Wednesday, January 14, 2009

"Affirmations and Denials Regarding Recent Issues" WTS Board of Trustees document

Mike Bird points us to a recent document (3rd December 2008) adopted by the Board of Trustees of Westminster Theological Seminary, Philadelphia, on "Affirmations and Denials regarding recent issues " (related to the recent controversy over the doctrine and interpretation of Scripture).

The document contains the required pledges for voting faculty members and members of the Board of Trustees.

The "Affirmations and Denials" are set out as follows:

I. Confessional Subscription

A. Basic character of subscription


B. Progress in understanding Scripture


C. Specific obligations implied by the pledge


D. Judgments about subscription


II. Confession and Mission


A. Universality of truth


B. The legitimacy of pedagogical adaptation


III. Scripture


A. The inspiration of Scripture


B. The interpretation of Scripture


C. The pertinence of ancient contexts: Ancient Near-Eastern and First Century Mediterranean World


D. The truthfulness of Scripture


E. The role of the Holy Spirit


IV. Special Areas of Interest


A. Special Area: Harmony of Scripture


B. Special Area: Implications of Details in Scripture, Including NT Use of the OT


C. Special Area: Old Testament Teaching


D. Special Area: Old Testament History


Westminster Seminary Distinctives


The document is ten pages long and is available here.

The cross should offend no one

The makers of the soap Coronation Street recently filmed an wedding scene in a quintessentially English church. Concerned that a cross would offend people they concealed it from view with flowers and candles before filming. You can read about it here. There have been apologies for this error and the upset it has caused. However, the following comment from a spokesman at the Diocese of Chester caught my eye:
"The cross is universally accepted as a symbol of Christianity, and should offend no one."
I'm not surprised that the media wishes to cover up a cross. Such a move is ideologically driven and intellectually shallow, but not particularly surprising. That's what people do when they are on the run from God. It is an act of suppression to relieve the pressure of God's special and general revelation.

But it is somewhat bizarre that a church spokesman should say that the cross should offend no one. The cross should offend everyone. It is a direct challenge to our moral calculus, to our deeply held philosophies, to our assessment of human nature, freedom and ability. The cross strips away all our religious, intellectual, and ethical pretensions.

The cross is the very central point of the "scandal of particularity." It tells us not only that God is to be found in this way, and in no other, but he cannot be known rightly without us coming to terms with our sin and corruption and with this way of rescue alone.

The cross leaves all people, in all cultures, at all times, horribly exposed as God defying, God evading, rebels. And yet at the same time the cross displays, as nothing else can, the wisdom and power of God. Who would have thought that the very God that we spend all our lives rejecting and replacing should give his own Son to die in the place of the guilty, and to bear their punishment? That he should freely offer to all people life and forgiveness through the cross of Christ? That God should be in the business of making his bitterest enemies his closest friends?

Don't look in the wrong place

Samuel Bolton on law, gospel, justification and assurance:
Alas, there are multitudes in the world who make a Christ of their own works, and this is their undoing. They look for righteousness and acceptance more in the precept than in the promise, in the law rather than in the Gospel, more in working than in believing...There is something of this spirit in us all; otherwise we should not be up and down so much in respect of our comforts and out faith, as is still so often the case.
The True Bounds of Christian Freedom, p. 70

Tuesday, January 13, 2009

The substance of the moral law and its redemptive-historical administration

At the start of February I will be heading to London for the Affinity Theological Conference. The subject this year is The End of the Law?

Here are some quotations from Samuel Bolton (1606-1654) on the moral law:
Indeed, the law, as it is considered as a rule, can no more be abolished or changed than the nature of good and evil can be abolished and changed...for the substance of it, it is moral and eternal, and cannot be abrogated.

We grant that the circumstances under which the moral law was originally given were temporary and changeable, and we have now nothing to do with the promulgator, Moses, nor with the place where it was given, Mount Sinai, nor with the time when it was given, fifty days after the people came out of Egypt, nor yet as it was written in tables of stone, delivered with thunderings and lightnings.


We look not to Sinai, the hill of bondage, but to Sion, the mountain of grace. We take the law as an image of the will of God which we desire to obey, but from which we do not expect life and favour, neither do we fear death... (p. 57-8)

For what is the law in the substance of it but that law of nature engraven in the heart of man in innocency? (p. 59)
More to come on this.

Sunday, January 11, 2009

Calvin 365: (11) Our God will help us

If you are not confident that God really is sovereign over all things then you will place your trust in something else appart from him in times of need. Psalm 115: tells us that "Our God is in the heavens; he does all that he pleases." On the basis the Psalmist exhorts us to trust in the Lord and to find him to be our help and shield.
Preaching on Psalm 115 for the weekly day of prayer on November 4th, 1545, Calvin said:

After the prayer, let us remember how this thought is given to us, that "our God in in heaven" (Psalm 115:3), in order that it may be for us a shield to withstand every evil thought-thoughts such as wondering whether our God can aid us.

This must be imprinted in our memory: our God will aid us.

The reason: nothing can prevent Him.

And He has declared to us that it is His God pleasure never to fail us at need...And if God does not help us at first, let us wait on Him; we will not be disappointed.

Our God will come, and when?

He knows when it will be time.
Quoted in David B. Calhoun, Prayer: "The Chief Exercise of Faith" in David W. Hall & Peter A. Lillback [eds] A Theological Guide to Calvin's Institutes: Essays and Analysis, p. 366-7

Saturday, January 10, 2009

Calvin 365: (10) Romans is the key to the whole Bible

If we understand this Epistle , we have a passage opened to us to the understanding of the whole of Scripture.

Dedication to Simon Grynaeus, p. 2

If we gained a true understanding of this Epistle, we have an open door to all the most profound treasures of Scripture.

The Theme to the Epistle of Paul to the Romans, p. 5

Friday, January 09, 2009

Calvin 365: (9) Sound advice to preachers and commentators

Since it is almost his only task to unfold the mind of the writer whom he has undertaken to expound, he misses the mark, or at least strays outside his limits, by the extent to which he leads his readers away from the meaning of his author.

Commentary on Romans, Dedication to Simon Grynaeus, p. 1

Thursday, January 08, 2009

WSC Calvin conference

Westminster Seminary California are holding a conference next weekend on "Calvin's Legacy: Reforming the Church today." They are just about fully booked, but you can catch up with the action through the live blogging of Scott Clark.

Details can be found here.

The Reformation and its impact (audio links)

I could listen to David Calhoun all day. Here is the link for his lectures on the Reformation and Modern Church History. They include the following, plus much more:

Lesson 1: Introduction to Reformation and Modern Church History

Lesson 2: The Context of the Reformation

Lesson 3: Erasmus and the Humanists

Lesson 4: The Life of Martin Luther

Lesson 5: Luther's "Theology of the Cross"

Lesson 6: The Life and Theology of Ulrich Zwingli

Lesson 7: The Radicals of the Reformation

Lesson 8: The Life of John Calvin

Lesson 9: The Theology of Calvin

Lesson 10: The English Reformation

Lesson 11: John Knox and the Scottish Reformation

Lesson 12: The Catholic Reformation

Lesson 13: The Results of the Protestant Reformation

Lesson 14: The Anglicans

Lesson 15: The Puritans

Lesson 16: The Scottish Presbyterians

Lesson 17: The Church in the Netherlands

Lesson 18: The Westminster Assembly

Lesson 19: Calvinism in the New World

Lesson 20: Protestant Orthodoxy

and this...

Lesson 35: Christianity and Liberalism

Calvin 365: (8) I want a real Calvinist!

What effects upon the soul are the result of the Spirit wrought application of the sovereignty of God (in creation, providence and redemption) as declared in his Word?

Do these truths make men and women narrow and bigoted, proud, arrogant, unloving, harsh, and cold? Do they make them humble, considerate, kind, loving, and motivated in their love to others?

I realise that not all accusations that Calvinists are arrogant, cold and harsh are misplaced. At times we are inconsistent with what we believe to be true, and fall short of being truly shaped by the truth. One of my favourite blog posts deals with this issue, you may like to read it (Why [some] Reformed people are such jerks)

But, to borrow some words, with a little adaptation, from ER: I want a real Calvinist, who believes in a really gracious salvation! Here is Warfield's assessment that Calvin was in fact that kind of Calvinist:
It was that we might know ourselves to be wholly in the hands of this God of perfect righteousness and goodness--not in those of men, whether ourselves or some other men--that he was earnest for the doctrine of predestination: which is nothing more than the declaration of the supreme dominion of God.

It was that our eternal felicity might hand wholly on God's mighty love--and not on our sinful weakness--that he was so zealous for the doctrine of election: which is nothing more than the ascription of our entire salvation to God.


As he contemplated the majesty of this Sovereign Father of men, his whole being bowed in reverence before him, and his whole heart burned with zeal for his glory.


As he remembered that this great God has become in his own Son the Redeemer of sinners, he passionately gave himself to the proclamation of the glory of his grace.
B. B. Warfield, "John Calvin: The Man And His Work" in The Works of Benjamin B. Warfield Volume V: Calvin and Calvinism, p. 23

Wednesday, January 07, 2009

TSK is reading Reforming or Conforming?

Tall Skinny Kiwi (Andrew Jones) is reading Reforming or Conforming? He has this to say:
A really good book came in the mail two days ago. Reforming or Conforming? Post-Conservative Evangelicals and the Emerging Church. I always said that when a book of a decent calibre comes out as a corrective to the emerging church, I would give it some airplay and consideration on the blog. Although I think it misses the mark at many points, its probably a better critique of the emerging church movement [or EmergentVillage, to be precise] than any other I have come across. Its well written, not condescending, not patronizing and it offers some good advice for the wider evangelical church.
There are posts on the intro, chapter 1, chapter 7 and chapter 9

Preaching Christ Crucified



I came across the following helpful comment on preaching Christ by Sinclair Ferguson:
We do not preach "the atonement" as such, or "salvation," "redemption," or "justification" as such, but Jesus Christ and him crucified. These blessings were accomplished by Christ and are available only in Christ, never abstracted from him. We must learn to avoid the contemporary plague of preaching the benefits of the gospel without proclaiming Christ himself as the Benefactor in the gospel.

We do not offer people abstract blessings (peace, forgiveness, new life) as commodities. Rather we preach and offer Christ crucified and risen, in whom the blessings become ours and not otherwise. We preach the person in the work, never the work and its blessings apart from the Saviour himself.
"Preaching the Atonement" in The Glory of the Atonement (Hill & James, eds), p. 437

Does God need to be reconciled to us?

I'm currently writing a chapter for a book. The chapter title is "Heresy Never Dies: The shadow of Socinianism falls on Evangelicalism." The Socinians were a 16th and 17th century group that denied the trinity, the deity of Christ (obviously), justification sola fide, penal substitution, eternal hell, and God's exhaustive foreknowledge (yup, they are the ancestors of Clark Pinnock and the other openness guys on that one).

The Racovian Catechism has the following to say about the death of Christ and reconciliation (Section V, Chapter 8):
...the Scripture never asserts that God was reconciled to us by Christ, but that we were reconciled to him; which indicates no wrath on his part, but our aversion to him, and our enmity against him. Wherefore the satisfaction, which they fancy, can by no means be inferred from any of those passages.
As I read that I also remembered coming across the following footnote, quite unrelated to Socinianism, in Don Carson's chapter "Atonement in Romans 3:21-26" in The Glory of the Atonement (Hill & James, eds):
As Paul uses "reconciliation" terminology, the movement in reconciliation is always of the sinner to God. God is never said to be reconciled to us; we must be reconciled to him. At the level of exegesis, those are the mere facts.

On the other hand, because the same exegesis also demands that we take the wrath of God seriously, and the texts insist that God takes decisive action in Christ to deal with our sin so that his wrath is averted, in that sense we may speak of God being "reconciled to us": Wesley was not wrong to teach us to sing "My God is reconciled," provided it is recognized that his language is drawn from the domain of constructive theology and not from the narrower domain of explicit exegesis (although, we insist equally, the constructive theology is itself grounded in themes that are exegetically mandated). (p. 134, n. 53)
In due course I will post some comments by John Owen on this point from his work Vindicae Evangelicae.

Calvin 365: (7) The wonderful plan of justification

Who can adequately calculate the loss when the truth set out in the following words is obscured and lost? Who can rightly estimate the weight of judgment involved in the deliberate rejection of this truth?
How great presumption is it to condemn the supreme Judge when he freely absolves, so that this answer may not have full force: "I will show mercy on whom I will show mercy"?

And yet Moses' intercession, which God restrains in these words, was not to the effect that he should spare no one but that he should wipe away the charge against them even though they were guilty, and absolve them all equally.


And on this account, indeed, we say that those who were lost have their sins buried and are justified before God because, as he hates sin, he can love only those whom he has justified.

This is a wonderful plan of justification that, covered by the righteousness of Christ, they should tremble at the judgment they deserve, and that while they rightly condemn themselves, they should be accounted righteous outside themselves.
Institutes, 3.11.11

Tuesday, January 06, 2009

Calvin 365: (6) The free offer of the Gospel

As a teenager I spent some summers involved in outreach at the seaside (n.b. British summers are a washout and British beaches something of a health hazard at the best of times).

We would teach children a chorus that said "Jesus-said-that-who-so-ever-will-may-come!" to which a few of us added in a late night discussion, and "Calvin-said-that-who-so-ever-won't."

At that stage I had not read a single word that Calvin had written, but that didn't stop me from having a grotesquely misshapen view of the man and his theology. It was a few years later, when reading through Ephesians 2:1-10, that my misinterpretation of Calvinism was exposed, and my inadequate grasp of the grace of God in the gospel was laid aside. I then saw, for the first time, that the Triune God saves, he really does do the work of saving, and that the offer of the gospel to all is made effective to those who are called. I saw that I was dead, but God made me alive with Christ even when I was dead in sin.

That is why today I am both a Calvinist, for want of a better phrase (I believe that the sovereign God graciously saves undeserving sinners) and an evangelist who is free to tell all people everywhere to repent and believe.

And Calvin, as the following makes clear, really did believe and teach that "who-so-ever-will-may-come":
The Gospel is indeed offered to all for their salvation, but its power is not universally manifest.

The fact that the Gospel is the taste of death to the ungodly arises not so much from from the nature of the Gospel itself, as from their own wickedness. By setting forth one way of salvation, it cuts off confidence in every other way. When men withdraw from this one salvation they find in the Gospel a sure evidence of their own ruin.

When, therefore, the Gospel invites all to partake of salvation without any difference, it is rightly termed the doctrine of salvation. For Christ is there offered, whose proper office is to save that which had been lost, and those who refuse to be saved by Him shall find Him their Judge.
Commentary on Romans, 1:16, p. 27

Monday, January 05, 2009

Calvin 365: (5) Faith is a gift so gratitude is the right response

One of the notes that the apostles keep sounding in their letters is that of thankfulness. It is a mark of the Christian and of the Church to express thankfulness to God for his common blessings and for his special mercies in the gospel.

Where thankfulness is weak, in our souls and churches, a critical spirit, cynicism, pride, and envy are permitted to flourish. How can you respond with jealousy or resentment toward others at the same time as you are bending your knee to thank God for his grace in helping, strengthening, equipping, and blessing others. The two frames of mind cannot co-exist. Which is why we would be much healthier if we spent less time inhabiting our own thoughts, or involving others in our dark broodings, and more time bowed before the Father, the God of all grace.

Calvin gets to the heart of the matter in his comments on Romans 1:
It is worth noting, first of all, that Paul commends their faith in such a way as to imply that it had been received from God. From this we learn that that faith is a gift of God.

If thanksgiving is the acknowledgement of a benefit, whoever thanks God for faith acknowledges that it is His gift. When we find that the apostle always begins his congratulations with thanksgiving, we may know that the lesson we are being given is that all our blessings are the gifts of God.

We should also accustom ourselves to such forms of expression as may ever rouse us more keenly to acknowledge God as the bestower of all God things, and so to stir up others at the same time to a similar attitude.

If it is right to do this in little blessings, how much more ought we to do so in regard to faith, which is neither a commonplace nor an indiscriminate gift of God.
Commentary on Romans, p. 20

Sunday, January 04, 2009

Calvin 365: (4) God listens to our prayers and praise with a stethoscope

The great danger in prayer and praise is to be caught up with the form and not the very essence of engaging with God. Here are some helpful words from Calvin to ponder at the beginning of the Lord's Day, and to take with us if we are able to gather together with his people. The closing sentence is worth committing to memory and reflecting on often:
We not only must serve God and call on him with only our mouth and voice, but that it is necessary that our heart be lifted up so that our melody rises above the heavens and comes right before the majesty of God.

Now it it true that to attain this, it is not necessary that the tongue labours too much. For they who have spoken not a word have sometimes really called out to God, and he has heard and answered them...He knows what we need before we ask it of him.

He thus looks into our heart and gives it more attention than he does to the voice of the mouth. For there are many who cry out enough, but it is nothing more than a voice sounding in the air. All this is of no use unless the heart is touched.

For if we desire that God hears us and answers our prayers, it is necessary that the heart speaks and is burning with a strong desire to pray to him and praise him.
"A Fragment from a Sermon of John Calvin" quoted in David B. Calhoun, Prayer: "The Chief Exercise of Faith" in David W. Hall & Peter A. Lillback [eds] A Theological Guide to Calvin's Institutes: Essays and Analysis, p. 354

Saturday, January 03, 2009

School's out forever

Comic story in The Times about Watercliffe Meadow Primary in Sheffield. Apparently the word "school" has far too many negative connotations for pupils and parents, so the received wisdom is that it should now be referred to as "a place for learning."

Read about it here.

The Times also has the following list of alternative job titles:

Waste removal engineer Dustman

Domestic engineer Housewife

Knowledge navigator Teacher

Stock replenishment adviser Shelf stacker

Dispatch services facilitator Postman

Leisure services administrator Masseuse/masseur

Flueologist Chimney sweep

Head of verbal communications Receptionist/secretary

Environment improvement technician Cleaner

Education centre nourishment production assistant Dinner lady

Calvin roundup

Here are some Calvin links. Of course there are five, as there ought to be, not four or four and a half.

Scott Clark has some great book recommendations here (these will give plenty of historical and theological context to the man and his theology).

Justin Taylor tells us about the Princeton "read through the Institutes in a year" planner here

You can also read Jim Packer's foreword to Hall & Lillback [eds] A Theological Guide to Calvin's Institutes: Essays and Analysis here

And Derek Thomas reminds us about the reading schedule here

And another fellow Welshman, Guy Davies, recently reviewed Paul Helm's Calvin: A Guide for the Perplexed here

Calvin 365: (3) The happiness of promoting God's glory

A short, sweet, and Piper-esque third installment (of 365) from Calvin:
There is no truer characteristic of believers than that they should promote the glory of the Lord, with which their whole happiness is connected.
Commentary on Romans, p. 25

Friday, January 02, 2009

Calvin 365: (2) The basis on which we stand before God

From his commentary on Psalm 130:
Whenever God then exhibits the tokens of his wrath, let even the man who seems to others to be the holiest of all his fellows, descend to make this confession, that should God determine to deal with us according to the strict demands of his law, and to summon us before his tribunal, not one of the whole human race would be able to stand...But the Prophet...confesses, after having thoroughly examined himself, that if of the whole human race not even one can escape eternal perdition, this instead of lessening rather increased his obnoxiousness to punishment.

Whoever, as if he had said, shall come into the presence of God, whatever may be his eminence for sanctity, he must succumb and stand confounded, what then will be the case as to me, who am not one of the best?

The right application of this doctrine is, for every man to examine in good earnest his own life by the perfection which is enjoined upon us in the law. In this way he will be forced to confess that all men without exception have deserved everlasting damnation; and each will acknowledge in respect to himself that he is a thousand times undone.

Farther, this passage teaches us that, since no man can stand by his own works, all such as are accounted righteous before God, are righteous in consequence of the pardon and remission of their sins. In no other manner can any man be righteous in the sight of God.

Thursday, January 01, 2009

N.T. Wright's rejoinder to Piper on justification

Michael Bird has an interesting post on N.T. Wright's forthcoming response to John Piper's critique of his views set out in The Future of Justification. The book is due out in February. Those wishing to take a crash course to orient themselves to this debate may wish to take a look at this or this and also this too (not forgetting this book as well).

(HT: Justin Taylor)

Calvin 365: (1) Be content with what God has revealed

2009 marks the 500th anniversary of the birth of John Calvin. In addition to my normal posts I was also being putting up a daily quotation from Calvin. The first comes from his letter to Laelius Socinus, the uncle of the infamous Fautus Socinus.

The younger Socinus galvanised the disparate anti-trinitarians who had found refuge in Poland. Their resulting theology, as stated in the Racovian Catechism, was the antithesis of confessional Reformed theology and the consensus documents of the early church (the ecumenical creeds). Calvin warned the elder Socinus about his speculations:
Certainly no one can be more averse to paradox than I am, and in subtleties I find no delight at all. Yet nothing shall ever hinder me from openly avowing what I have learned from the Word of God; for nothing but what is useful is taught in the school of this master. It is my only guide, and to acquiesce in its plain doctrines shall be my constant rule of wisdom.

Would that you also, my dear Laelius, would learn to regulate your powers with the same moderation! You have no reason to expect a reply from me so long as you bring forward those monstrous questions. If you are gratified by floating among those airy speculations, permit me, I beseech you, an humble disciple of Christ, to meditate on those things which tend towards the building up of my faith.

...And in truth I am very greatly grieved that the fine talents with which God has endowed you, should be occupied not only with what is vain and fruitless, but that they should also be injured by pernicious figments.

What I warned you of long ago, I must again seriously repeat, that unless you correct in time this itching after investigation, it is to be feared you will bring upon yourself severe suffering.

I should be cruel towards you did I treat with a show of indulgence what I believe to be a very dangerous error. I should prefer, accordingly, offending you a little at present by my severity, rather than allow you to indulge unchecked in the fascinating allurements of curiosity.
Letters of John Calvin, No. 30 (Banner of Truth), p. 128-9.

Tuesday, December 30, 2008

At the Year's End (2): Words of encouragement and hope

Here are some of the quotations that have brought encouragement to me personally and in my ministry in 2008.

The accent in them falls heavily on comfort and hope in the midst of trials and sorrows. They are all brilliant, but the second one from John Owen is the key quotation. It provides the pastoral prescription of how and where to find true comfort.

Robert Murray M'Cheyne (from a letter to one bereaved, March 9th, 1843):
You will never find Jesus so precious as when the world is one vast howling wilderness. Then He is like a rose blooming in the midst of the desolation,--a rock rising above the storm.
Samuel Rutherford:
If there were ten thousand, thousand millions of worlds, and as many heavens full of men and angels, Christ would not be pinched to supply all our wants, and to fill us all.

Christ is a well of life, but who knoweth how deep it is to the bottom?

And in a letter to Lady Kenmure (on the death of her infant daughter, January 15th, 1629):
Ye have lost a child: nay she is not lost to you who is found to Christ. She is not sent away, but only sent before, like unto a star, which going out of our sight doth not die...but shineth in another hemisphere. Ye see her not, yet she doth shine in another country.

If her glass was but a short hour, what she wanteth of time that she hath gotten of eternity...Build your nest upon no tree here; for ye see that God hath sold the whole forest to death; and every tree whereupon we would rest is ready to be cut down, to the end that we may fly and mount up, and build upon the Rock, and dwell in the holes of the Rock.
And the following gem is also from Rutherford:
Grace tried is better than grace, and it is more than grace; it is glory in its infancy
Helpful words also from John Owen:
...when the conduit of Christ's humanity is inseparably united to the infinite, inexhaustible fountain of the Deity, who can look into the depths thereof? If, now, there be grace enough for sinners in an all sufficient God, it is in Christ.

And on this ground it is that if all the world should (if I may so say) set themselves to drink free grace, mercy, and pardon, drawing water continually from the wells of salvation; if they should set themselves to draw from one single promise, and angel standing by and crying, "Drink, O friends, yea, drink abundantly, take so much grace and pardon as shall be abundantly sufficient for the world of sin which is in everyone of you;"--they would not be able to sink the grace of the promise one hair's breadth.
John Owen, Communion with God, p. 61-2
Our beholding by faith things which are not seen, things spiritual and eternal, will alleviate all our afflictions,--make their burden light, and preserve our souls from fainting under them. Of these things the glory of Christ..is the principal, and in a due sense comprehensive of them all. For we behold the glory of God himself "in the face of Jesus Christ."

He that can at all times retreat unto the contemplation of this glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all.

It is a woful kind of life, when men scramble for poor perishing reliefs in their distresses. This is the universal remedy and cure,--the only balsam for all our diseases. Whatever presseth, urgeth, perplexeth, if we can but retreat in our minds unto a view of this glory, and a due consideration of our own interest therein, comfort and supportment will be administered to us.
From the preface to the reader, "Meditations and Discourses on The Glory of Christ," in The Works of John Owen Volume 1, p. 278

Calvin on salvation in Christ:
When we see salvation whole,
its every single part
is found in Christ,
And so we must beware
lest we derive the smallest drop
from somewhere else.

For if we seek salvation, the very name of Jesus
teaches us that he possesses it.

If other Spirit-given gifts are sought--
in his anointing they are found;
strength--in his reign;
and purity--in his conception;
and tenderness--expressed in his nativity,
in which in all respects like us he was,
that he might learn to feel our pain:

Redemption when we seek it, is in his passion found;
acquittal--in his condemnation lies;
and freedom from the curse--in his cross is given.

If satisfaction for our sins we seek--we'll find it in his sacrifice;
and cleansing in his blood.
If reconciliation now we need, for this he entered Hades.
To overcome our sins we need to know that in his tomb they're laid.
Then newness of our life--his resurrection brings
and immortality as well comes also with that gift.

And if we also long to find
inheritance in heaven's reign,
his entry there secures it now
with our protection, safety, too, and blessings that abound
--all flowing from his royal throne.

The sum of all is this:
For those who seek
this treasure-trove of blessing of all kinds
in no one else can they be found
than him,
for all are given
in Christ alone.
Quoted in Sinclair Ferguson, In Christ Alone, p. 7-8

And finally, Louis Berkhof on Christ as our High Priest:
It is a consoling thought that Christ is praying for us, even when we are negligent in our prayer life; that He is presenting to the Father those spiritual needs which were not present to our minds and which we often neglect to include in our prayers; and that He prays for our protection against the dangers of which we are not even conscious, and against the enemies which threaten us, though we do not notice it. He is praying that our faith may not cease, and that we may come out victoriously in the end.

At the Year's End (1): We live by promises not explanations

A re-post from May 2008:

It is a great privilege to minister to people going through deep and dark waters. The apostle Peter in writing to the elect exiles of the dispersion gives us a masterly piece of pastoral theology to help us (pastors) in this regard as we minister to God's people (1 Peter 1:3-9).

The dominant note in the opening section is of rejoicing in the great salvation that we have in Christ.

There is a new birth by God's mercy into a living hope through the resurrection of Jesus Christ from the dead (1:3). The new beginnings found in conversion and the empty tomb are preparatory for the new creation. Peter uses the Old Testament language of "inheritance" to describe this future glory. Yet, unlike the promised land (itself a type of the new creation), this inheritance in heaven is "imperishable, undefiled, and unfading." This has been reserved for God's people (1:4).

Like the Puritan Richard Baxter we would do well to meditate on this life to come. Naturally we fear that we will not make it through the wilderness and arrive safely at our heavenly rest. So Peter reassures us. Weak, feeble and sinful as we are, by God's power we are shielded by faith (preserved by God's power so that we can persevere by faith) until we get there (1:5).

One appreciates the wisdom of the Westminster Confession on these matters (WCF 17:1, 3):
They, whom God has accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein:whereby they incur God's displeasure, and grieve His Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.
With such great realities accomplished for us and in us, with grace now and grace to come (indeed grace forever) is it any wonder that we have joy in our Father? The tone of Peter's emphasis is captured in the Heidelberg Catechism Question 58:
What comfort do you receive from the article "life everlasting?"

That, inasmuch as I now feel in my heart the beginning of eternal joy, I shall after this life possess complete blessedness, such as eye has not seen, nor ear heard, neither has entered into the heart of man, therein to praise God forever.

But alongside this dominant note, there is another experience being played out in a minor key. We not only have joy in our salvation but also grief in our present trials (1:6-7).

God's people are not immune to life's sorrows. If only the grief that we feel was caused by persecution. But Peter says that there are "various trials" that grieve us (1:6). Peter provides some explanation of the purpose of these trials. He does not give us what we sometimes want, an exhaustive explanation of why things have happened to us. We live by promises, not explanations. God does not owe us explanations.

John J. Murray tells the story of a minister in the North of Scotland who suddenly lost his spiritually minded wife. As he prayed that night in the presence of his friends he said "If an angel from heaven told me that this would work for my good I would not believe him but because your Word says it I must believe it."

In the midst of this grief God is refining our faith so that our sin will be exposed and that we will forsake it and trust him as both Almighty God and our Faithful Father. Of course there is more to be said about suffering than this. Nevertheless Peter counsels God's people to see God's design in their trials. The impurities that remain in us are shown up so that our wholehearted trust in the Triune God will be purified. And in the midst of grief the preciousness of that faith, "more precious than gold that perishes though it is tested by fire," will be shown for what it is (1:7).

Sunday, December 28, 2008

The right use of knowledge

Sound learning is not to be squandered on personal pride and promotion. This is an inordinate use of knowledge. Sound learning is to be used for the glory of the majestic God, that others may see and admire his glory in Jesus. This is to be done by setting forward clear views of the truth so that God's Word is received for what it is.

A true commitment to orthodoxy is intended to thrive in the atmosphere of faith and love, and it will do so when others are served by the teaching of the gospel. When Richard Baxter was commended for his writers he responded by saying that he was only a pen in God's hand, and what praise was due to a pen?

Calvin's words exemplify this commitment:
"God has filled my mind with zeal to spread his Kingdom and to further the public good. I am also duly clear in my own conscience, and have God and the angels to witness, that since I undertook the office of teacher in the church, I have had no other purpose than to benefit the church by maintaining the pure doctrine of godliness."
John Calvin, To the Reader (1559), Institutes of the Christian Religion
"Perhaps the duty of those who have received from God fuller light than others is to help simple folk at this point, and as it were to lend them a hand, in order to guide them and help them to find the sum of what God meant to teach us in his Word."
John Calvin, Subject Matter of the Present Work (from the French edition of 1560), Institutes of the Christian Religion

"As an atheist, I truly believe Africa needs God"

It is well worth reading Matthew Parris' article in The Times.

Wednesday, December 24, 2008

Jesus is both God and man

Happy Christmas

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

Monday, December 22, 2008

On hell

Rowan Williams was recently asked (in a pub in Cardiff as it turns out) "what is hell like?" His answer?

"Hell is being by yourself for ever."

I much prefer R. A. Finlayson's comment on hell and heaven:

"Hell is spending eternity in the presence of God."

"Heaven is spending eternity in the presence of God, with a mediator."

More on hell and the presence of God here.

Friday, December 19, 2008

The Family in Britain

If you are living in the UK you may be interested to read this paper on Families in Britain from the Department for Children, Schools and Families. It is described as a analytical discussion paper rather than a policy document.

You can read Melanie Phillips comments on it here. The following is an extract from her article:

Now a government paper has acknowledged what some of us have been banging on about for years. Broken families and missing parents, it says, are bad for children and for the country.

Seven out of ten young criminals come from single parent homes that make up only a quarter of all families, it says, adding that step-families can also be difficult for children.

It has accepted that single parent families and step-families are not as good for children and the rest of society as families headed by married parents.

It says that seven out of ten young criminals come from single parent families, that children of single parents do worse at school, that two thirds of such families are poor, and a third of single mothers are depressed.

‘An absent parent can be associated with adverse material and emotional outcomes,’ the paper found.

Step-families, it found, produce outcomes for children ‘similar to those growing up in lone parent families’. Their children ‘show more psychological and behavioural problems than children in biological two-parent families’.

But astoundingly, it still says the evidence is ‘ambiguous’ and that the quality of ‘relationships’ matters more than their legal form. So it rejects the idea of any state support for marriage and married couples.

Instead, it says the solution for the breakdown of the family is yet more money for the poor and more counselling to encourage ‘quality relationships’.

This is just bizarre. It’s one thing to deny the evidence. But it’s quite another finally to acknowledge the evidence - and then to deny its inescapable implications. To say that the quality of relationships matters more than their legal form is nonsense on stilts.

The quality of the relationship depends upon its legal form - because it is more likely to be inadequate, abusive and break down altogether if it is anything other than marriage.

Indeed, it is precisely the substitution of the meaningless notion of ‘relationships’ for marriage that lies at the core of this disaster.

The onslaught against marriage and the bedrock principles of our society, aided and abetted by the Labour government, has not merely done untold damage to individuals and to society, it is also bleeding us dry.

The cost to the Exchequer of the crime, ill health, poor employment and achievement records and so forth resulting from epidemic family breakdown is vast and ultimately insupportable.

Quite simply, through its anti-family policies the state has been subsidising the destruction of society.

Judging from its reaction to its own published paper, this most ideological of governments is set to continue to do precisely this - even though it now demonstrably knows that this is the case. Just how rational is that?

Thursday, December 18, 2008

The unravelling of the evangelical evangel

Perhaps the best term to describe much of contemporary evangelicalism is "Broad-church pietism." It is no longer the case, if it ever really was, when evangelicalism was understood through the primary doctrines of substitutionary atonement, justification by faith alone, and biblical authority.

Sinclair Ferguson made the following comment:
Fifty years ago, to be an evangelical implied a deep commitment to the great creedal verities of historic Christianity. But it also included certain distinctive views about the nature of the work of Christ and how the blessings of salvation are received.

At the heart of these lay the authority of Scripture and the twin convictions that the death of Christ involved penal substitution, and that the beginning of the Christian life was marked by justification by faith alone.
You may be interested to read this thoughtful essay by Michael Horton:

To be or not to be: The Uneasy Relationship between Reformed Christianity and American Evangelicalism

The painting, by the way, is by Manet. It is part of the collection of Impressionist works held at Cardiff Museum.

Wednesday, December 17, 2008

For us men, and for our salvation

This Sunday evening I will be preaching from 1 Peter 1:10-12 (What the angels long to look into).

Grudem makes the point in his commentary that this is a verb in the present tense, and that it signals a strong desire. It is interesting that this comment by Peter follows on from his description of the Christ-centred ministry of the prophets, focussed in the Messiah's sufferings and glory.

What do they long to look into?

We can say it is this, they long to look into the person of Jesus and his great work of saving his people.

Of how he as the God-man suffered for his people.

Of how he saved them at the cross by shedding his blood.

Of how he calls them to himself by the sound of the gospel and the work of his Spirit.

Of how he gathers them, guards them, sustains them in faith, makes them more pure and holy like himself, and keeps them believing.

Of how he comforts them in their sorrows, cleanses them when they fall into sin and restores them when they return to him.

Of how he doesn't abandon them in death but has given them a living hope through the resurrection.

Of how he perfects their souls at death and will raise and transform their bodies on the last day.

And of how he will welcome them into his everlasting kingdom to endlessly enjoy God forever.

We can also say this, they long to look into something that wasn't for them.

The holy angels have no sins to be forgiven, they need no Saviour. It is a solemn thought that God did not send a Saviour for the angels who disobeyed and fell. Peter says in his second letter that they await judgement (2 Peter 2:4). The Son of God, says the writer to the Hebrews, does not help angels, but us (Hebrews 2:14-16).

If they long to look into these things, how much more should we for whom the Son of God took on flesh and blood, and for whom he suffered in agony and rose in glory?

Our thoughts must be filled with the glorious person and work of of our Lord Jesus Christ.

Three cheers for Calvin's Institutes

Lig Duncan gives ten reasons to read the Institutes in 2009

Derek Thomas strikes up the band in praise of the theologian's theological masterpiece

Iain D. Campbell tells us how he found the Institutes when he was all at sea

Tuesday, December 16, 2008

How I need to learn

Preachers and theological teachers encounter two great problems every day.

The first problem is to think of God without doing so on our knees.

Should we handle sacred Scripture without depending upon its very author as we seek to understand it? It is possible, but always harmful, to think upon the being, persons, and wonderful works of the triune God, and not be so awestruck that we breathlessly cry:
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! "For who has known the mind of the Lord, or who has been his counselor?" "Or who has given a gift to him that he might be repaid?"

For from him and through him and to him are all things. To him be glory forever. Amen (Rom. 11:33-36)

Possible, of course, but inevitably harmful. This disposition of the heart is not merely desirable, it is essential. Scripture should subdue us, move us, and thrill us. Do you not find that when God and his works are spoken of in Scripture there is an atmosphere of adoration and praise? Should I then think great thoughts about God and not worship him?

The second problem is to speak of God without doing so, so to speak, on our knees. We ought to feel our insufficiency and not merely assent to it. Sometimes I know that I assent to this truth but have acted as if I was sufficient for the task. I need to remind myself that only the gospel by the power of the Spirit can bring the dead to life and build up the living. Can you ever be a competent exegete and expositor without being a deeply prayerful man?

I have found the brief prayer of Charles Hodge helpful:
"Teach me, that I may teach others also."
And that of Hilary of Poitiers
We look to Thy support for the first trembling steps of this undertaking, to Thy aid that it may gain strength and prosper. We look to Thee to give us the fellowship of that Spirit who guided the prophets and apostles, that we may take their words in the sense in which they spoke and assign its right shade of meaning to every utterance.
(Quoted in Douglas F. Kelly, Systematic Theology Volume One, p. 50)

We three kings

Here's a post from 364 days ago:

Matthew 1-2 tells the story of three kings. These kings are not however the ones known in the West, from the eighth century on, as Caspar, Melchior and Balthasar. The visitors from the East were Magi, not kings. No, Matthew 1-2 tells the story of King David, King Herod and King Jesus. They are the three kings in the narrative.


King Herod may well be the king of Israel but he acts like Pharaoh king of Egypt. Joseph must flee Israel for Egypt, and later return there just as Moses did in Exodus 4. There is a great reversal theme in Matthew 2 as Israel and Egypt swap identities, and as we realise that Israel is a nation under judgment.

This reversal theme extends itself to the Magi. The wise men and magicians of the nations always come off badly in the Bible in comparison to God's people. Witness the court of Pharoah in Genesis 41 and the inability of the magicians to interpret his dream. It was God who gave Joseph the understanding of the dream. Fast forward to the contest between Moses, Aaron and the magicians, and the same story is told.

This unfavourable comparison continues with Daniel in Babylon. Again we see that God gives his people insight. The magicians, sorcerers and enchanters are unable to gain access to Nebuchadnezzar's undisclosed dream (Daniel 2:1-11). Daniel, however, seeks God and God, in his mercy, reveals the dream and the interpretation. No wonder that Daniel then confesses that to God belong wisdom and might, for:

he gives wisdom to the wise
and knowledge to those who have understanding;
he reveals deep and hidden things;
he knows what is in the darkness,
and the light dwells with him.

What does this have to do with Matthew 2 and the Magi? The situation has now been reversed. The pattern established in Scripture has been turned on its head. We find Gentile magicians behaving like Israelites, and Israelites behaving like Gentiles. The Magi have more insight, more wisdom, and they come to worship Christ the King.

Sunday, December 14, 2008

Exodus reloaded

With Christmas approaching here is something from last year:

Here are some notes from the cutting room floor. I'm preaching on Matthew 1-2 next Sunday.

Every Christmas in the UK there are a number of classic films that are shown. Without fail we get treated to the likes of The Wizard of Oz, It's a Wonderful Life and The Sound of Music. There are two other movies that almost always get shown, The Italian Job and The Great Escape. There was of course a remake of The Italian Job a few years back, but really how could it possibly compare to the classic original? Remakes rarely ever live up to original productions.

We are clearly meant to read Matthew 2 as something of a remake of earlier events. From 1:18-2:23 we are presented with five blocks of material that fulfill Old Testament patterns and prophecy.

Included among them is the calling of God's son out of Egypt. The reference from Hosea 11:1 (Matt. 2:11) looks backward to the Exodus and is the pattern for what will happen to Jesus, the true Israel as he retraces the nation's steps by being called out of Egypt and later as he is tested in the wilderness.

This is a remake of the original story that far outweighs and eclipses the deliverance by Moses. Unlike God's son Israel, Jesus will not prove disobedient in the wilderness. He will perfectly obey the Father and fulfill all righteousness on behalf of his people.

The connections between the Exodus and Matthew 2 go even deeper. Matthew presents us with Herod, a Jewish king, behaving just like Pharoah slaughtering the baby boys.

Then there is The Great Escape. It struck me that there is a verbal allusion in Matt. 2:19-21 to Exod. 4:19-20:
Matt. 2:19-21 After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt and said, "Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child's life are dead." And he rose and took the child and his mother and went to the land of Israel.

Exodus 4:19-20 Now the LORD had said to Moses in Midian, "Go back to Egypt, for all the men who wanted to kill you are dead." So Moses took his wife and sons, put them on a donkey and started back to Egypt.
What a reversal! The king of Israel plays the part of Pharoah, and the land of Israel has become like the land of Egypt. Both reversals would seem to imply impending judgment.

And then of course we have the Magi fulfilling toward Christ exactly what Psalm 72 said that the nations would do. The Saviour is born, the true everlasting king from David's line. To make it clear that Jesus, unlike all of his royal ancestors, is the Saviour-King, the Magi are there worshipping him.

Thursday, December 11, 2008

The Law Is Not Of Faith: Essays on Works and Grace in the Mosaic Covenant

This new volume is due out in January 2009

Here's the blurb:

Is the Mosaic covenant in some sense a republication of the covenant of works? What is the nature of its demand for obedience, since sinful man is unable to obey as God requires? How in turn was the law to drive Israel to Jesus? This book explores these issues pertaining to the doctrine of republication - once a staple in Reformed theology - a doctrine with far-reaching implications for Paul’s theology, our relationship to Old Testament law, justification, and more.

"This anthology argues that the Mosaic covenant in some sense replicates the original covenant with Adam in the garden, and that this notion is neither novel to nor optional for Reformed theology. The authors locate it within the fabric of federal theology in its Reformation and post-Reformation development, and more importantly, they demonstrate how it is firmly embedded in the flow of redemptive history. Finally, they explain why a thin and merely soteric Calvinism, without the support of federal theology, cannot withstand the challenges to Reformed orthodoxy today. While varying among themselves in their expression of this "republication thesis," these authors together make a compelling and coherent argument with rich historical, exegetical, and theological insights."

- John Muether

(HT: Feeding on Christ)

Agnus Victor: Ovey, Sach and Reeves discuss the Cross

Thanks to Rosemary Grier for drawing my attention to the Table Talk discussion on the Cross with Mike Reeves, Mike Ovey and Andrew Sachs (the latter two along with Steve Jeffrey are the authors of Pierced For Our Transgressions).

This is a great discussion about penal substitution, Christus Victor, the character of God and the good news, and the pastoral implications of all these truths.

Below is a bottom end of an overly long post from yesterday.

Penal Substitution and Christus Victor

The first question of the Heidelberg Catechism views the atoning work of Christ as dealing with the satisfaction made for all our sins (penal substitution) and his redeeming us from all the power of the devil (Christus Victor). When Scripture explicates how Christ conquers the devil, the reality of which is anticipated in the proto-evangelium (Gen. 3:15), it views the power of the devil as the power of deception and accusation. Our legal position before God, in view of Adam's breaking of the covenant of works (Gen. 2:15-17), and our own sins, has rendered us guilty, cursed, and under the sentence of death (Rom. 6:23).

How does Christ redeem us from the power of the devil? By dying for us (1 Peter 3:18). By taking our curse and punishment (Gal. 3:13). By enduring the wrath of God (Rom. 3:25-26). By taking the full penalty of the law (Gal. 3:10).

The legal accusations of Satan are silenced by the blood of the Lamb that has brought us forgiveness for all our sins (Col. 2:13-15; Eph. 1:7; Rev. 12:10-11; Rom. 8:1, 33-34!). How has Christ conquered Satan? By his active and passive obedience, by making atonement and justification. And now without God's law to condemn us, Satan has no power to accuse us. What truth then will he seek to overthrow with all his might? The truth that the blood of the Lamb saves, the doctrine of penal substitution.

The Lamb slain saves us. The Lamb slain silences Satan's accusations. It is seeing this connection that will stop the pendulum from swinging from penal substitution to Christus Victor. As Henri Blocher argued, in a much neglected essay, these doctrines are seen in the biblical proportions and glory together. It is really Agnus Victor, not what is commonly understood as Christus Victor, that best explains the conquering of Satan.

Two important interviews: Beale and Peterson

Risking The Truth: Interviews on Handling Error in the Church will be out sometime next year. In addition to the interviews with Mark Dever, Mike Horton, Carl Trueman, Tom Schreiner and a host of others, there will also be interviews with Greg Beale on inerrancy and with Robert A. Peterson on evangelicals and the doctrine of hell.

Pastoral Refreshment Conference

My dear friend Marcus Honeysett runs a Pastoral Refreshment Conference each year. I'll let him explain it:

The annual Pastoral Refreshment Conference aims to provide a place for sustenance of heart and family life, for developing intimacy with the Lord and close bonds of fellowship with others in leadership.

The conference provides a setting for leaders, pastors and partners to seek God together for the on-going refreshment of life and ministry. There is a lot of prayer and worship , inspiring preaching and a safe environment in which to be yourself. Seminar subjects in recent years have included: Grace, Marriage and Ministry; Looking after your Spiritual Life; How to Love Your Church and Leading with a Forgiving Heart. All with a strong ethos of experiencing the grace of God together.

Publicity will be available shortly for Pastoral Refreshment Conference 2009, which will take place from 4-6th February in the lovely surroundings of Hothorpe Hall in Leicestershire.

You can read more here and download talks from previous years.