Pulling Back for a Blog Break

In the thick of a heavy season, I'm going to pull back from blogging for a while, probably at least until I finish up some graduate work this fall.

I may offer up a few more posts for the series I began (here, here, and here) on 1 Cor. 11:17-34 and didn't quite finish yet. But that depends on how heavy this heavy season turns out to be.

The Christian and Work

Here are some helpful resources on the Christian and work.

Luther's Esteem of 1 Peter

Martin Luther on 1 Peter:

"The one who understands this letter has without doubt enough so as not to need more . . . because the apostle did not forget anything in this letter that is necessary for a Christian to know."

—As cited in Paul J. Achtemeier, 1 Peter (Minneapolis: 1 Peter, 1996), 64.

The Context of Kids Drinking in Corinth Considered

In my previous post on 1 Cor. 11:17-34, I said I’d be considering the context of this text next. Considering the context carefully appears to me to be important if we’re not to miss Paul’s purpose in penning this portion of his letter to Corinth. Understanding his purpose, we’re in a much better position to ask the right questions of the text and follow its flow of thought for a right application with respect to children at the family meal.

Discussion of the context will move from the wider to the nearer context, from the periphery to the center. So I’ll discuss first the larger context of the whole letter, its broad occasion. Second, I’ll then briefly canvass the situation that occasioned the broader section (7:1-14:40) in which 1 Cor. 11:17-34 comes. Third, I’ll briefly consider the narrower section that embraces the common concerns (11:2-14:40) in which the section on the Lord’s Supper finds its appropriate place. And last, we’ll think over what’s going on in the immediate context of the text that concerns us.

So, first, why did Paul write 1 Corinthians?[1] He wrote because the Corinthian church was divided and dirty. Paul had apparently been informed by way of an oral report of a number of problems in Corinth, not the least of which was disunity (1:11). The report communicated not only that the Corinthians misunderstood Paul’s first letter (5:1), but also that there was divisiveness, sexual sin, and social snobbery (1:10; 5:1; 11:18). Paul also received a letter from the Corinthians that communicated considerable confusion over marital matters, participation in pagan practices, order in corporate worship, and the bodily resurrection of believers (7:1; 8:1; 12:1; 15:12, 35).

So he wrote his letter to get this church, divided on account of the arrogance of its more influential members, to work together for the advance of the gospel. He wants them to drop their divisive one-upmanship, build up the faith of the weak, and witness effectively to unbelievers. He argues that much of their conduct was out of step with the gospel. At root of their disunity lay an arrogance (3:21; 4:6, 8, 18–19; 5:2, 6) totally incompatible with God’s free grace in Christ: wisdom, righteousness, sanctification, and redemption (1:30; 4:7). The arrogant divisiveness and selfish disregard of others going on generally in Corinth shows up in a particular way at the Lord’s Table.

Now, second, and more briefly, it seems salutary to take note that the text on the Lord’s Supper comes in a much broader section spanning from 7:1 to 15:58. This broader block of text deals mainly with the questions from the Corinthians (see, e.g., 7:1; 8:1; 12:1). Paul responds to the queries of the Corinthians one by one. As many commentators comment upon, 1 Cor. 11:17-34 may be the only passage in the broader block that does not address specific questions.[2] Paul appears to bring up the ethical chaos at the Lord’s Supper in response to oral reportage, supported by the “I hear” of 11:18. Which leads to the third, even narrower still, context in which 11:17-34 finds itself embedded: 11:2-14:40.

This third, narrower context—11:2-14:40—addresses the gathered assembly, or corporate worship, in Corinth. The section right before our text speaks to the head coverings question (11:2-16). Then chapters 12-14 concern the use and abuse of spiritual gifts. So 1 Cor. 11:17-34 comes in where it does because of its thematic links with the forgoing and succeeding sections. It deals with matters of unity and edification when the church gathers together as one body.

Now last, we ought to think about what the immediate context reveals about Paul’s concerns at the Lord’s Supper and the implications for the practice of the gathered people of God. This context brings still more clarity for how we ought to think about the participation of children in the family meal. And to this clarity I shall turn our attention in the next post. So more anon. 

But for now one might just ask this question: how would our questions about kids eating and drinking with the adults at the church's family meal find a place in the questions and concerns at Corinth? Would they?

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[1] Much of what follows in this first "context" simply comes from Theilman’s introduction in the ESV Study Bible. Though the commentaries cover much of the same ground, and indeed more, Theilman states succinctly and nicely what was going on in Corinth and Paul’s chief concerns.

[2] See, for example, the commentaries of Fee, Thiselton, and Garland. 

Preaching that Doesn't Jeopardize the Gospel

D. A. Carson on preaching a crucified Christ:

And clearly [Paul] thinks the gospel is jeopardized by any kind of eloquence or rhetoric that does not reinforce the message of a crucified Messiah. Clever, witty, amusing, glittering discourse may be warmly applauded by the literati, but it does not easily square with the odium of the cross. Paul will have none of it.

He continues:

Neither would the early English Puritans. In an age when scholars often used the pulpit to display their great learning, the Puritans resolved to speak with simplicity and forcefulness calculated to do their hearers the most good.

Carson then provides a modern day illustration, and an important concluding question:

I understood this point most clearly, I think, when I heard of an Egyptian believer with extraordinary communication skills. Arabic is a language that operates on two levels. There is a sort of street Arabic—or, more precisely, there are several quite different street Arabics, depending on the region—and a "high" or "literary" Arabic. The latter may be found not only in good Arabic literature, but, in the hands of the skillful, it may be found in oral address. This particular Egyptian Christian was a journalist, widely read as much for the music of his prose as for the quality of his content. He felt called of God to Christian ministry, abandoned journalism, and soon built up a very large congregation. Many of those who attended his church did so simply because they greatly enjoyed listening to his orations. 

But this preacher was troubled. He discovered that many people were far more interested in his Arabic than his Savior. After much soul-searching, he switched to the more colloquial Arabic. His reasoning was quite simple: his purpose was to convey the message of the cross, and he had come to the conclusion that his rhetoric was getting in the way. That man, surely, understood Paul.  

What gets in our way?

—The Cross and Christian Ministry: An Exposition of Passages from 1 Corinthians (Grand Rapids: Baker:1993), 35-36.

Marvelous Preacher, or Marvelous Savior?

D. A. Carson on 1 Cor. 2:1-5:

These verses do not prohibit diligent preparation, passion, clear articulation, and persuasive presentation. Rather, they warn against any method that leads people to say, 'What a marvelous preacher!' rather than, 'What a marvelous Savior!'

—The Cross and Christian Ministry: An Exposition of Passages from 1 Corinthians (Grand Rapids: Baker:1993), 35. 

Cleaning Up the Horse Poop in Rome

"One wonders why, if Paul had been focally concerned about being a good steward of creation in his own time, he did not say a bit more about cleaning up the horse poop in Rome."

—D. A. Carson, "Kingdom, Ethics, and Individual Salvation," Themelios 38.2 (2013): 197-201.

"Kingdom" as a Mere Adjective?

"There is nothing in the NT quite like the current infatuation for expressions like 'kingdom ethics,' in which 'kingdom' is reduced to a mere adjective."

—D. A. Carson, "Kingdom, Ethics, and Individual Salvation," Themelios 38.2 (2013): 197-201.

Can Kids Drink Unworthily?

Now before getting into some of the details of the text (1 Cor. 11:17-34), I want to do two things. First, I want to make clearer the difficulty I’m raising in my first post in this series. Second, I want to consider the passage in the larger context and flow of the epistle.

So first, the difficulty. It's often asserted that this passage ought to keep kids who lack a certain level of cognitive development from coming to the table. Why? Well, because they cannot either “examine” themselves or “discern the body” (1 Cor. 11:28-29). 

How we determine that level of cognitive development is worth considering, but it’s not the point I wish to pursue now. What I want to pursue now is simply what is implied in saying that a lack of cognitive development excludes kids from coming to the family meal of the church. For if we want to say that children do not have the capacity to participate in the examining and discerning Paul calls for, then should we not also say that they probably lack the capacity to participate in the Lord’s Supper in an unworthy manner? And if they cannot participate unworthily, then why are we excluding them?

But, someone will say, “Ah, but we don’t have to decide whether or not they can participate unworthily.” Why not? We’ve decided we have to decide whether they are old enough to examine and to discern. So why wouldn’t we also want to ask if they can commit the sin that concerns Paul? Isn’t that why he wants the examining and discerning to be done? So isn’t the question about whether so-called cognitively underdeveloped children can participate in an unworthy manner or not more fundamental to the whole discussion for deciding whether to include or exclude covenant kids from the family meal?

So let’s consider what we might make of answering either “yes” or “no” to our question. Say someone says, “No, covenant kids cannot participate unworthily, for they lack the requisite mental development.” Well, then, why exclude them? Isn’t Paul’s concern to warn those who would participate unworthily? It’s not just to exclude those who lack a certain kind of development. No, that’s not at all the topic of his discussion. He wants to prevent guilt-generating participation in the family meal. He wants to prevent the Lord's judgment from falling on people who participate unworthily.

But say one answers, “Yes, covenant kids are mentally developed enough to participate unworthily.” Okay, so why then do we say they’re not mentally developed enough to examine or to discern? How have we decided this—and done so with such certainty?

Do you see the difficulty? I don’t see how people can get around it. Unless they just ignore it. Which ignoring seems to being going on quite a lot.

In the next post, I will consider the context of 1 Cor. 11:17-34. It seems to me that it’s essential for us to discern properly Paul’s purpose in writing the epistle and his purpose in the section in which our passage comes. The larger context of the whole epistle, with the circumstances and condition of the Corinthians that Paul’s addressing, and then also the flow of thought in the larger section in which our passage participates—these are crucial for asking the right questions of the passage. Who is Paul trying to exclude from the table anyway? Would our questions about children likely be in either Paul’s mind or the minds of the Corinthians?

Well, more to come just around the bend.

Kids Who Drink Unworthily

I'm going to begin a series of posts, probably fairly short, on a text that ought to be far more controversial than it tends to be in most Protestant churches, and especially in Reformed churches. I'm speaking of 1 Cor. 11:17-34, especially verses 27-29.

It's assumed and asserted (far too dogmatically, to my mind) that this text excludes children from coming to the Lord's table until they reach a certain stage of cognitive development that enables them to "examine themselves" and "discern the body" (1 Cor. 11:28-29). But I want to question this assumption. I realize that even the Christian tradition that I respect most—namely, the Reformed tradition—has by and large taken the dominant position today of excluding kids until they attain a certain stage of cognitive development.

In this first post, I simply want to raise a question to consider. If children need first to be able to "discern the body" (whatever that means, and more on that soon) and "examine" themselves as adults do, then by the same reasoning, should they not also be required to be in a position developmentally where they can also eat the bread or drink the cup of the Lord "in an unworthy manner" (1 Cor. 11:27)?

In other words, what does it look like to eat and drink "in an unworthy manner" for the one we consider developmentally developed enough? Given that, it seems that we must then ask a couple of preliminary questions, and then some follow-up questions. First, can a child do this? And, second, what would that look like?

For if children cannot eat and drink unworthily, or are not likely to do so, then perhaps we shouldn't so easily exclude them. But, if children can eat and drink unworthily, then can we not discern who is and who isn't discerning the Lord's body among the children? Or can only the child do the examining? And if this is the case, that the child alone can do the examining (in order to be faithful to the text), then is this even possible for a child? And if not, why not? And if so, what might that "examining" look like?

The Biblical Doctrine of Judgment

Leon Morris:

The doctrine of final judgment . . . stresses man's accountability and the certainty that justice will finally triumph over all the wrongs which are part and parcel of life here and now. The former gives a dignity to the humblest action, the latter brings calmness and assurance to those in the thick of the battle. This doctrine gives meaning to life. . . . The Christian view of judgment means that history moves to a goal. . . . Judgment protects the idea of the triumph of God and of good. It is unthinkable that the present conflict between good and evil should last throughout eternity. Judgment means that evil will be disposed of authoritatively, decisively, finally. Judgment means that in the end God's will will be perfectly done.

—The Biblical Doctrine of Judgment, 72, as cited in J. I. Packer, Knowing God (Downers Grove: InterVarsity, 1973), 144.

Heartbeats Cannot Be Hoarded

N. D. Wilson:

Death is now. The choice is here. 

Lay your life down. Your heartbeats cannot be hoarded. Your reservoir of breaths is draining away. You have hands, blister them while you can. You have bones, make them strain—they carry nothing in the grave. You have lungs, let them spill with laughter. With an average life expectancy of 78.2 years in the US (subtracting eight hours a day for sleep), I have around 250,000 conscious hours remaining to me in which I could be smiling or scowling, rejoicing in my life, in this race, in this story, or moaning and complaining about my troubles. I can be giving my fingers, my back, my mind, my words, my breaths, to my wife and my children and my neighbors, or I can grasp after the vapor and the vanity for myself, dragging my feet, afraid to die and therefore afraid to live. And, like Adam, I will still die in the end.   

Living is the same thing as dying. Living well is the same thing as dying for others.  

—Death by Living: Life Is Meant to Be Spent (Dallas: Thomas Nelson, 2013), 84.

What Do I Love When I Love My God?

Augustine:

But what do I love when I love my God? Not material beauty or beauty of a temporal order; not the brilliance of earthly light, so welcome to our eyes; not the sweet melody of harmony and song; not the fragrance of flowers, perfumes, and spices; not manna or honey; not limbs such as the body delights to embrace. It is not these that I love when I love my God. And yet, when I love him, it is true that I love a light of a certain kind, a voice, a perfume, a food, an embrace; but they are of the kind that I love in my inner self, when my soul is bathed in light that is not bound by space; when it listens to sound that never dies away; when it breathes fragrance that is not borne away on the wind; when it tastes food that is never consumed by the eating; when it clings to an embrace from which it is not severed by fulfillment of desire. This is what I love when I love my God.

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 212.

The Angel of YHWH an OT Enigma

Commenting on the appearance of "the angel of YHWH" in Exodus 3, D. A. Carson asks and oberves:

We might well ask if, when the text before us records that "God said," it really means no more than that God spoke through this angelic messenger: after all, if the messenger speaks the words of God, then in a sense it is God himself who is speaking. But the biblical manifestations of "the angel of the LORD" do not easily fit into so neat and simplistic an explanation. It is almost as if the biblical writers want to stipulate that God himself appeared, while distancing this transcendent God from any mere appearance. The angel of the Lord remains an enigmatic figure who is identified with God, yet separable from him—an early announcement, as it were, of the eternal Word who became flesh, simultaneously God's own fellow and God's own self (John 1:1, 14).

 —For the Love of God, Vol. 1 (Wheaton: Crossway, 1998), February 20.

Oh How the Many Have Forgotten

Speaking about the virtual universal tendency to forget the lessons of history, D. A. Carson writes:

"How many Christians in the West have really absorbed the lessons of the evangelical awakening, let alone of the magisterial Reformation?" (For the Love of God, Vol. 1, February 18).

My question: how many Christians even know there was such a thing as an evangelical awakening, or a magisterial Reformation? And, how many Christians could tell you anything about these?

The Truest Devotion

"To desire my fellow creatures' good and to seek after it, to desire God's glory, and so to live as to promote it, is the truest of devotion."

—C. H. Spurgeon, "The Importunate Widow," in Miracles and Parables of Our Lord (vol. 3; Grand Rapids: Baker, 2003), 435.

Joy Held in Common

"When large numbers of people share their joy in common the happiness of each is greater, because each adds fuel to the other's flame."

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 163.

Let Us Love, Let Us Run

"Come, O Lord, and stir our hearts. Call us back to yourself. Kindle your fire in us and carry us away. Let us scent your fragrance and taste your sweetness. Let us love you and hasten to your side."

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 163.

Spurgeon on Toning Down the Doctrines of Grace

"Oh to have done with all glory but glorying in the cross! . . . I am so sure about the whole matter, that if I were left alone in the world as the last believer in the doctrines of grace, I would not think of abandoning them, nor even toning them down to win a convert."

—C. H. Spurgeon, "The Search for Faith," in Miracles and Parables of Our Lord (vol. 3; Grand Rapids: Baker, 2003), 453.

A Man Has Got to Know His Limitations

“He who would become really a man must abandon as early as possible the childish dream of reading everything. Except what is done for recreation — and excessive recreation is destruction — he must have a limited field of study, and must cultivate that field with the utmost possible thoroughness” (Broadus, Preparation and Delivery, p. 124).

HT: Doug Wilson

Not Safe at All, Either Way

“Exegesis and Systematic Theology properly go hand in hand. Neither is complete, neither is really safe, without the other” (Broadus, Preparation and Delivery, p. 123).

HT: Doug Wilson

How to Preach Like a Great Preacher

This series of posts is creative, interesting, and instructive.

Here's how to preach like D. A. Carson without sounding like him.

Here's how to preach like Tim Keller without sounding like him.

And, here's how to preach like John Piper without sounding like him either. 

Grace Is All Gift

Augustin on grace:

Saint Paul teaches that he who sees ought not to boast as though what he sees, and even the power by which he sees, had not come to him by gift [1 Cor. 4:7]. For, whatever powers he has, did they not come to him by gift? [Rom. 7:22]. By the gift of grace he is not only shown how to see you, who are always the same, but is also given the strength to hold you. By your grace, too, if he is far from you and cannot see you, he is enabled to walk upon the path that leads him closer to you, so that he may see you and hold you.

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 155.

The Important Place of Story in the Life of a Child

Here's a good post with good quotes on the importance of story, and the right kind of story, in the life of a child.

One sentence from one of the quotes ought to be enough to send you to the link above for the full quotations:

"Deprive children of stories and you leave them unscripted, anxious stutterers in their actions as in their words."—Alasdair MacIntyre

Hearing the Voice with the Hearing of the Heart

"Far off, I heard your voice saying I am the God who IS. I heard your voice, as we hear voices that speak to our hearts, and at once I had no cause to doubt. I might more easily have doubted that I was alive than that Truth had being."

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 147.

Render to God What Is God's

Render to Caesar what is his, but no more. A good reminder for this 4th of July, the year of our Lord 2013. We ought to love our country, but manifestly love God immeasurably more.

Cpl. Brandon D. "Bubba" Meyers, April 08, 1988–June 28, 2013

My Tribute at the Memorial Service of Cpl. Brandon D. Meyers  

Unfortunately, I didn’t know my cousin Brandon very well. For a variety of reasons, as adults, our paths almost never crossed. That’s regrettable. But I’m glad so many knew him and have shared their memories. It’s been really good to hear what so many knew of Brandon.

I do know this, however: He was a brave man, as my brother has pointed out in his tribute to his life. Brandon was brave. He served faithfully in our military. I admire that. I admire such service a great deal. I know that takes courage, a courage I long to imitate.  

Wars are ugly, and wars are messy. Almost invariably, probably, wars are a mix of fighting for good, and fighting for no good reason. But I know this: there are good things Brandon fought for, freedoms he helped to protect, national security he helped secure. And for his sacrifices, and so many like his, I’m grateful to God. I’m grateful.

I’m grateful for how the sacrifice of a military man, Brandon, points to my supreme hero. I’m a Christian, as many of you know. So Jesus is my supreme hero. I admire him like I admire no one else. He offered the supreme sacrifice in giving his life for the world, when he didn’t have to do it.

And as I’ve thought about Brandon’s life in recent days, I think about how it points—even amid terrible tragedy—to the One who sacrificed everything for the good and welfare and life of others.

I admire the bravery of Brandon. I’m thankful for his service to our country. I’m thankful for the sacrifice of his family in sending their son to fight our messy and painful wars. And I’m thankful that this life, ended way too soon, points to the supreme sacrifice that brings life to a dying world.

Jesus embodied a principle of supreme and sacrificial love, a principle he taught his followers. He said to those who would follow him in self-sacrifice: “Greater love has no one than this, that someone lays down his life for his friends” (Jn. 15:13). 

Children's Church?

Ian Murray has written a good article on Children and the Sermon.

Another good one from John and Noel Piper is called The Family: Together in God's Presence.

Sons of Abraham from All Eternity

It is well known and often pointed out that Luke 19:10 states the great theme (or at least one of the great themes) of Luke's account of the gospel of the kingdom. "The Son of Man came to seek and to save the lost." That's a dominant element, if not the dominant element, in Luke's message.

Just before this verse there is a peculiar and striking word from Jesus about Zacchaeus' salvation. Zacchaeus repents of his sin (Lk. 19:8) and manifests that repentance with "fruits in keeping with repentance" (Lk. 3:8). Then Jesus says, "Today salvation has come to this house, since he also is a son of Abraham" (19:9).

Now take careful notice of the order. The dependent clause beginning with "since" gives the reason salvation comes to Zacchaeus' house. To say what it is not saying, in order to see what it is saying, Zacchaeus does not become a son of Abraham because salvation comes to his house. No. It's the other way around. Salvation comes to Zacchaeus' house because he is a son of Abraham. His being a son of Abraham is why Jesus came to seek and save him.

So it's clearer now why Jesus says in v. 5 that he "must stay at [Zacchaeus'] house today." He had to stay at his house because it was the next stop in seeking and saving the lost—the lost sheep of the house of Israel.

So we better take this to heart, and let it deeply move and affect us inwardly right the way to the bottom of our beings. Jesus seeks and saves, and salvation comes to us not because of anything we've done—but because we're chosen from all eternity as sons of Abraham.

Incidentally, note well the tension between 19:9 and 3:8, and engage in doing theology to figure out what this must imply. It seems it must mean one of two things. Either this man was a Jew, and so there is an "Israel within Israel" (cf. Rom. 9:6). Or, if Zacchaeus was a Gentile, then there are true Jews who are Jews, not according to the flesh, but according to the Spirit, that is, who are circumcised in heart (Rom. 2:28-29; cf. 9:8; Phil. 3:3).

Loving People in God

St. Augustin's God-besotted God-centeredness in the Confessions is well known. Reading through the Confessions, I'm struck also by how God-centered is Augustin's thinking about love for people. The following quotations from book 4 will give you a good feel for this (italics mine).

In a section discussing friendship, Augustin confesses to God:

Blessed are those who love you, O God, and love their friends in you and their enemies for your sake. They alone will never lose those who are dear to them, for they love them in one who is never lost, in God, our God who made heaven and earth and fills them with his presence, because by filling them he made them (79–80).

Then in a portion discussing delighting in things of this world, Augustin addresses those who would delight, among other things, in souls:

If your delight is in souls, love them in God, because they too are frail and stand firm only when they cling to him. If they don't, they go their own way and are lost. Love them, then, in him and draw as many with you to him as you can. Tell them "He is the one we should love. He made the world and he stays close to it" (82).

Oh for more Augustinian God-besotted God-centered love for people!

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961).

Leaders Lead Worldviewishly

Al Mohler's book The Conviction to Lead is outstanding. Chapter 5 is titled "Leaders Understand Worldviews: The Leader Shapes the Worldview of Followers." Here are a few choice quotations:

The recovery of a Christian mind and the development of a comprehensive Christian worldview will require the deepest theological reflection, the most consecrated application of scholarship, the most sensitive commitment to compassion, and the courage to face all questions (46).

Further on:

We have to be faithful in the discipleship of the mind before we can expect faithfulness and maturity in those we lead (47).

And more:

Far too often leaders aim at the surface level and stop there. Real leadership doesn't happen until worldviews are changed and realigned (47).

Undoubtedly Mohler puts his finger on an essential element of leadership. And though always true, perhaps the need is as great as ever in leadership. In the post-Christian western world, with the seismic shift in epistemology that's occurred in recent decades, training disciples to think Christianly in a comprehensive way is one of the greatest discipleship needs of the day.

And so we need worldviewish leaders, not mere expositors of the Bible, not managers of people, not professionals with technical proficiency in this or that discipline. We need generalist leaders who lead with a big vision that embraces the world. Anything less is too small and will end up in fragmented thinking and living among followers.

O Heavenly Father, I Know I Will Remain with You Forever

Luther:

O heavenly Father, God and Father of my Lord Jesus Christ and God of all comfort, I thank you for revealing to me your dear Son, Jesus Christ, whom I believe. Him I have known and preached. Him I have loved and praised. Him heretics and all godless people do blaspheme and persecute. I pray, Lord Jesus, let my soul please you. O heavenly Father, although I must be separated from this body, I know I will remain with you forever. No one can pluck me from you hands. Amen.

—Martin Luther, Luther's Prayers (ed. Herbert F. Brokering; Augsberg: Minneapolis, 1994), 103.

Don't Boast about Tomorrow, for Your Life Is a Mist

I'm not sure why I've never made the connection before, because it now seems rather obvious: Jas. 4:13-17 appears to be an unpacking of Prov. 27:1.

Dating the Gospels and Spiritual Warfare

Peter Leithart:

As with the synoptic problem as a whole, the issue of dating is ultimately a spiritual battle. Consider: If the gospels are written shortly after Jesus dies and rises again, by eyewitnesses, are you inclined to believe them? What if they are written fifty years after Jesus, by people who never knew Jesus Himself? Are you as likely to believe the gospels then? The further away the gospels are from the events of Jesus' life, death, and resurrection, the less reliable they seem.

—The Four: A Survey of the Gospels (Moscow, ID: Canon Press, 2010), 104.

The Synoptic Problem, Questioning Q, and Satan

Peter Leithart:

If the view of the church fathers explains the gospels, and does so fairly simply, why do scholars have to invent a complicated "synoptic problem" and resolve it with a mythical document called "Q"? 

There are many answers to that question, but at base the answer is that much of modern New Testament scholarship is a Satanic attack on the truth and reliability of the gospel of Jesus. . . . This is not to say that New Testament scholars themselves are demonic. They aren't. But New Testament scholarship is an arena of spiritual battle, where we fight not against flesh and blood but against principalities and powers and rulers of wickedness. 

—The Four: A Survey of the Gospels (Moscow, ID: Canon Press, 2010), 101.

God's Handing Over

The OT equivalent of the NT "handing over" in Rom. 1:24, 26, 28 appears in texts such as Ps. 81:11-12: "But my people did not listen to my voice; Israel would not submit to me. So I gave them over to their stubborn hearts, to follow their own counsels."

God hands people over—even his own people!—"to their stubborn hearts, to follow their own counsels," when they refuse to listen to him, that is, when they choose to worship and serve "the creature rather than the Creator, who is blessed forever! Amen" (Rom. 1:25).

Augustin's Conversion Critiqued and Defended

Some have offered critique of how stylized or superstitious or otherwise faulty is the "conversion" of Augustin (e.g., Adolf von Harnack) as he tells his conversion story in book VIII of his justly famous Confessions.

Dealing with this criticism, B. B. Warfield sympathetically considers what Augustin was doing in writing the Confessions:

The person we meet in [the Confessions] is a person, we perceive, who towers in greatness of mind and heart, in the loftiness of his thought and in his soaring aspirations, far above ordinary mortals: and yet he is felt to be compacted of the same clay from which we have ourselves been molded. . . . It is the very purpose of this book to give the impression that Augustine himself was a weak and erring sinner, and that all of good that came into his life was of God. 

It is especially important for us precisely at this point to recall our minds to the fact that to give such an impression is the supreme purpose of the Confessions. This whole account of his life-history which we have tried to follow up to its crisis in his conversion is written, let us remind ourselves, not that we may know Augustine, but that we may know God: and it shows us Augustine only that we may see God. The seeking and saving grace of God is the fundamental theme throughout. The events of Augustine's life are not, then, set forth in it simpliciter. 

Speaking then of the aim of Augustin in recounting the sins of his infancy and childhood, Warfield says:

In these traits of the narrative, however, Augustine is not passing judgment on himself alone, but in himself on humanity at large in its state of sin and misery. By an analysis of his own life-history he realizes for himself, and wishes to make us realize with him, what man is in his sinful development on the earth, that our eyes may be raised from man to see what God is in his loving dealing with the children of men. We err, if from the strong, dark lines in which he paints his picture we should infer that he would have us believe that in his infancy, youth, or manhood he was a sinner far beyond the sinfulness of other men. . . .

He knew his own sinfulness as he knew the sinfulness of no other man, and it was his one burning desire that he should in his recovery to God recognize and celebrate the ineffableness of the grace of God. The pure grace of God is thus his theme throughout, and nowhere is it more completely so than in this culminating scene of his conversion. 

—"Augustine and his 'Confessions,'" in The Works of Benjamin B. Warfield: Studies in Tertullian and Augustine (vol. 4; Grand Rapids: Baker, 2003), 267–268.

Goods Well Spent

"O Lord, come to me and use my bread, silver, and gold. How very well they are spent if I spend them in your service. Amen."

—Martin Luther, Luther's Prayers (ed. Herbert F. Brokering; Augsberg: Minneapolis, 1994), 96.

N. T. Wright All for Dialogue: Until You Think He's Wrong

Criticizing N. T. Wright's public comments in this post (whether the critique is valid or not) was bound to get a reaction from those for whom one must never do such a thing. And we thought Wright himself was all for dialogue. No? Isn't he up for hearing from people all over the spectrum on all sorts of issues? No? Or is this only the case when someone is kissing the right part of his hind parts?

With all due respect to N. T. Wright (and I do respect him and read and learn from him often), if you wish to see him being a bit of a baby (and condescending) and pulling his oft-repeated "I-don't-recognize-myself" shenanigans, check out his comment in the comments section of this post by Pastor Wilson.

Wilson and Wright are both good men, faithful Christians, and their teachings are worth studying diligently. Wherever one falls on the theological, political, and cultural spectrum on the full range of issues, surely we can agree that these two men disagreeing isn't cause for grave concern. We ought to hang in there with them, that is, if Wright is even willing himself to do so. But it appears he's not willing to dialogue with people who disagree with him quite so sharply.

Update: Wilson's follow-up post responding to Wright's comment in the comments section.

The End for Which God Created the Local Church

With the passing of time and the experience of living longer in this world and in the anemic American evangelical church, and with another year passing of reading through holy writ, I'm convinced that the heartbeat of every church—palpable in doctrinal statements, vision statements, and all of church life—must be a passion and zeal for the glory of God. Anything else is too small, too man-centered, too sub-biblical.

The combination of a pervasive man-centeredness today and the pervasive presence of texts like the one I read this morning—

Help us, O God of our salvation,
for the glory of your name;
deliver us, and atone for our sins,
for your name's sake! (Ps. 79:9)—

conspire to make me more eager than ever for God's name to be hallowed in all things in the life of the Church, in the world, and in homes, neighborhoods, and workplaces. Texts like the one quoted are everywhere in Scripture. It is the major note struck in the Bible. It is the major note God is striking in the symphonic narrative of redemptive history that he has orchestrated. And yet (to my great dismay and grief), it is hardly even a minor note in many, many churches.

As Jonathan Edwards reminds the church so well, the display and approbation of the glory of God is the end for which God made the world. And if it is God's end or goal in creation—and it most certainly is!—it ought to be our end in everything we think, say, plot, and do in the local church. Such a heartbeat ought so to thump in a local church that it is felt immediately and pervasively by all who come in contact with her living and breathing ministries and members. That is, unless she is dead or dying. 

Specifically, the glory of God must be manifestly known and prized. We must manifest that we know something about it, and then we must show how we treasure it above all else. And this must be included in doctrinal and vision statements, but must go way beyond such statements. In other words, it needs to be institutionally up front and center, like the first thing you see when you go to a website; but it must not be a dead letter, either. The glory of God affirmed on paper only is only an indictment. 

Even more specifically, based on Eph. 1:6, the aspect of the glory of God that needs to be highlighted and emphasized and gloried and rejoiced in is the glory of God's free grace for sinners. God's redemption planned from eternity past aims at this: "the praise of the glory of his grace" (Eph. 1:6, translation mine). So we should openly and vocally exist for this ultimate reason. 

So many other things in vision statements are good and right in their own place. But inasmuch as they are penultimate (that is to say, not the display and enjoyment of the glory of God), then they ought to exist openly for the ultimate: the glory of God. Otherwise, they betray a profound betrayal of the Bible's dominant emphasis and the goal of the universe—that is, God's goal to glorify himself in all things. 

So my prayer for local churches today is for the name of God to be esteemed and hallowed and praised and gloried in and valued above all else—manifestly, palpably, pervasively. 

Conviction to Lead: The Leader and Time

I've been reading a very good book by Albert Mohler that has surpassed my expectations: Conviction to Lead. To be honest, I expected to find it helpful and instructive only here and there, but every chapter is chock-full of useful instruction. I would not be surprised if this book turns out to be Mohler's most significant and enduring.

Here's a sample from a chapter I just finished called "The Leader and Time":

I fear that many Christian leaders (including many pastors) have made themselves too unavailable. Leaders must protect time against constant interruption and distraction, but the people placed within their care and influence are not, in themselves, interruptions or distractions. No one said striking the right balance would be easy. The most effective leaders, however, learn to negotiate this balance by both insight and intuition (187).

From another section a little further on:

Long ago, I developed a habit of wearing a watch with an old-fashioned sweep second hand. I like to hear it tick, knowing that every tick marks the passing of time. I like noisy clocks in my study—clocks I can hear marking the time. I can feel the passing of time in my bones, and that knowledge makes me want to be a more faithful steward of time tomorrow than I was today. Time will tell (189). 

—Albert Mohler, The Conviction to Lead: Twenty-five Principles for Leadership that Matters (Minneapolis: Bethany House, 2012). 

Affection Among Friends

Augustine on the charms of friendship:

We could talk and laugh together and exchange small acts of kindness. We could join in the pleasure that books can give. We could be grave or gay together. If we sometimes disagreed, it was without spite, as a man might differ with himself, and the rare occasions of dispute were the very spice to season our usual accord. Each of us had something to learn from the others and something to teach in return. If any were away, we missed them with regret and gladly welcomed them when they came home. Such things as these are heartfelt tokens of affection between friends. They are signs to be read on the face and in the eyes, spoken by the tongue and displayed in countless acts of kindness. They can kindle a blaze to melt our hearts and weld them into one.

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 79.

True Friendship: A Holy Spirit Bought Bond

"For though they cling together, no friends are true friends unless you, my God, bind them fast to one another through that love which is sown in our hearts by the Holy Ghost, who is given to us."

—Saint Augustin, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 75.

Love (2)

Immortal Heat, O let thy greater flame
    Attract the lesser to it: let those fires,
    Which shall consume the world, first make it tame;
And kindle in our hearts such true desires,
As may consume our lusts, and make thee way.
    Then shall our hearts pant thee; then shall our brain
    All here invention on thine Altar lay,
And there in hymns send back thy fire again:
Our eyes shall see thee, which before saw dust;
    Dust blown by wit, till that they both were blind:
    Thou shalt recover all they goods in kind,
Who wert disseised by usurping lust:
    All knees shall bow to thee; all wits shall rise,
    And praise him who did make and mend our eyes.

—George Herbert, The Complete English Poems (New York: Penguin, 1991), 48.

Persevering Prayer

Andrew Murray:

When our repeated prayers remain unanswered, it is easy for our lazy flesh—maintaining the appearance of pious submission—to think that we must stop praying because God may have a secret reason for withholding his answer to our request. Faith alone can overcome difficulty. Once faith has taken its stand on God's Word and the Name of Jesus, and has yielded itself to the leading of the Spirit to seek only God's will and honor in its prayer, it need not be discouraged by delay. It knows from Scripture that the power of believing prayer is considerable; real faith can never be disappointed. It knows that to exercise its power, it must be gathered up, just like water, until the stream can come down in full force. Prayer must often be "heaped up" until God sees that its measure is full. Then the answer comes. 

—With Christ in the School of Prayer (Springdale: Whitaker House, 1981), 119.

The Actual Subject of Augustin's "Autobiography"

B. B. Warfield:

His actual subject is not himself, but the goodness of God; and he [Augustin] introduces his own experiences only as the most lively of illustrations of the dealings of God with the human soul as he makes it restless until it finds its rest in him. 

A little further on, after discussing how the Confessions of Augustin are in a different class from Rousseau's Confessions, Warfield makes a nearer generic comparison to bring out what sort of book the Confessions is:

 The closest analogy to Augustine's Confessions, among books, at least, which have attained anything like the same popular influence, is furnished by John Bunan's Grace Abounding to the Chief of Sinners. Bunyan's purpose is precisely the same as Augustine's—to glorify the grace of God.

Furthermore, he says:

The interval that divides Augustine's Confessions from the Pilgrim's Progress is less than that which separates them from any simple autobiography—veracious and searching autobiography though a great portion of it is. For the whole concernment of the book is with the grace of God to a lost sinner. It is this, and not himself, that is its theme. 

—"Augustine and his 'Confessions,'" in The Works of Benjamin B. Warfield: Studies in Tertullian and Augustine (vol. 4; Grand Rapids: Baker, 2003), 240–241.

For Love of Your Love, O Lord, I Recall the Chains from which You Released Me

Recently I read sections 1 and 2 of book 2 of Augustin's Confessions as part of my "devotional" reading. And this portion carries me back to the sins of my youth as so much of what Augustin recalls recalls for me what I don't recall so well left to myself. It felt like a wave breaking over my life that carried up from my past onto the shore of my present the evils from which God has wondrously now rescued me for almost longer than I was immersed in the mire of sin. I'm exceedingly grateful to God and moved with "love of [his] love."

Here are portions of the portions that move me so deeply:

I must now carry my thoughts back to the abominable things I did in those days, the sins of the flesh that defiled my soul. I do this, my God, not because I love those sins, but so that I may love you. For love of your love I shall retrace my wicked ways. The memory is bitter, but it will help me to savor your sweetness, the sweetness that does not deceive but brings real joy and never fails. For love of your love I shall retrieve myself from the havoc of disruption that tore me to pieces when I turned away from you, whom alone I should have sought, and lost myself instead on many a different quest. For as I grew to manhood I was inflamed with desire for a surfeit of hell's pleasures. Foolhardy as I was, I ran wild with lust that was manifold and rank. In your eyes my beauty vanished and I was foul to the core, yet I was pleased with my own condition and anxious to be pleasing in the eyes of men.  

I cared for nothing but to love and be loved. But my love went beyond the affection of one mind for another, beyond the arc of the bright beam of friendship. Bodily desire, like a morass, and adolescent sex welling up within me exuded mists that clouded over and obscured my heart, so that I could not distinguish the clear light of true love from the murk of lust. Love and lust together seethed within me. In my tender youth they swept me away over the precipice of my body's appetites and plunged me in the whirlpool of sin. More and more I angered you, unawares. For I had been deafened by the clank of my chains, the fetters of the death that was my due to punish the pride in my soul. I strayed still further from you and you did not restrain me. I was tossed and spilled, floundering in the broiling sea of my fornication, and you said no word. How long it was before I learned that you were my true joy! You were silent then, and I went on my way, further and further from you, proud in my distress and restless in fatigue, sowing more and more seeds whose only crop was grief.

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 43–44.

Following Christ in Handling Genesis

Speaking of how to approach the opening chapters of Genesis, Henri Blocher says this:

We must approach the opening chapters of Genesis as inspired texts, rich with the truth of God, clothed with the authority of God. We must also, in order to understand them better, make use of the harmony of the Scriptures. We must take advantage of the common inspiration, bringing other passages to illumine the difficulties. That we shall do. We shall trust the method of interpreting Scripture by Scripture, according to "the analogy of faith." How could we reject that method if we claim to follow Christ?

—In the Beginning: The Opening Chapters of Genesis, transl. David G. Preston (Downers Grove: InterVarsity, 1984), 17.

Grace

My stock lies dead, and no increase
Doth my dull husbandry improve:
O let thy graces without cease
                                      Drop from above!

If still the sun should hide his face,
Thy house would but a dungeon prove,
Thy works night's captives: O let grace
                                      Drop from above!

The dew doth ev'ry morning fall;
And shall the dew out-strip thy Dove?
The dew, for which grass cannot call,
                                      Drop from above.

Death is still working like a mole,
And digs my grave at each remove:
Let grace work too, and on my soul
                                     Drop from above.

Sin is still hammering my heart
Unto a hardness, void of love:
Let suppling grace, to cross his art,
                                      Drop from above.

O come! for thou dost know the way.
Or if to me thou wilt not move,
Remove me, where I need not say,
                                      Drop from above.

—George Herbert, The Complete English Poems (New York: Penguin, 1991), 54.

The Christian Brother Outstrips the Psychiatrist for Depth

Dietrich Bonhoeffer:

The most experienced psychologist or observer of human nature knows infinitely less of the human heart than the simplest Christian who lives beneath the Cross of Jesus. The greatest psychological insight, ability, and experience cannot grasp this one thing: what sin is. Worldly wisdom knows what distress and weakness and failure are, but it does not know the godlessness of men. And so it also does not know that man is destroyed only by his sin and can be healed only by forgiveness. Only the Christian knows this. In the presence of a psychiatrist I can only be a sick man; in the presence of a Christian brother I can dare to be a sinner. The psychiatrist must first search my heart and yet he never plumbs its ultimate depth. The Christian brother knows when I come to him: here is a sinner like myself, a godless man who wants to confess and yearns for God's forgiveness. The psychiatrist views me as if there were no God. The brother views me as I am before the judging and merciful God in the Cross of Jesus Christ. 

—Life Together (New York: HarperCollins Publishers, 1993), 142–143.

Pastor as Professional Counselor?

Speaking of how the Christian counseling of the pastor differs from the "arm's-length professional reserve of the therapist," David Powlison says this:

After all, we follow David, Jeremiah, Jesus, and Paul. Shouts of delight along with loud cries and groaning are part of the whole package. No real pastor can be clinically detached. The Paul who wrote 1 Thessalonians 2:7–12 is far too emotionally involved. Like Jesus, he cares too much to ever stand at arm's length from people and their troubles. If Jesus had entered into purely consultative, professional relationships, he'd have had to stop being a pastor.

—"The Pastor as Counselor," in For the Fame of God's Name: Essays in Honor of John Piper (Wheaton: Crossway, 2010), 424.

O YHWH, How Majestic Is Your Name in All the Earth!

Here's the congregational prayer at NCC from this past Ascension Sunday and Mother's Day, shaped by Psalm 8:

O YHWH, our Lord, how majestic is your name in all the earth, the name above every name, the name of the Father, and of the Son, and of the Holy Spirit. Our Lord, you have exalted your holy majesty above the heavens.

Out of the mouth of children and infants you have established strength—the praise of your people. Because of your adversaries, O Lord, you produce this praise. You establish, through powerless children no less, this strength, this praise, and you do so to silence the enemy and the avenger.

So we praise you, O great God, for mothers who love your praise, for mothers zealous to pass on “the heritage of those who fear your name.” We praise you, exalted Lord, for mothers who labored in the trenches faithfully for years without concern for the world’s smiles and honors. We praise you, Father of the fatherless, for putting into mothers’ hearts the gospel longing to adopt the powerless and helpless for your praise. We praise you, our kind Maker, for our earthly mothers, who gave us bodily life and tenderly cared for us; for our heavenly mother the church, who gave us new life, and sustains that new life, all for your high honor.

As we think of your gift of life, O Giver of life, we think of the loss of life in this broken and fallen world. We think of those who’ve lost a little one, and the barren womb. Send the comfort of your presence, O God of all comfort, God of all grace. We praise you for the desire in the hearts of these women to want children to raise for your praise. And we pray that you would “fulfill every desire for good.” With the fingers that fashioned the stars, touch the womb with new life, O Lord—we ask this for the sake of your name!

                        O YHWH, our Lord, how majestic 

                        is your name in all the earth.

When we consider your heavens, the work of your fingers, the moon and the stars, which you put in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have given him dominion over the works of your hands; you have put all things under his feet.

In subjecting all things to man, male and female, made in your image, you left nothing, O Creator, you left nothing not subject to man. But now we do not yet see all things subjected to him. But we see Jesus, born of a woman, made a little lower than angels; we see him crowned with glory and honor because of the suffering of death, by the grace of God tasting death for everyone. We see Jesus, raised from the dead, exalted to the right Hand, above all rule and authority and power and dominion, above every name that is named. We see Jesus, all things under his feet, head over all things for us, the church, his body, reigning til we reign with him in a new heavens and new earth.

                        O YHWH, our Lord Jesus, how majestic 

                        is your name in all the earth.

So establish strength, almighty God, in the new humanity risen with Christ. In our weakness and the weakness of our children, establish strength, prepare praise. Help our mothers to press on in this greatest, highest calling of nurturing children for your praise. We pray, God Most High, for Christ-like mothers who humble themselves, stooping daily to take concern for the weak, lowly, despised things, offering up their bodies as sacrifices for your praise across the generations. Supply them with grace for this high and holy calling!

We, your children and your church—made for your praise!—we praise you, O Lord. We adore you! We adore your wisdom, we adore your power. What wisdom, what power, designed all this! Taking the weak, lowly, despised things of this world, to shame the strong, the high, the praised things of this world. Even taking children and their mothers and the cross to establish strength, the praise of your people—the praise of your great name! 

Blessed be that name above all names, the name of the Father, and of the Son, and of the Holy Spirit, generation after generation, forever and ever.

O YHWH, our Lord, how majestic is your name in all the earth.

Amen, and amen. 

Time Well Spent, O Pastor?

"Is your preaching worth the time you put into it and the time others spend listening? The proof lies in whether they are growing up into wise mutual counselors."

—David Powlison, "The Pastor as Counselor," in For the Fame of God's Name: Essays in Honor of John Piper (Wheaton: Crossway, 2010), 420.

Redemption

Having been tenant long to a rich Lord,
       Not thriving, I resolved to be bold,
       And make a suit unto him, to afford
A new small-rented lease, and cancel th' old.
In heaven at his manor I him sought:
       They told me there, that he was lately gone
       About some land, which he had dearly bought
Long since on earth, to take possession.
I straight returned, and knowing his great birth,
       Sought him accordingly in great resorts;
       In cities, theaters, gardens, parks, and courts:
At length I heard a ragged noise and mirth
       Of thieves and murderers: there I him espied,
       Who straight, Your suit is granted, said, and died.

—George Herbert, The Complete English Poems (New York: Penguin, 1991), 35–36.

My God, My Life, My Holy Delight

Shortly Em and I will start reading Augustin's Confessions together along with some friends. This book may well be my top all-time read. The sample that follows (to my mind) ought to supply ample reason for my thinking so. Where else have you read anything like this?

What, then, is the God I worship? He can be none but the Lord God himself, for who but the Lord is God? What other refuge can there be, except our God?  

You, my God, are supreme, utmost in goodness, mightiest and all-powerful, most merciful and most just. You are the most hidden from us and yet the most present amongst us, the most beautiful and yet the most strong, ever enduring and yet we cannot comprehend you. You are unchangeable and yet you change all things. You are never new, never old, and yet all things have new life from you. You are the unseen power that brings decline upon the proud. You are ever active, yet always at rest. You gather all things to yourself, though you suffer no need. You support, you fill, and you protect all things. You create them, nourish them, and bring them to perfection. You seek to make them your own, though you lack for nothing. You love your creatures, but with a gentle love. You treasure them, but without apprehension. You grieve for wrong, but suffer no pain. You can be angry and yet serene. Your works are varied, but your purpose is one and the same. You welcome all who come to you, though you never lost them. You are never in need yet are glad to gain, never covetous yet you exact a return for your gifts. We give abundantly to you so that we may deserve a reward; yet which of us has anything that does not come from you? You repay us what we deserve, and yet you owe
nothing to any. You release us from our debts, but you lose nothing thereby.

You are my God, my Life, my holy Delight, but is this enough to say of you? Can any man say enough when he speaks of you? Yet woe betide those who are silent about you! For even those who are most gifted with speech cannot find words to describe you. 

—Saint Augustine, Confessions, trans. R. S. Pine-Coffin (New York: Penguin, 1961), 23.

The "Confessions" in Community

For those who'll be reading the Confessions of Saint Augustine this spring and summer, here's the schedule we'll be following, along with some links to recommended translations:

Week of 5/12–5/18: Book I
Week of 5/19–5/25: Book II
Week of 5/26–6/1: Book III
Week of 6/2–6/8: Book IV
Week of 6/9–6/15: Book V
Week of 6/16–6/22: Book VI
Week of 6/23–6/29: Book VII
Week of 6/30–7/6: Book VIII
Week of 7/7–7/13: Book IX
Week of 7/14–7/20: Book X
Week of 7/21–7/27: Book XI
Week of 7/28–8/3: Book XII
Week of 8/4–8/10: Book XIII

You might want to purchase either the Penguin Classics or the Oxford World's Classics translation if you don't already have a copy. I have read both, and they both read well. For what it's worth, Em and I will be reading the Penguin translation this time around. 

Tolle lege!

Were the Apostles Good Expositors and Exegetes?

R. T. France:

It may be something of a surprise to those brought up in the tradition of biblical exposition to find that the biblical writers themselves do not often seem to use other biblical texts in the same way that we have come to use their own writings. In particular, extended exposition of Old Testament passages in an expository fashion does not seem to be a characteristic of most of the New Testament writers.

—"The Writer of Hebrews as a Biblical Expositor," TynBul 47 (1996):245–76.

Luther on a Life of Repentance

Luther's first thesis from his Ninety-Five Theses:

"When our Lord and Master Jesus Christ said, 'Repent' [Matt. 4:17], he willed the entire life of believers to be one of repentance."

—Martin Luther, "Disputation on the Power and Efficacy of Indulgences," in Luther's Works: Career of the Reformer I (vol. 31; Philadelphia: Fortress Press, 1957), 25.

O Lord, Awaken Us to Receive and Serve Your Son

Luther:

Dear Lord, awaken us that we may be prepared to receive your Son with joy when he comes and to serve him with a pure heart. Graciously hurry the coming of that day. Bless and prepare us with wisdom and strength that in the meantime we may walk wisely and uprightly. May we joyfully wait for the coming of your dear Son and so depart blessed from this valley of sorrow. Amen.

—Luther's Prayers (ed. Herbert F. Brokering; Augsberg: Minneapolis, 1994), 106.

The Manger Is not Clean, but Abundant Crops Are Coming

My study looks like the end of a semester with three final term papers well underway.

The sight of this sorry mess calls to mind Prov. 14:4.

The "manger" is not clean. But "abundant crops" are coming.

Seeing Jesus at the Supper Poetically Put

I'm on the lookout for good poetry about seeing Jesus by faith at the Lord's Table. I want something to help with expressing this glory! Someone, somewhere must have penned a poem about experiencing Jesus at the Supper with that blessed sixth sense.

When I said this publicly, a kind friend sent me a poem by Huss and a Greek poem from the fourth century. Both are good poems and express the glory of the table and exercising faith there. I'm looking for some, however, that express as their main theme what Edwards called that "divine and supernatural light immediately imparted to the soul."

If none exists, I just might learn how to write poetry one of these days and give it my best go. For the first time in years, I believe, I once again beheld the glory of Christ and his kingdom at the Table this last Lord's Day. And oh how sweet it was to look on Jesus there! And oh how that table can cure ten thousand ills of soul!

All praise be to the risen Christ, who lives and reigns forever as the Lamb slain before the foundation of the world for serial sinners like me!

Depression, Mental Illness, and Suicide

A helpful group of resources on depression, mental illness, and suicide may be found here.

Heidelberg on Baptism

Question 73: Why doth the Holy Ghost call baptism the washing of regeneration and the washing away of sins?

Answer: God speaks thus not without great cause: namely, not only to teach us thereby that like as the filthiness of the body is taken away by water, so our sins also are taken away by the blood and Spirit of Christ; but much more, that by this divine pledge and token he may assure us that we are as really washed from our sins spiritually as our bodies are washed with water.

Question 74: Are infants also to be baptized?

Answer: Yes; for since they, as well as their parents, belong to the covenant and people of God, and both redemption from sin and the Holy Ghost, who works faith, are through the blood of Christ promised to them no less than to their parents, they are also by baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and distinguished from the children of unbelievers, as was done in the Old Testament by circumcision, in place of which in the New Testament baptism is appointed.

—Philip Schaff, ed., The Creeds of Christendom (vol. 3; Grand Rapids: Baker, 1996), 330–331.

Dullness

Why do I languish, thus, drooping and dull,
                    As if I were all earth?
O give me quickness, that I may with mirth
                          Praise thee brimfull!

The wanton lover in a curious strain
                   Can praise his fairest fair;
And with quaint metaphors her curled hair
                           Curl o'er again.

Thou art my loveliness, my life, my light,
                   Beauty alone to me:
Thy bloody death and undeserved, makes thee
                          Pure red and white.

When all perfections as but one appear,
                    That those thy form doth show,
The very dust, where thou dost tread and go,
                           Makes beauties here;

Where are my lines then? my approaches? views?
                    Where are my window-songs?
Lovers are still pretending, and ev'n wrongs
                            Sharpen their Muse:

But I am lost in flesh, whose sugared lies
                   Still mock me, and grow bold;
Sure thou didst put a mind there, if I could
                           Find where it lies.

Lord, clear thy gift, that with a constant wit
                    I may but look towards thee:
Look only; for to love thee, who can be,
                            What angel fit?
                 
—George Herbert, The Complete English Poems (New York: Penguin Classics, 1991), 107–108.
 

A Successful Hermeneutic: Confirmed by Scripture Itself

"A successful hermeneutic is a consistent interpretative procedure yielding a consistent understanding of Scripture that in turn confirms the propriety of the procedure itself."

—Packer, J. I., Celebrating the Saving Work of God: The Collected Shorter Writings of J. I. Packer (Carlisle: Paternoster, 1998), 9–10.

The Inverted Valuations of Western Culture

"God, society, family, individuals, sex, property. It is an order of values that western culture has more or less completely reversed."

—Christopher Wright, Knowing Jesus Through the Old Testament (Downers Grove: InterVarsity, 1992), 210.

Simple Obedience

"Obedience ought not to be complicated, either by the competing claims of other gods (the moral maze of polytheism), or by the confusing rules of human experts (the moral bondage of legalism)."

—Christopher J. H. Wright, Knowing Jesus Through the Old Testament (Downers Grove: InterVarsity, 1992), 190.

Faith Looks Forward to Unfulfilled Divine Promises

N. T. Wright speaking on genuine faith as resurrection faith:

The main point of 'faith' in [Hebrews 11], as has often been emphasized, is that it looks forward to what has been promised but not yet granted. Noah was warned about things yet to come. Abraham set out for a place he had been promised but had not yet seen. The main antithesis the writer is making is not between an 'upstairs' or 'spiritual' world in the hellenistic sense and a 'downstairs' or 'material' world, but between the present world and the future one, the promised new world which will be God's gift from heaven.

—The Resurrection of the Son of God (Minneapolis: Fortress Press, 2003), 458.

How Prophecy Does and Does not Work

Christopher H. J. Wright on how OT prophecy works:

To expect that all the details of Old Testament prophecies have to be literally fulfilled is to classify them all in the category of flat predictions which have to ‘come true’, or be judged to have failed. . . . The Old Testament did make predictions and they were fulfilled with remarkable accuracy—as in the case of Jesus’s birth in Bethlehem. . . . [But] to insist on literal fulfillment of prophecies can be to overlook their actual nature within the category of promise, with the potential of different and progressively superior levels of fulfillment. To look for direct fulfillments of, say, Ezekiel in the 20^th-century Middle East is to bypass and short-circuit the reality and the finality of what we already have in Christ as the fulfillment of those great assurances. 

—Knowing Jesus Through the Old Testament (Downers Grove: InterVarsity, 1992), 76-77.

Giving Application the Attention It Deserves in the Sermon

Haddon Robinson:

Homileticians have not given accurate application the attention it deserves. To my knowledge, no book has been published that is devoted exclusively, or even primarily, to the knotty problems raised by application. As a result many church members, having listened to orthodox sermons all their lives, may be practicing heretics. Our creeds affirm the central doctrines of the faith and remind us what Christians should believe, but they do not tell us how belief in these doctrines should make us behave. That is part of the expositor's responsibility, and you must give it diligent attention.

—Biblical Preaching: The Development and Delivery of Expository Messages (Grand Rapids: Baker, 2001), 86.

A Two-Way Process at Work, Yielding a Double Benefit

Christopher J. H. Wright on whole-Bible methodology:

When we take the Old Testament history seriously in relation to its completion in Jesus Christ, a two-way process is at work, yielding a double benefit in our understanding of the whole Bible. On the one hand, we are able to see the full significance of the Old Testament story in the light of where it leads—the climactic achievement of Christ; and on the other hand, we are able to appreciate the full dimensions of what God did through Christ in the light of his historical declarations and demonstrations of intent in the Old Testament.

—Knowing Jesus Through the Old Testament (Downers Grove: InterVarsity, 1992), 33.

God's Only Son a Missionary

"God had only one son and he made him a missionary."— David Livingstone

To Submit, or Not to Submit, That Is the Question

Which of the following may Evangelicals disobey? Or where do Evangelicals allow for disobedience? Or perhaps putting the questions that way is slanting things too much. After all, there are differences of opinion on some of these. Or maybe we can have differences of opinion on all of these. Things that make you go hmmm. . . .

1. "Let everyone submit to the governing authorities" (Rom. 13:1; cf. Tit. 3:1).

2. "You who are younger, submit to the elders" (1 Pet. 5:5; cf. Heb. 13:17).

3. "Wives, submit to your husbands . . ." (Col. 3:18; cf. Eph. 5:22; 1 Pet. 3:1).

4. "Servants, submit to your masters with all respect. . ." (1 Pet. 2:18; cf. Eph. 6:5).

In case you were wondering, the same Greek word is behind the word "submit" in all the verses listed here in one through four. Following the verses listed, some of the additional verses cited in parentheses (Heb. 13:17; Eph. 6:5) use different words that are often translated "obey" or the like.

A Guide to the Classics

Leland Ryken on the classics: here. I rejoice as one who has found great spoil!

True Love for God

I'm enjoying thoroughly sitting at Professor Dan Block's feet in an exegesis class on Deuteronomy at Wheaton College. And one of the main reasons for this is Dr. Block's manifest devotion to YHWH— Father, Son, and Spirit.

Commenting on the significance of Deut. 6:4-9 for contemporary life, here are some applications Block gives that rejoice my heart:

True love for God is rooted in the heart, but it is demonstrated in life, specifically in a passion to speak of one's faith in the context of the family and to declare one's allegiance publicly to the world. This passage suggests that the very decoration of our homes should bear testimony to our faith, declaring to all guests and passers-by the fundamentally theological outlook of those who live within, and serving as reminders to residents to live in dependence on God and to realize that blessing is contingent on obedience.

—Daniel I. Block, Deuteronomy (Grand Rapids: Zondervan, 2012), 189.

O Lord God, I Am Weak and Fearful

Luther:

O Lord God, I am weak and fearful. I flee evil and do all I can to guard myself against it. Nevertheless, I am in your hands as I face this evil and every other evil that may overtake me. To flee is not enough, for evil and misery are everywhere. The devil, who has been murdering since the beginning, tries to bring misery, and he never rests nor sleeps. Now you have confined me to this place. Your will be done, for I am your poor creature. You are able to deliver me in this extreme danger as easily as though it were but fire, water, thirst, or any other peril.

—Luther's Prayers (ed. Herbert F. Brokering; Augsberg: Minneapolis, 1994), 105.

Queen of the Sciences?

For the love of God, I have a question for Christians. A serious one. It's not meant to be rhetorical. 

The question comes out of a context. It comes on account of an observation: in our modern-day way of doing things—that is, in a pluralistic, democratic, and egalitarian fashion—it appears to be very difficult, even for those who claim to think world-viewishly, for Christians to think from a center, from an integration point. 

It appears to me that often we only give lip-service to such an endeavor, while deep down, if we’re honest with the way we really carry out business, we don’t think there is an integrating center. The world is a fragmented place, and nothing really holds it all together. The theologians do their thing. And political scientists do theirs. And when we're in one field, we appeal to the specialists there; when in another, we appeal to the specialists there. But there's no fundamental reality that speaks to all of reality and holds together the parts of the whole. 

So here is the question: Is theology still the queen of the sciences? Or should we just give her a place at the table? And whether the first question gets answered yes or no, what is the upshot? Not least in institutions like churches, universities and colleges, the family, and in the public square?

I wonder if the question just seems passé as we press on with progress, leaving bygone days in the dust, along with the primitive folks who came before these days of enlightenment where we throw off—with shouts of liberation!—the shackles of the past. And  by "we," I mean us, professing Christians. 

The Art of Persuasion: Emotion

People "decide far more problems by hate or love, or lust or rage, or sorrow or joy, or hope or fear than by rational argument" (Cicero, De oratore 2.42). 

The Greatest Christian Paradox of All

Ross Douthat:

Indeed, this is perhaps the greatest Christian paradox of all—that the world's most paradoxical religion has cultivated rationalism and scientific rigor more diligently than any of its rivals, making the Christian world safe for philosophy as well as fervor, for the study of nature as well as the contemplation of divinity.

—Bad Religion: How We Became a Nation of Heretics (New York: Free Press, 2012), 11.

Christianity vis–à–vis Secularism

"Though Christians often bemoan the separation of church and state and claim angrily that the separation of church and state is not in the Constitution, they are actually expressing their frustration with secularism as the preferred ideology of many elites in politics, media, and education.

Christians should absolutely bring their faith to bear in the public square. They should reject the influence of secularism urging them to keep their faith private and not to argue for a Christian perspective in areas like politics and education. What they must not do is to repeat the mistake of mingling the church's future with that of the state. Temporal kingoms have no eternal destiny. The church does."

—Hunter Baker, The End of Secularism (Wheaton: Crossway, 2009), 148.

Edwards on "Affectionate" Preaching

In Part 3 of Jonathan Edwards’ work Some Thoughts Concerning the Revival of Religion in New England,[1] he answers criticisms of the revival. This part is entitled “Shewing in Many Instances Wherein the Subjects or Zealous Promoters of This Work Have Been Injuriously Blamed.”[2]

The first criticism Edwards answers involves the accusation that ministers were addressing themselves to the affections of their hearers instead of their understandings.[3] I shall quote the criticism restated by Edwards and then at length much of Edwards’ response to this first of ten criticisms.

The criticism:

One thing that has been complained of, is ministers addressing themselves rather to the affections of their hearers than to their understandings, and striving to raise their passions to the utmost height, rather by a very affectionate manner of speaking and a great appearance of earnestness in voice and gesture, than by clear reasoning and informing their judgment. . . .

Edwards' answer:

To which I would say, I am far from thinking that it is not very profitable, for ministers in their preaching, to endeavor clearly and distinctly to explain the doctrines of religion, and unravel the difficulties that attend them, and to confirm them with strength of reason and argumentation, and also to observe some easy and clear method and order in their discourses, for the help of the understanding and memory; and ’tis very probably  that these things have been of late, too much neglected by many ministers; yet, I believe that the objection that is made, of affections raised without enlightening the understanding, is in a great measure built on a mistake, and confused notions that some have about the nature and cause of the affections, and the manner in which they depend on the understanding. All affections are raised either by light in the understanding, or by some error and delusion in the understanding; for all affections do certainly arise from some apprehension in the understanding. . . .

Therefore the thing to be inquired into is, whether the apprehensions or notions of divine and eternal things, that are raised in people’s minds by these affectionate preachers, whence their affections are excited, be apprehensions that are agreeable to truth, or whether they are mistakes. If the former, then the affections are raised the way they should be, viz. by informing the mind, or conveying light to the understanding. They go away with a wrong notion, that think that those preachers can’t affect their hearers by enlightening their understandings, that don’t do it by such a distinct, and learned handling of the doctrinal points of religion, as depends on human discipline, or the strength of natural reason, and tends to enlarge their hearers’ learning, and speculative knowledge of divinity. The manner of preaching without this, may be such as shall tend very much to set divine and eternal things in a right view, and to give the hearers such ideas and apprehensions of them as are agreeable to truth, and such impressions on their hearts, as are answerable to the real nature of things: and not only the words that are spoken, but the manner of speaking,[4] is one thing that has a great tendency to this.