This man's military prowess was given him by God. Think about that. Meditate on what sort of sovereignty we're talking about for this to be true. How many variables are involved in David's being or not being the military man he was, and in David's achieving success or not in battle?
So one brief comment on the text. David, a military man through and through, says, God "trains my hands for war, so that my arms can bend a bow of bronze" (2 Sam. 22:35). By God David can run against a troop, and by God he can leap over a wall (2 Sam. 22:30). This man's military prowess was given him by God. Think about that. Meditate on what sort of sovereignty we're talking about for this to be true. How many variables are involved in David's being or not being the military man he was, and in David's achieving success or not in battle?
Monday, June 27, 2011
Journaling a Spiritual Discipline?
I don't journal. I don't have a diary. A while back I tried. Yet I decided that I'd rather study God's will, works, and ways instead of recording my feelings and experiences (especially if not connected with God's will, works, and ways). It is commonplace in our day to hear of the great importance of the "spiritual discipline" of doing a diary or journal. I frankly don't buy it. I'm not totally against it. But I'm suspicious of it's value. And here's one reason why (from Spurgeon):
I do not believe in keeping a detailed diary of each day’s experience, for one is very apt, for want of something to put down, to write what is not true, or at least not real. I believe there is nothing more stilted or untruthful, as a general rule, than a religious diary; it easily degenerates into self-conceit.HT: Tim Challies
Calvinism Everywhere, Part 16
In an earlier post (Part 13) I pointed out David's plea for the Lord to thwart Ahithophel's counsel (2 Sam. 15:31). In 2 Sam. 17:14 it gets answered. And the means God used included David's encouragement to Hushai to return to Absalom to defeat the counsel of Ahithophel (2 Sam. 15:34). Awesome! 'Tis mystery all! So Absalom and his men thought the counsel of Hushai was better than Ahithophel's. And we're also given the reason why God "ordained to defeat the good counsel of Ahithophel." It's crystal clear: "that YHWH might bring harm upon Absalom" (2 Sam. 17:14).
Now how did God ensure that would happen? How did he know that they would embrace that counsel and not Ahithophel's, especially when Absalom had previously thought that Ahithophel's counsel was as from God? Well, isn't the answer obvious? God heard David's plea. And the Lord of the spirits of all flesh worked his sovereign will once again. Can what he purposes be turned back? Whatever is under the whole heaven is God's (Job 41:11). So let no one darken "counsel by words without knowledge" (Job 38:2).
Now how did God ensure that would happen? How did he know that they would embrace that counsel and not Ahithophel's, especially when Absalom had previously thought that Ahithophel's counsel was as from God? Well, isn't the answer obvious? God heard David's plea. And the Lord of the spirits of all flesh worked his sovereign will once again. Can what he purposes be turned back? Whatever is under the whole heaven is God's (Job 41:11). So let no one darken "counsel by words without knowledge" (Job 38:2).
Saturday, June 25, 2011
Proverbs and Wisdom in the ANE
It's often said that the book of proverbs contains proverbs from the ANE outside of Israel or proverbs similar to noncanonical proverbs from the ANE. Fine. There's undoubtedly truth in this. Yet we ought to recall 1 Kgs. 4:29-30. The wisdom given to Solomon was given by the infinitely wise God. And Solomon's wisdom, beginning with the fear of the LORD as it does (Prov. 1:7; 9:10), far outstrips the merely natural wisdom found in even the best of the noncanonical ANE wisdom literature. For the canonical wisdom found in Proverbs is Spirit; but the noncanonical wisdom found in the ANE is flesh. Is there any overlap? Sure. For God's Spirit even animates and illuminates pagans. Yet the distinction between the canonical and noncanonical wisdom literature must be firmly maintained. One is heavenly, the other earthly. One is supernatural, the other natural. One is spiritual, the other carnal.
Friday, June 24, 2011
Calvinism Everywhere, Part 15
In line with the subject matter of the previous post on Calvinism Everywhere, Part 14, consider also 2 Sam. 16:22-23. In fulfillment of 2 Sam. 12:11, Absalom "went into his father's concubines in the sight of all Israel." This accorded with Ahithophel's counsel (2 Sam. 16:21). Moreover, this counsel, we read, was esteemed both by David and by Absalom "as if one consulted the word of God"! Verse 23 adds, "so was all the counsel of Ahithophel esteemed."
Is this shocking to you? Were David and Absalom wrong in discerning this counsel of Ahithophel "as if one consulted the word of God"? But it accords with that word in 2 Sam. 12:11 exactly. God's word came to pass yet again. And the only proper response—worship! Fear and trembling! Behold your God! Behold him ruling his world and creatures with infinite power and skill. And adore that holy majesty, hand over mouth, arms laid down, knees bowing low.
Is this shocking to you? Were David and Absalom wrong in discerning this counsel of Ahithophel "as if one consulted the word of God"? But it accords with that word in 2 Sam. 12:11 exactly. God's word came to pass yet again. And the only proper response—worship! Fear and trembling! Behold your God! Behold him ruling his world and creatures with infinite power and skill. And adore that holy majesty, hand over mouth, arms laid down, knees bowing low.
Wednesday, June 22, 2011
Calvinism Everywhere, Part 14
Continuing with the fallout of David's sin with Bathsheba in 2 Samuel 13ff, in the light of 2 Sam. 12:10-11, let's consider an intriguing passage: 2 Sam. 16:5-14. There we read of one Shimei who curses David continually. And Abishai didn't like this one bit (2 Sam. 16:9). "But the king [David] said, 'What have I to do with you . . . ? If he is cursing because the LORD has said to him, "Curse David," who then shall say, "Why have you done so?"'" (2 Sam. 16:10). Then David adds, "Leave him alone, and let him curse, for the LORD has told him to" (2 Sam. 16:11). David appears to be interpreting this harassment in view of 2 Sam. 12:10-11. And he knows, in any case, that this could not happen unless the Lord had ordained it.
Now although we're not typically in David's position (at least I hope not!), do we ever respond this way, aware of our own sin and its social consequences? Do we acknowledge—ever—the Lord's sending a messenger of Satan to keep us humble? (2 Cor. 12:7).
Now although we're not typically in David's position (at least I hope not!), do we ever respond this way, aware of our own sin and its social consequences? Do we acknowledge—ever—the Lord's sending a messenger of Satan to keep us humble? (2 Cor. 12:7).
Monday, June 20, 2011
Calvinism Everywhere, Part 13
Recall 2 Sam. 12:10-11. This prophetic word from Nathan to David comes within YHWH's rebuke for David's sin. We see this terrible word fulfilled in 2 Samuel 13ff; there we see the fallout of David's sin. To cite all the text would be to urge you to read it. And to read all the text in light of 2 Sam. 12:10-11 would be a lesson in God's glorious sovereignty governing all things according to his word.
As you read, consider how all the evils that arise in David's house have been brought to pass by the word of the Lord. We see rape, murder, deceit, inhumanity, intrigue, conspiracy, defection, treachery, all manner of evil. Even David's right hand man Ahithophel turns on him (2 Sam. 15:31). It is an awesome word given and effected by an awesome God. Look at it, and stand in awe. Does not beholding his glory herein cause you to tremble and bow low in adoration, to fear so great and awesome a God? It does me. I love the glory of this great God of Scripture. I want to see more of it and live in accord with it. But I will not worship that weak and pathetic god fashioned by man, a god who is at the whim of mortals.
Now zoom in on one frame of these unfolding scandals. David is on the run from Absalom in 2 Samuel 15. And in 2 Sam.15:25-26 he utters what might seem to some like a fatalistic word. But David knows that he lives and moves and has his being in the hands of YHWH (Acts 17:28; actually, even the pagans knew this!). He shall do this or that at God's good pleasure, if God wills, if God bestows favor, as God sees fit. Regarding Ahithophel's treachery and defection, David knows his only hope: a plea for the sovereign Lord to make Ahithophel's counsel foolishness (2 Sam. 15:31). Don't you want to live your life aware of the same sovereign divine reality? I do.
As you read, consider how all the evils that arise in David's house have been brought to pass by the word of the Lord. We see rape, murder, deceit, inhumanity, intrigue, conspiracy, defection, treachery, all manner of evil. Even David's right hand man Ahithophel turns on him (2 Sam. 15:31). It is an awesome word given and effected by an awesome God. Look at it, and stand in awe. Does not beholding his glory herein cause you to tremble and bow low in adoration, to fear so great and awesome a God? It does me. I love the glory of this great God of Scripture. I want to see more of it and live in accord with it. But I will not worship that weak and pathetic god fashioned by man, a god who is at the whim of mortals.
Now zoom in on one frame of these unfolding scandals. David is on the run from Absalom in 2 Samuel 15. And in 2 Sam.15:25-26 he utters what might seem to some like a fatalistic word. But David knows that he lives and moves and has his being in the hands of YHWH (Acts 17:28; actually, even the pagans knew this!). He shall do this or that at God's good pleasure, if God wills, if God bestows favor, as God sees fit. Regarding Ahithophel's treachery and defection, David knows his only hope: a plea for the sovereign Lord to make Ahithophel's counsel foolishness (2 Sam. 15:31). Don't you want to live your life aware of the same sovereign divine reality? I do.
Saturday, June 18, 2011
Motherhood as a Mission Field
This post on mothering at Desiring God is salutary stuff. Oh what a high and glorious calling! The highest! Martyn Lloyd-Jones once said that preaching was the greatest, highest calling of all. In my view, he was close. Second only to the biblical calling of mothering biblically, preaching is the greatest, highest calling.
The Sum and Substance of our Christian Profession: Produced by the Spirit
"No man can say that Jesus is the Lord, which is the sum and substance of our Christian profession, but by [the Holy Spirit] (John Owen, Works, vol. 3, p. 19).
Friday, June 17, 2011
The Great Wisdom and Glorious Work of God
A while back I made a beginning at poking away at John Owen's Pneumatologia. On account of pressing responsibilities and unforeseen circumstances, I was sidetracked a while. But I've gotten back into Owen's unsurpassed work on the Spirit. And I'm enjoying it thoroughly. Here's a taste:
When God designed the great and glorious work of recovering fallen man and the saving of sinners, to the praise of the glory of his grace, he appointed, in his infinite wisdom, two great means thereof. The one was the giving of his Son for them, and the other was the giving of his Spirit unto them.
And hereby was way made for the manifestation of the glory of the whole blessed Trinity; which is the utmost end of all the works of God. Hereby were the love, grace, and wisdom of the Father, in the design and projection of the whole; the love, grace, and condescension of the Son, in the execution, purchase, and procurement of grace and salvation for sinners; with the love, grace, and power of the Holy Spirit, in the effectual application of all unto the souls of men—made gloriously conspicuous.—John Owen, Works, vol. 3, p. 23.
Thursday, June 16, 2011
Is Jesus Lord of All? Or Playing It Safe?
Is Jesus Lord of all? Uh oh. That sounds dangerous. Might get us in real trouble. Like the prophets. Like the apostles. Like the holy saints and martyrs of old. Like Jesus.
Wednesday, June 15, 2011
Ruling in the Fear of the LORD
Is 2 Sam. 23:3f a dead letter for rulers and governors? My answer: Not if Jesus rose from the dead. Not if Jesus is Lord of all.
Another text comes to mind: Ps. 2:2-3. I wonder how the apostles would have understood this? Huh. Wish we knew. Hey, wait a minute: Acts 4:26. Ahh! Well, I guess that means the rest of the psalm applies. So, princes and rulers of the earth, "Kiss the Son" (Ps. 2:12).
Another text comes to mind: Ps. 2:2-3. I wonder how the apostles would have understood this? Huh. Wish we knew. Hey, wait a minute: Acts 4:26. Ahh! Well, I guess that means the rest of the psalm applies. So, princes and rulers of the earth, "Kiss the Son" (Ps. 2:12).
Calvinism Everywhere, Part 12
Chapter 12 of 2 Samuel always hurts to read. It contains, of course, Nathan's rebuke to David, and the fallout of David's sin with Bathsheba. Much instruction might be gained from considering the scope of the chapter, but since my stated aim is to expound "Calvinism Everywhere," I shall limit myself to a few verses highlighting the holy and heavenly reign of the high King of heaven.
After Nathan utters his stinging rebuke, "You are the man!" he says: "Thus says YHWH, the God of Israel, 'I anointed you king over Israel, and I delivered you out of the hand of Saul. And I gave you your master's house and your master's wives into your arms and gave you the house of Israel and of Judah. And if this were too little, I would add to you as much more'" (2 Sam. 12:7-8). God anointed David king over Israel. God delivered David out of Saul's hand. God gave David his master's house. God even gave David his master's wives into his arms. God also gave him the house of Israel and of Judah. Then he says, "I would add to you as much more." Raw sovereignty rises to plain view for faith to behold and bow before. God has governed all that has come to pass, including David's multiple wives being given into his arms. I'll not deal at all here with the ethical troubles this gives us. I simply want to reckon with what the text straightforwardly says: God did it.
Well then, you might say, did God therefore do David's sin?
After Nathan utters his stinging rebuke, "You are the man!" he says: "Thus says YHWH, the God of Israel, 'I anointed you king over Israel, and I delivered you out of the hand of Saul. And I gave you your master's house and your master's wives into your arms and gave you the house of Israel and of Judah. And if this were too little, I would add to you as much more'" (2 Sam. 12:7-8). God anointed David king over Israel. God delivered David out of Saul's hand. God gave David his master's house. God even gave David his master's wives into his arms. God also gave him the house of Israel and of Judah. Then he says, "I would add to you as much more." Raw sovereignty rises to plain view for faith to behold and bow before. God has governed all that has come to pass, including David's multiple wives being given into his arms. I'll not deal at all here with the ethical troubles this gives us. I simply want to reckon with what the text straightforwardly says: God did it.
Well then, you might say, did God therefore do David's sin?
Tuesday, June 14, 2011
The Glory of the Gospel: The Ministry of the Spirit
Owen commenting on the "ministry of the Spirit" (2 Cor. 3:8):
The ministry of the Spirit is either that ministry which the Spirit makes effectual, or that ministry whereby the Spirit in his gifts and graces is communicated unto men. And this is what gives unto the ministry of the gospel both its glory and its efficacy. Take away the Spirit from the gospel and you render it a dead letter, and leave the New Testament of no more use unto Christians than the Old Testament is of unto the Jews.—John Owen, Works, vol. 3, p. 26.
Monday, June 13, 2011
Calvinism Everywhere, Part 11
In 2 Samuel 10, we read of the Ammonites and the Syrians joining forces to battle Israel. Joab, the commander of Israel's army, saw that the battle set against him would be fierce. So he "chose some of the best men of Israel and arrayed them against the Syrians" (2 Sam. 10:9). "The rest of his men he put in charge of Abishai his brother, and he arrayed them against the Ammonites" (2 Sam. 10:10). Then Joab said, "If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will come and help you. Be of good courage, and let us be courageous for our people, and for the cities of our God, and may YHWH do what seems good to him" (2 Sam. 10:11-12).
Now that's revealing. Joab and his brother Abishai take the necessary steps to win this battle. Joab chooses the best men. Abishai prepares his men. They agree to help each other if the enemy is too strong. And then they stir each other up to be courageous for their people and the cities of their God. And yet. They know something. Even after all the preparations, God must grant victory. God will determine the outcome. God will "do what seems good to him" (2 Sam. 10:12). This is Calvinism. And there Joab and Abishai lived. And there I love to be.
Now that's revealing. Joab and his brother Abishai take the necessary steps to win this battle. Joab chooses the best men. Abishai prepares his men. They agree to help each other if the enemy is too strong. And then they stir each other up to be courageous for their people and the cities of their God. And yet. They know something. Even after all the preparations, God must grant victory. God will determine the outcome. God will "do what seems good to him" (2 Sam. 10:12). This is Calvinism. And there Joab and Abishai lived. And there I love to be.
Saturday, June 11, 2011
Two Giants on Faith
Packer on faith: "Faith is . . . an empty hand stretched out to receive Christ, grasping him and holding him fast."
Luther on faith: "Faith taketh hold of Christ, hath him present, and holdeth him enclosed, as the ring doth the precious stone."
—J. I. Packer, Honouring the People of God: Collected Shorter Writings on Christian Leaders and Theologians, vol. 4, p. 8.
Luther on faith: "Faith taketh hold of Christ, hath him present, and holdeth him enclosed, as the ring doth the precious stone."
—J. I. Packer, Honouring the People of God: Collected Shorter Writings on Christian Leaders and Theologians, vol. 4, p. 8.
Coming Clear
". . . the rule that operates in preaching, as in all teaching and instruction of any sort, is that you can say what you can see. When a thing is clear to you, and no inner reserve holds you back, the words you need to express it come naturally; but if you can't see it you can't say it" (J. I. Packer, Keep in Step with the Spirit, p. 211).
Friday, June 10, 2011
Calvinism Everywhere, Part 10
In 2 Samuel, David rises to the throne. And he "became greater and greater." Why? Or how? "For YHWH, the God of hosts, was with him" (2 Sam. 5:10). Sounds like the favor shown to Joseph, who rose and succeeded, "because YHWH was with him" (e.g., Gen. 39:21, 23). And David knew that God had effected his rise to power (2 Sam. 5:12). David did not bring this to pass. Read 1 Sam. 16ff. David did not seek the throne, not even after he was anointed by Samuel. Even then he waited on YHWH to bring to pass his rise to power, although he could have taken Saul's life countless times. But God did it. God brought it to pass. And David knew it.
Then YHWH told David, "I will certainly give the Philistines into your hand" (2 Sam.5:19). And so he did (2 Sam. 5:20, 24, 25; 8:1). In fact, "YHWH gave victory to David wherever he went" (2 Sam. 8:6, 14). We've seen this before, haven't we? God hands peoples over. God grants military victory. God reigns supreme, in salvation and in judgment.
Now turn two chapters later in the narrative. There we listen in to the great promises of the Davidic covenant. And the striking element, almost impossible not to notice—God initiates and resolves to bring to pass his good pleasure! Although David had not sought kingship, he now seeks to do something for YHWH, namely, build him a house (2 Sam. 7:2-3). But the word of YHWH won't have it (2 Sam. 7:4-5). He then declares through Nathan the prophet what he will do for David, namely, build him a house. See 2 Sam. 7:8-14. How many times does YHWH say that he will do this or that? Read it. It's striking. He is the Lord. And he reigns over all. His purposes will come to pass. None shall say to him, "What are you doing?" and thwart his plans. Nor shall any make plans and succeed, unless the Lord grants success. For the sovereign LORD is great, and there is none like him, no God besides him. And David knew it (2 Sam. 7:22). David knew that this was the God who drove out a nation and its gods before his people, whom he redeemed from Egypt (2 Sam. 7:23).
Then YHWH told David, "I will certainly give the Philistines into your hand" (2 Sam.5:19). And so he did (2 Sam. 5:20, 24, 25; 8:1). In fact, "YHWH gave victory to David wherever he went" (2 Sam. 8:6, 14). We've seen this before, haven't we? God hands peoples over. God grants military victory. God reigns supreme, in salvation and in judgment.
Now turn two chapters later in the narrative. There we listen in to the great promises of the Davidic covenant. And the striking element, almost impossible not to notice—God initiates and resolves to bring to pass his good pleasure! Although David had not sought kingship, he now seeks to do something for YHWH, namely, build him a house (2 Sam. 7:2-3). But the word of YHWH won't have it (2 Sam. 7:4-5). He then declares through Nathan the prophet what he will do for David, namely, build him a house. See 2 Sam. 7:8-14. How many times does YHWH say that he will do this or that? Read it. It's striking. He is the Lord. And he reigns over all. His purposes will come to pass. None shall say to him, "What are you doing?" and thwart his plans. Nor shall any make plans and succeed, unless the Lord grants success. For the sovereign LORD is great, and there is none like him, no God besides him. And David knew it (2 Sam. 7:22). David knew that this was the God who drove out a nation and its gods before his people, whom he redeemed from Egypt (2 Sam. 7:23).
Wednesday, June 8, 2011
A Father's Firm Affection
Here's a good word to fathers from Doug Wilson, entitled Love Tanks. Loving fathers are crucial and yet in short supply. We live in a fatherless society. So may God bestow on our churches the glory of dads imitating him. Talk about being salt and light.
Reading Wilson's post, my mind easy drifted to thinking about my father-in-law. I'm deeply grateful for his love toward his daughter for years before I ever came on the scene. She's an exceedingly beautiful woman in large measure on account of her father's steadfast love. So I bless God for that man's labors of love. He got, I think, the balance that Wilson discusses just about right. And I've learned a lot from him (and I'm still learning). Thank you, God in heaven! And thanks, Dad Haag!
Reading Wilson's post, my mind easy drifted to thinking about my father-in-law. I'm deeply grateful for his love toward his daughter for years before I ever came on the scene. She's an exceedingly beautiful woman in large measure on account of her father's steadfast love. So I bless God for that man's labors of love. He got, I think, the balance that Wilson discusses just about right. And I've learned a lot from him (and I'm still learning). Thank you, God in heaven! And thanks, Dad Haag!
Calvinism Everywhere, Part 9
In noting a number of texts that point up the Lord's absolute sovereignty, particularly in Samuel through Chronicles, it seems that some of the same notes shall be struck again and again. So here strikes a number of notes already heard. But to recall these things is no trouble for me and is safe for us (Phil. 3:1).
Moving along, 1 Sam. 23:4 is no exception. We read once again of God's promise to give over an enemy into someone's hand, this time the Philistines into David's hand. And then one reads in 1 Sam. 23:5 this: "So David saved the inhabitants of Keilah." Wait a minute. I thought God gave over the Philistines into David's hand. He did. And he did it through David. But God was behind it all.
Contrast this with Saul's attempt to lay hold on David for evil. Saul had said, "God has given him into my hand. . ." (1 Sam. 23:7). Oh really. Just like in v. 4, right? No. See 1 Sam. 23:14: "God did not give him into his hand." Not a hair of David's head could perish apart from God's sanction.
Next we see the glory of YHWH in taking life that he gave.
Moving along, 1 Sam. 23:4 is no exception. We read once again of God's promise to give over an enemy into someone's hand, this time the Philistines into David's hand. And then one reads in 1 Sam. 23:5 this: "So David saved the inhabitants of Keilah." Wait a minute. I thought God gave over the Philistines into David's hand. He did. And he did it through David. But God was behind it all.
Contrast this with Saul's attempt to lay hold on David for evil. Saul had said, "God has given him into my hand. . ." (1 Sam. 23:7). Oh really. Just like in v. 4, right? No. See 1 Sam. 23:14: "God did not give him into his hand." Not a hair of David's head could perish apart from God's sanction.
Next we see the glory of YHWH in taking life that he gave.
Tuesday, June 7, 2011
Calvinism Everywhere, Part 8
Moving through Samuel, God's sovereign glory continues to shine brightly. After the Lord rejects Saul from being king, he provides for himself a king after his heart (1 Sam. 16:1; 13:14). And no one saw this provision coming, not David, not anyone (1 Sam. 16:6ff). YHWH chooses the youngest, a keeper of sheep, David. And YHWH chooses him because he has looked on David's heart and found a man after God's heart.
Now should the heart of David be thought of as prepared by YHWH for the mediatorial and typical role he would assume in redemptive history? This is not explicit. Yet 1 Sam. 16:1 does seem to point in this direction. For there YHWH says, "I have provided for myself a king among his sons." It sounds as though God had prepared and shaped David to be king. No doubt his heart, then, the core of who David was, oriented after God's heart as it was, was part of the provision.
Another text in this chapter speaks similarly to an earlier text cited (Judg. 9:23-24) in this series on Calvinism everywhere. If you're with me as we've moved through all these texts, no comments are really necessary. So I'll simply record the text: 1 Sam. 16:14ff. There we read of an "evil spirit from the LORD" that torments Saul after the Spirit of YHWH had departed from him (cf. 1 Sam. 18:10; 19:9-10, NASB).
Can our view of God embrace these sorts of texts. Or have we fashioned a god to our own liking? Are texts like these rushed over and forgotten for kinder, gentler texts that don't mess up our hair?
The triune God is the Lord, and he is Lord everywhere. And in case you've forgotten, it's called Calvinism.
Now should the heart of David be thought of as prepared by YHWH for the mediatorial and typical role he would assume in redemptive history? This is not explicit. Yet 1 Sam. 16:1 does seem to point in this direction. For there YHWH says, "I have provided for myself a king among his sons." It sounds as though God had prepared and shaped David to be king. No doubt his heart, then, the core of who David was, oriented after God's heart as it was, was part of the provision.
Another text in this chapter speaks similarly to an earlier text cited (Judg. 9:23-24) in this series on Calvinism everywhere. If you're with me as we've moved through all these texts, no comments are really necessary. So I'll simply record the text: 1 Sam. 16:14ff. There we read of an "evil spirit from the LORD" that torments Saul after the Spirit of YHWH had departed from him (cf. 1 Sam. 18:10; 19:9-10, NASB).
Can our view of God embrace these sorts of texts. Or have we fashioned a god to our own liking? Are texts like these rushed over and forgotten for kinder, gentler texts that don't mess up our hair?
The triune God is the Lord, and he is Lord everywhere. And in case you've forgotten, it's called Calvinism.
Monday, June 6, 2011
Calvinism Everywhere, Part 7
So we're pressing on with beholding theocentrism everywhere, because we're pressing on with reading the Bible and pressing on in a God-centered universe.
First look at 1 Sam. 14:23. YHWH is said to have saved Israel. Now go ahead and read what preceded v. 23 in 1 Samuel 14:1ff. Consider all the human plotting and acting. Now look again 1 Sam. 14:23. That all of the human plannings and actings that worked toward victory for Israel were means of the Lord's working may be seen by the first word of 1 Sam. 14:23: "So" (taking the waw of the Hebrew preterite form for "to save" inferentially, which is how the ESV, NIV, NASB, HCSB, KJV, and NAB take it). This points up that what came about was YHWH's work. But men, free agents, were planning and doing, you say. Yes. And men are clay. But God is the potter. And he fashions, shapes, and deploys his pots according to his good pleasure (see Jer. 18:4ff; Rom. 9:20ff).
To add to the tension, see also 1 Sam. 14:45: Jonathan worked the salvation. But I thought YHWH did (v. 23). Well, who worked it? Jonathan, or YHWH? The answer, of course, is "Yes." Both did (1 Sam. 14:46). But Jonathan is the means of the salvation. God is the orderer and ordainer of it. Jonathan is an actor who is animated. God is the actor who animates. Remember, God is the potter, we are the clay. Always. Never the other way around.
First look at 1 Sam. 14:23. YHWH is said to have saved Israel. Now go ahead and read what preceded v. 23 in 1 Samuel 14:1ff. Consider all the human plotting and acting. Now look again 1 Sam. 14:23. That all of the human plannings and actings that worked toward victory for Israel were means of the Lord's working may be seen by the first word of 1 Sam. 14:23: "So" (taking the waw of the Hebrew preterite form for "to save" inferentially, which is how the ESV, NIV, NASB, HCSB, KJV, and NAB take it). This points up that what came about was YHWH's work. But men, free agents, were planning and doing, you say. Yes. And men are clay. But God is the potter. And he fashions, shapes, and deploys his pots according to his good pleasure (see Jer. 18:4ff; Rom. 9:20ff).
To add to the tension, see also 1 Sam. 14:45: Jonathan worked the salvation. But I thought YHWH did (v. 23). Well, who worked it? Jonathan, or YHWH? The answer, of course, is "Yes." Both did (1 Sam. 14:46). But Jonathan is the means of the salvation. God is the orderer and ordainer of it. Jonathan is an actor who is animated. God is the actor who animates. Remember, God is the potter, we are the clay. Always. Never the other way around.
Saturday, June 4, 2011
The Goal of Christian Society
"The highest end and happiness of men is to view God's excellency, to love him and receive expressions of his love; and that therefore their greatest business is to meditate on and use means to understand God's bounty, and to express suitably their love; this love including all those other affections which depend upon it and are necessarily connected with it, which we call worship. The highest end of society, therefore, must be to assist and join with each other in this" (Jonathan Edwards, Works, vol. 13, p. 291).
Jesus is Lord: The Basic Christian Confession
In confessing Jesus as Lord (e.g., Rom. 10:9; 1 Cor. 12:3), we Christians are not simply saying that Jesus is a great king. That he is, to be sure. We are not simply saying that he is king or sovereign of our lives, though he is. But we are declaring much more. We are confessing nothing less than that he is God over all, blessed forever (Rom. 9:5). Jesus is the sovereign covenant King of the old covenant, even YHWH, King of the nations, before whom there is no other. He is Lord of all. And if he is not Lord of all, he is not worthy to be Lord of any life, he is not a great king at all. But he is in fact Lord of all. And every tongue shall confess this in due course (Phil. 2:9-11).
Friday, June 3, 2011
Calvinism Everywhere, Part 6
Recently it was raining and thundering hard. It was awesome. The sovereign Lord was baring his arm in the heavens yet again. I love this display of holy majesty in God's glorious governance of the created order, which the Lord himself sustains by the word of his power (Heb. 1:3).
And then I thought about how unbelief speaks of the weather (always). Naturalism pervades the discussion. Boring. Idolatrous. Flip on the weather channel. What do you see and hear? Not glory, but unbelief. It's rather painful and tragic that there is never, ever any reference to the glory of God. But it's everywhere. His glory can't be hidden, despite unbelief.
Consider conversations with believer and unbeliever alike. Not one conversation in a hundred about hail, snow, rain, lightning, thunder, tornado, hurricane, tsunami, or the like acknowledges the holy hand of heaven majestically moving heaven and earth. His puny creatures stand by as the living Lord speaks glory into our world and respond perfectly pathetically. Shame on us! Hallowed be your name, O Father in heaven! As our Lord taught us to pray, May your name be hallowed, sanctified, regarded, adored, marveled at, acknowledged, praised, blessed! (Matt. 6:9). Forevermore!
Now in the course of 1 Samuel 12 there are numerous displays of God's sovereign glory.
And then I thought about how unbelief speaks of the weather (always). Naturalism pervades the discussion. Boring. Idolatrous. Flip on the weather channel. What do you see and hear? Not glory, but unbelief. It's rather painful and tragic that there is never, ever any reference to the glory of God. But it's everywhere. His glory can't be hidden, despite unbelief.
Consider conversations with believer and unbeliever alike. Not one conversation in a hundred about hail, snow, rain, lightning, thunder, tornado, hurricane, tsunami, or the like acknowledges the holy hand of heaven majestically moving heaven and earth. His puny creatures stand by as the living Lord speaks glory into our world and respond perfectly pathetically. Shame on us! Hallowed be your name, O Father in heaven! As our Lord taught us to pray, May your name be hallowed, sanctified, regarded, adored, marveled at, acknowledged, praised, blessed! (Matt. 6:9). Forevermore!
Now in the course of 1 Samuel 12 there are numerous displays of God's sovereign glory.
Wednesday, June 1, 2011
The High Temperature of High Office
Ambrose Bierce's definition of abdication seems apropos for the current leadership of the White House: "An act whereby a sovereign attests his sense of the high temperature of the throne" (The Unabridged Devil's Dictionary, p. 7).
Calvinism Everywhere, Part 5
Here are yet more glorious texts telling of the glorious reign of God over all (and they just keep coming, being everywhere as they are): 1 Sam. 2:21 (over the womb); 1 Sam. 2:25 (over wills); 1 Sam. 5:6 (afflicting with tumors); 1 Sam. 6:19 (smiting irreverence in his holiness; note also the response in 1 Sam. 6:19-20); 1 Sam. 7:10 (throwing pagans into confusion and routing them militarily); 1 Sam. 10:9 (changing hearts).
Now note especially 1 Sam. 2:25. Why did Eli's son's not listen to the voice of their father? Autonomous free will that God would not touch? No. That's clearly not what the text says. Yes, they are responsible, as the whole Bible loudly shouts, and held responsible, as the narrative bears out. But, the text says that they did not listen to their father "because it was the will of the Lord to put them to death." God's purpose had a hand in their free choice, a decisive hand.
Look also at 1 Sam 5:6ff, an awesome statement of God's sovereign judgment on the Philistines. God's heavy hand on the Philistines was manifested in tumors breaking out (vv. 6, 9, 12). Now do we even have categories for reckoning with tumors from God, suffused with naturalistic and deistic assumptions as we are? Is a tumor sent from God even a possibility in our minds? Are most Christians today deists?
Now note especially 1 Sam. 2:25. Why did Eli's son's not listen to the voice of their father? Autonomous free will that God would not touch? No. That's clearly not what the text says. Yes, they are responsible, as the whole Bible loudly shouts, and held responsible, as the narrative bears out. But, the text says that they did not listen to their father "because it was the will of the Lord to put them to death." God's purpose had a hand in their free choice, a decisive hand.
Look also at 1 Sam 5:6ff, an awesome statement of God's sovereign judgment on the Philistines. God's heavy hand on the Philistines was manifested in tumors breaking out (vv. 6, 9, 12). Now do we even have categories for reckoning with tumors from God, suffused with naturalistic and deistic assumptions as we are? Is a tumor sent from God even a possibility in our minds? Are most Christians today deists?
Monday, May 30, 2011
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.
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.
Saturday, May 28, 2011
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.
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.
Friday, May 27, 2011
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!
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)?
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)?
Wednesday, May 25, 2011
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.
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.
Tuesday, May 24, 2011
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.)
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.)
Monday, May 23, 2011
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):
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):
Sunday, May 22, 2011
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.
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.
Friday, May 20, 2011
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).
Thursday, May 19, 2011
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.
Wednesday, May 18, 2011
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.
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.
Monday, May 16, 2011
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.
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)
Monday, April 18, 2011
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.
Sunday, April 17, 2011
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?
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?
Monday, April 11, 2011
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!
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!
Monday, April 4, 2011
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?
Wednesday, March 30, 2011
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?
Monday, March 28, 2011
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.
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.
Friday, March 25, 2011
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).
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).
Saturday, March 19, 2011
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?
Friday, March 18, 2011
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.
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