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Premillennialism …. and J.R.R. Tolkien and Lord of the Rings
I’m rereading “Lord of the Rings” (see previous post on the Christian Worldview and Tolkien), this time in a one volume Kindle edition. Now I recall also, from reading the Letters of J.R.R. Tolkien a few years ago, that in one letter he mentioned his belief in premillennialism:
but certainly there was an Eden on this very unhappy earth. We all long for it, and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with the sense of ‘exile’. … As far as we can go back the nobler part of the human mind is filled with the thoughts of sibb, peace and goodwill, and with the thought of its loss. … Of course, I suppose that, subject to the permission of God, the whole human race (as each individual) is free not to rise again but to go to perdition and carry out the Fall to its bitter bottom (as each individual can singulariter). And at certain periods, the present is notably one, that seems not only a likely event but imminent. Still I think there will be a ‘millennium’, the prophesied thousand-year rule of the Saints, i.e. those who have for all their imperfections never finally bowed heart and will to the world or the evil spirit.
In Tolkien’s “Lord of the Rings” we can see several things that serve as good illustrations of premillennialism. One part of this, our expectancy in this age, is brought out early on, in chapter 2 of Fellowship of the Ring. At this point Bilbo has left the Shire, Frodo has taken possession of Bag End, and Gandalf has gone away, only returning occasionally over the next 17 years. During this time, unusual events are occurring in the world, rather like eschatological events. Most of the Hobbits are caught up in their everyday lives and uninterested in anything outside their little world. Yet Frodo is intently observing, and diligently seeks out whatever news he can get, from the dwarves and Elves that pass through the Shire. Later on, Sam is likewise listening to outside news and wondering about it.
The equivalent in our world, is well expressed by J.C. Ryle in his commentary on Luke 21. From Luke’s account of the Olivet Discourse, verses 25-33. From Ryle’s commentary:
The general duty which these words should teach us is very plain. We are to observe carefully the public events of the times in which we live. We are not to be absorbed in politics, but we are to mark political events. We are not to turn prophets ourselves, but we are to study diligently the signs of our times. So doing, the day of Christ will not come upon us entirely unawares.
Are there any signs in our own day? Are there any circumstances in the world around us which specially demand the believer’s attention? Beyond doubt there are very many. The drying up of the Turkish empire,—the revival of the Romish church,—the awakened desire of the Protestant churches to preach the Gospel to the heathen,—the general interest in the state of the Jews,—the universal shaking of governments and established institutions,—the rise and progress of the subtlest forms of infidelity,—all, all are signs peculiar to our day. All should make us remember our Lord’s words about the fig-tree. All should make us think of the text, “Behold, I come quickly.” (Revelation 22:7).
Book 6 in Tolkien’s epic (in Return of the King) notes the dawning of a new era, the ending of Middle Earth’s Third Age and the beginning of the “Fourth Age.” This Fourth Age marks the defeat and destruction of Sauron and his kingdom — the Dark Lord, representative of Satan and his evil kingdom. The Fourth Age is marked by peace, safety, and good and wise government. The king, Aragorn descendant of the great kings of earlier ages, has “returned.” The time of the Stewards of Gondor — like God’s people, described as stewards in this time before Christ returns — has come to its proper end. The kingdom has been established anew, with the line of the kings of Gondor, starting with Aragorn, reigning over a world at peace and the enemy defeated.
Tolkien has given this great picture, in this literary work, of how believers should be watching and ready for Christ’s Return, and then of what the Millennial Kingdom will be like.
I am planning to consider more of such ideas, how we see Christian truth in great literary works such as Tolkien’s, in future posts.
For those interested, here are some good online resources, that have provided similar type articles about Christianity related to Tolkien and other imaginative fiction:
Classic Historic Premillennialism: Nathaniel West, Daniel’s Great Prophecy (1898)
Several years back I read Nathaniel West’s The Thousand Year Reign of Christ. Recently I read another of West’s books, this time his commentary “Daniel’s Great Propecy,” sometimes titled “The Eastern Question” (available online here).
This commentary on Daniel has also been a good read, from another of the historic classic premillennialists. S.P. Tregelles’ Daniel commentary is well known, and West’s has been considered by many as the next best, of a similar quality; I find that I actually prefer West’s writing. Nathaniel West was about 50 years later (this book in 1898), and one of the later historic premillennialists of this era. Only David Baron, who wrote his now classic Zechariah commentary in the 1920s, was later than this time.
In Daniel’s Great Prophecy, West continually links various scriptures together in sets, with numerous scripture references for various eschatological events, and throughout much of the book treats the theme of “Warfare Great” along with fascinating observations – from a historical perspective of the late 19th century — about the military power of Europe at that time. Remember that this was just 16 years before the outbreak of World War I, a time when the “spirit of the age” was strongly postmillennial with great ideas about Utopia and man’s wonderful “progress.” Yet in 1898 West observed, relating to the text of Daniel, the development of modern warfare technology “within the last 25 years.”
Another strong emphasis from West is the broad overview and significance of history, the epic nature of all history as unified and as God’s purpose and moving toward God’s stated end. A few examples of this:
There can be no question that the book of Daniel, containing the first mention of the great idea of the succession of the ages and of the growth of empires and races, is the first outline of the philosophy of history.
Like a blazing head-light cast across the centuries and illuminating the whole track of time, shines the announcement that human history is the result neither of chance nor fatality, nor of man’s will alone; that the events of nations and the actions of men, although the product of their own free will, are yet pursuant to a pre-determined plan of God, Most High, who “removes and sets up kings, gives wisdom, to the wise and knowledge to them that understand; who reveals secrets, knows what is in the darkness, and in whom light dwells;” that history has an appointed goal to which it must attain, and that the rise, rule and revolution of empires, their apogee, decline and fall, have already been decreed, recorded, and must eventuate according to the will of God.
I’ve heard that during WWI, at least some Christians were excited about seeing the “last days” soon approaching. The SGAT – Sovereign Grace Advent Testimony – still in existence today, was founded in 1918. In hindsight, we realize that the time for Christ’s Return was still not yet. Of course we, now over 100 years closer to the end, can see even more of the “end times staging” in the events of the last century.
As an aside, while reading Nathaniel West, a feature of his literary style suddenly reminded me of where I had seen that same type of writing before: a scene from The Hobbit, where Bilbo starts talking to Smaug the Dragon and describes himself with many adjective phrases which refer to previous events of the book, of “attributes” of himself as “the thief.” West, similarly, often writes very long sentences that contain numerous clauses and adjective descriptions extolling the greatness of our Redeemer God and His many deeds. It’s interesting to note that Tolkien, writing The Hobbit, was only one generation after Nathaniel West, and so this similarity may reflect general writing styles of English authors during that time.
Above all, in West’s writing is seen a firm, solid commitment to God’s word and love of the truth, and great summary statements affirming this. In closing, a few such quotes:
It is not that a man’s convictions are either the measure or the test of “Truth,” or his emotions a proof, that his creed is right. The Holy Spirit often dwells in sanctifying power where he does not dwell as an illuminating power in the deep things of God, and time embalms the errors it does not destroy, and creeds are propagated from father to son. But it is that the long, prayerful, and independent study of the truth — with a sincere desire to know it, and a heart honest enough to receive it — does bring with it a self-evidencing and self-interpreting light, by which the truth is sealed to the conscience in the sight of God, with a certitude transcending all conjectures, and superior to all the changes of human feeling — an “assurance of understanding” in the mystery of God.
And
The question is not what “views” do I hold, but what “views” hold me, and what their ground, and whence their origin? “it matters not what I say, what you say, what he says, but what saith the Scripture.”
Thoughts on Missionary Work, and Christ’s Return
The two things — the only things — to which I can look forward now are the coming of Christ and my going to the Waodani. O, if Christ would only come–but how can He until the Waodani are told of Him. — Elisabeth Elliot, from her journal
Through the years I’ve picked up on some of the history of the “modern missionary movement” that started in earnest in the 19th century — such as the 19th century activities referenced in Spurgeon’s sermons (he occasionally spoke at special Society meetings for the purpose of missions work), along with things I learned in a visit to Hawaii in the early 2000s, and occasional reading about some of the great missionaries (such as Hudson Taylor and Adoniram Judson) and a few martyrs in historical accounts.
Another part of the missionary movement, though, is from the mid-20th century. This last summer, taking advantage of an audio-book library, I read the audio versions of Elisabeth Elliot’s first book, “Through Gates of Splendor,” followed by Steve Saint’s “End of the Spear,” and learned the details of this event, the five martyred missionaries in Ecuador back in the 1950s; and it is an interesting story, along with Steve Saint’s follow-up several decades later. Now I am reading a third book on this topic (a hard-cover book loaned from a friend at church), Becoming Elisabeth Elliot, part 1 of a biography of Elisabeth Elliot. This book, by Ellen Vaughn and published in 2020, tells of Betty (Howard) Elliot, from early life, through her years at Wheaton College, then through the missionary years up through 1963 — and fills in a lot of the details of the events that Steve Saint had made mention of, how the American missionary women established contact with the Waodani tribe in the years shortly after the men were killed, and the spreading of the gospel to that remote jungle tribe — along with mention of the missionary work among other native tribes in South America.
Nearing the end, I am enjoying this book even more — so many interesting things in it, and not least because of the applicability to my own situation– what I can so well relate to in my own experience, seeing several personality characteristics in the difficult person she worked with (Rachel Saint) and similarity to someone in my own life. Somehow it is encouraging to read about another believer who had similar experiences of being misunderstood and accused of unbelief and heresy, and finding that there have been others before who have such strong and difficult-to-deal-with personalities.
From the middle chapters in the book, the time soon after the murder of the five missionaries, comes an interesting statement from Elisabeth Elliot’s journal at the time — as she was still dealing with the trauma and the turmoil of thoughts, and seeking the Lord’s will after what had happened (from page 165):
I long now to go to the Waodani. The two things — the only things — to which I can look forward now are the coming of Christ and my going to the Waodani. O, if Christ would only come–but how can He until the Waodani are told of Him. … Or if only I could die–what a blessed release. But I do not ask to be released. I ask to be made Christ-like, in the inmost part of my being.
Her theology was better than that, in recognizing God’s Sovereign purposes and that He has determined the time of His Return, and God cannot be manipulated by our actions. (Though Betty still had much to learn through suffering, and God’s providence in the years ahead.) Yet it fits in the overall picture of world events, and an interesting point, as another of the end times indications. Christ’s Return is now that much sooner than it was back in the 1950s, and along the way the native tribes of Ecuador, including the Waodani tribe, did indeed hear the gospel; and quite a few have come to saving faith. Christ did say that this gospel would be proclaimed throughout the whole world, before His return, Matthew 24:14.
The preterists’ idea that this had somehow been accomplished in the 1st century — referencing the words of the apostle Paul in Romans 1:8, that “your faith is spoken of throughout the whole world” (and yes the gospel had been spreading throughout the general Roman world, so that people generally in those parts had at least heard something about the gospel) — really falls short of the full explanation, as such a narrowing and limiting of our infinite God, who has intended something far greater and far more extensive than what was done in the 1st century alone.
On the other hand, a dispensational idea I came across several years ago — that Matthew 24:14 does not have any reference to the missionary work of spreading the gospel around the world throughout the ages, but instead is referring to a specific event that occurs in Revelation 14:6-7 — also misses the full truth. Revelation 14:6-7 certainly will play its part too, during the Great Tribulation; yet Christ’s statement about the gospel being proclaimed throughout the whole world surely must, and does, include all of Christian history, including the worldwide missionary work of the last 200+ years. Further, the professing, historic Church throughout the centuries has understood Matthew 24:14 as related to the Great Commission.
The great story of how that has been accomplished, the spread of Christendom throughout the world, in the differing ways throughout the millennia, is itself quite interesting, a lengthy tale with many different particular stories, of all the many ways that God has used individuals at different places and times to save His elect people. The gospel message indeed has been heard by all types of people — the great, the small, the rich, the poor — from “every nation, tribe, tongue, and people.” In medieval times it was accomplished by the conversion, at least outwardly expressed, of key leaders of the Gentile nations, after which it was understood and assumed that all of that nation would now be considered part of Christendom — Constantine with the Roman Empire, and later the conversion and civilizing of the Vikings, for instance. The immediate effects of such efforts were to bring basic “Western civilization” to the heathen nations, to bring in the form and outward expression of serving the one true God. Individual conversions of some of the people in those lands then followed. The early centuries also saw the gospel reach to some groups in far east Asia, as far as India — though always as a minority there, never becoming the mainstream dominant religion there.
The missionary work post-Reformation included the early work of John Eliot (no direct relation to the Jim Elliot of the 20th century) in 17th century Puritan New England, among the native tribes there — including his use of an “informant” who taught him their language, followed by his development of a written form of Algonquian and the first Bible printed on American soil, this one in the Algonquian language (as the first book printed, on the first printing press in the colonies). John Eliot’s techniques were of course used later in the much larger-scale missionary work begun in the 19th century, with William Carey and later efforts, through the 20th century and the work of groups such as Wycliffe Bible Translators.
That too is an interesting part mentioned in this biography of Elisabeth Elliot: the founder of Wycliffe Bible Translators was one of the missionaries who came to Central America in the early 20th century, with ambitious plans to print and distribute Spanish language Bibles – only to discover the great numbers of tribes there (and throughout Central and South America) that spoke many different languages, all unique, and that did not know any Spanish. William Cameron Townsend, who founded Wycliffe Bible Translators in 1942, was among the characters in the events surrounding Betty Elliot (and the other missionaries in Ecuador) during her years there in the 1950s through early 1960s.
This early years biography of Elisabeth Elliot touches on so many interesting aspects of the 20th century missionary work in Ecuador, in addition to the other items mentioned above. It has been a great read, as a time for me to reflect on missions work as it relates to the season of these last days, and to appreciate and think again upon the spread of the gospel around the world, one of the great promises in God’s word that we have seen come about, in the story of Church History and to this day. Yes, as Christ promised us, the gospel has been and is being preached throughout the world — “as a witness to all the nations, and then the end will come.”
Judges: Apostasy and Political Anarchy, and a Type for the Second Coming
In my study through the book of Judges, now to consider the last 5 chapters, which serve as an appendix to the main book: two stories of events that occurred at the very beginning — just before the events starting in Judges 3. Joshua and the leaders associated with him had passed from the scene. Before this study, these last 5 chapters were ones I read 1-2 times per year in my regular Bible reading, but did not think about too much, as to why these stories are here, their placement in the book, and the purpose they serve along with lessons to learn from them.
Alan Cairns’ final lecture on Judges is a summary overview of these last chapters. Of particular significance: the connection between spiritual apostasy and political anarchy. Both of these are present in these last chapters: there was no king, no one in charge, and so everyone did what was right in their own eyes. As Cairns observed, wherever we find spiritual apostasy we also see political anarchy: and wherever we find political anarchy, the spiritual apostasy is also there. Though recorded in reverse sequence (the beginning, at the end of the book), it was the situation in these last chapters, encompassed in these two events, that caused the Lord to bring judgment and mercy to the people, to begin that cycle of apostasy – judgement – repentance by the people – a judge sent as deliverer.
For further reflection, and to see a type here for our time and Christ’s Return: we see increasing apostasy and increasing political stability, that which leads to anarchy. Yet we have God’s word and His promises sure, regarding the end to come. In the prophetic events yet to come, we will see the great punishment coming — the Great Tribulation. But just as God had mercy upon the apostate Israelites, and did not leave them in that situation: God will yet show His mercy after the judgment — the chastening — has done its work in His people, the elect. In the time of the judges, God brought trial and tribulation, and then sent them judges — who were types of our savior God, the Lord Jesus Christ. So, in this great OT type, along with the prophetic word regarding the future, we have the great hope of His return, in seeing our salvation drawing near (Luke 21:28 ). As the apostle Paul said, Romans 11:32, “For God has committed them all to disobedience, that He might have mercy on all.”
Dr. Alan Cairns, Historic Premillennialist
A great resource I’ve recently become aware of, a Covenantal Historic Premillennialist, is the late Dr. Alan Cairns. I had heard the name a few times, in connection with the Sovereign Grace Advent Testimony (SGAT), and from online links and recommendations from a few others. Dr. Cairns preached for 25 years at Faith Free Presbyterian Church in Greenville, SC, before retiring in 2007, and then continued speaking at some annual conference events until as late as 2018.
SermonAudio has a catalog of 6,390 sermons from Alan Cairns, content which is also available from the radio program / podcast ‘Let the Bible Speak Radio.’
I’ve listened to a handful of messages from a few different series so far, and appreciate these sermons. For premillennialism, this 5 part ‘The End Times’ series from an October 2011 conference is interesting. Each SermonAudio page also includes a PDF file with outline notes of the content, such as this one in reference to the first lecture. Cairns makes great points regarding many topics, looking at scripture texts including Daniel, Hosea, and other relevant scriptures, taking a futurist view regarding the unfulfilled prophecies and referencing some of the well-known SGAT resources such as B.W. Newton and S.P. Tregelles.
- Prophetic History of the Gentile World
- The Rejection and Restoration of Israel
- Antichrist and the Great Tribulation
- The Coming of the King
- The Millennium
In ‘The Millennium’ he briefly mentions his own view of Ezekiel 40-48, a particular sub-topic that has brought forth many different opinions even within historic premillennialism. Some of the 19th century classic covenantal premillennialists saw these chapters as describing a future millennial church worship structure, such as Charles Spurgeon’s view — and I am here addressing only the issue of the temple structure itself, and not the question of the described animal sacrifices). However, Cairns took the idea I’ve heard from some amillennialists, that the temple was a description of what could be provided, conditionally upon Israel’s repentance; but that repentance did not happen, thus this temple was never built. Personally, I do not find that idea satisfactory; but the overall material from Cairns is helpful and interesting.
Another series of interest is Millennial Milestones: six messages from the year 2000, with history highlights from the last thousand years, starting with an interesting history lesson from 11th century England, on down through the recent centuries. In this series Cairns provided summary themes for these eras of time, such as describing the 17th century, with reference to the activities and events of the Pilgrims and the Puritans, both in the American colonies and in Britain, as “The Quest for Purity and Liberty.” The lesson on the 20th century, Back to Babel, has a good summary of the modern ecumenical movement in its various forms, what Cairns saw — and this was over 20 years ago — as the boldest attempt yet to reverse God’s curse: the return to Babel, the great development of the ‘one world’ church movement with headship of the Roman Catholic Church. “Watch the Jew” and “Watch Europe” are some key takeaways.
I’ve listened to a few other messages, such as a few on particular Psalms (including some of his series on Psalm 138), and a few messages on the later chapters in Luke’s gospel — part of his Life of Christ series, which included teaching on some but not all texts from Luke and the other gospels. From what I’ve listened to so far, I also appreciate Cairns for his depth of subject matter, including the experimental (he noted his dislike of the term ‘experiential,’ preferring “experimental”) focus of the Christian life, and his descriptions such as in his sermon about Jesus’ temptation, in the Garden of Gethsemane, by the devil, and the reality of demonic activity that affects believers.
So, as others have recommended Alan Cairns, I now add my recommendation as well, for this great resource for sermon listening.
Reflections on the Pandemic, and Signs of the Last Days
What a year this has been. It was a year ago, March 17, that I and co-workers first started working from home due to the pandemic lockdown, and we are still working from home for the foreseeable future. As I reflect back on all the events of the last year, I frequently think of the term “apocalypse” in its broader, general meaning — as a “revealing,” and the revealing of the hearts and minds of people as a result of particular trials and afflictions, such as what the events of the last year have revealed.
The people of Israel in Exodus 4:31 heard from Aaron and Moses, and believed them. Yet one chapter later, in Exodus 5:21, the same people (a group within the overall group from Exodus 4:31) declared that the LORD should judge Moses and Aaron, for putting a sword in the Egyptians to kill them. The different circumstance brought out a very different response. Likewise, in our day, the unusual events of the last year have been a revealing of people’s hearts under afflictions and difficulties.
A recent Wall Street journal article has considered how the pandemic has affected people — and the comments section at the Facebook posting also reveals the divide in the country and the experiences of many more. A recent report from the Business Insider tells of at least a few cases where church pastors have left their congregations, due to radicalized conspiracy followers, and notes the high percentage of professing church-goers who hold to conspiracy ideas such as QAnon. When fewer people returned to church services last summer and fall, it was speculated by those who were still attending (often at churches that considered face coverings optional) that the people at home viewing online would decide they preferred that instead of meeting in person. Yet as noted in a recent survey, and observed locally, the vast majority, over 90%, do plan to return and already are returning to in person, now that a medical treatment, a vaccine, has become available.
A resource I’ve read from time to time over the last several years, the SGAT — the Sovereign Grace Advent Testimony — has published a booklet, based on a set of sermons delivered on January 3, 2021, called “Where Are We In God’s Calendar?” The booklet can be ordered online (I received it in the postal mail along with the latest two newsletters), and the original sermons, with some of the same content are online here, part 1 and part 2. From the booklet comes this observation, regarding the signs of the times, and Christ’s Return:
Creeping Awareness
Is there not a creeping, growing awareness of things prophetic amongst a remnant? … Is there not a growing consciousness amongst true believers of the deepening apostasy, the universal rejection of God’s Word amongst those nations privileged for centuries to hear it proclaimed, and a recognising that, as never before, men are embracing everything that is unholy and ungodly?
There was a slow awakening to the wickedness of the World Council of Churches amongst evangelicals and likewise to the wicked departures of Billy Graham but light did finally dawn!
The darkness reigning over the nations is seen in that nothing seems to have been brought home to the multitude by this ‘Coronavirus’ plague.
Only a few have noted the ‘spirit’ of this day!
In the midst of the pandemic, the deaths and sicknesses, there has been little or no public reference to God. Political leaders have purposely avoided any mention of Him altogether while the so-called ‘church leaders’ in the mainline churches have made such scant and irrelevant mention of Him, silence on their part would have been more beneficial!
Pulpits in evangelical assemblies are also largely silent on the matter, many with contempt dismissing the Covid virus as a mere ‘flu!
I believe that the events that are revealed by the opening of the first seal indicate the great need of this hour–a revealing of the approach of the Saviour’s return.
It is something for which we ought to be praying! I will not be dogmatic about this but I think that what I say is worthy of some consideration. If I am correct in suggesting that we are near to the opening of the first seal and the revealing and emphasising afresh to God’s people the great doctrine of the Saviour’s return in glory, then soon there will follow the events shown us here under the likeness of the opening of the pages of a book.
The disciples and all the Jews of our Lord’s time appear to have seen only one personal coming of the Messiah. They expected a Messiah who would come to reign, but not one who would come to suffer.
The majority of Christians, in like manner, appear to see only one personal coming. They believe that Christ came the first time to suffer. But they seem unable to understand that Christ is coming a second time to reign. Both parties have got hold of some of the truth, but neither, unfortunately, has embraced the whole truth. Both are more or less in error, and the Christian’s error is only second in importance to that of the Jew.
It is well to know that He lived for us, and died for us, and rose again for us, and intercedes for us. But it is also well to know that He is soon coming again for us! … The course of this world shall not always go on as it does now. Disorder, confusion, false profession, and unpunished sin shall not always cover the face of the earth. … Let us wait patiently when we see wickedness triumphing in the earth. The time is short. There is One who sees and notes down all that the ungodly are doing!. . .When the Lord Jesus left the world, He ascended up into heaven as a conqueror leading captivity captive. He is there sitting at the right hand of God, doing the work of the High Priest for His believing people, and ever making intercession for them. But He will not sit there always. He will come forth from the holy of holies to bless His people. He will come again with power and glory to put down every enemy under His feet, and to set up His universal kingdom on earth.. . .Jesus’ coming in person the first time to suffer, and Jesus coming in person the second time to reign are two landmarks of which we should never lose sight. We stand between the two. Let us believe that both are real and true.
Philip Ryken, and J.C. Ryle, on the Gospel of Luke
A weekly Bible Study at church has started on a study of the gospel of Luke this year, and included Dr. Ryken’s Commentary in the list of recommended resources. So I’m listening to the next best thing to the commentary: the volumes of sermons from Dr. Ryken that form the basis of his commentary, a set of 14 volumes from the Alliance of Confessing Evangelicals’ podcast “Every Last Word,” available at ReformedResources.org. The first three volumes cover the first 5 chapters of Luke, and are straight-forward sermons with exposition and application, on the wide range of topics within these first chapters of Luke’s gospel.
One pleasant surprise has been the frequent references to J.C. Ryle, with quite a few quotes from the great 19th century Anglican bishop. In fact, in the early chapters at least (I’m currently in Luke 6) of Ryken’s sermon series, J.C. Ryle is one of the most (or possibly the most) frequently cited resources — along with quotes from a few others such as Dietrich Bonhoeffer and at least one quote from existentialist philosopher Søren Kierkegaard.
That brings me back to reading J.C. Ryle, several years after I read his books such as Practical Religion, Holiness, and his book on prophecy, Coming Events and Present Duties. Over the years I’ve read selected portions from his Expository Thoughts on the Gospels (full e-book in PDF, Kindle, and EPUB formats available here), and now it’s been refreshing and enjoyable to read sequentially through J.C. Ryle’s full commentary on the gospel of Luke, alongside Ryken’s sermons each week.
Ryle’s writing style here is similar to other works, a devotional and educational commentary, simple and clear statements packed with truth, and always very quotable. He well described the faith of the Old Testament saints, with the original, plain historic understanding that believers always had the Holy Spirit indwelling, though in less measure (quantity) — unlike several modern day teachers who want to come up with innovations, even such as a few who would come up with a “spirit of Christ” that indwells New Testament saints in contrast to Old Testament saints that were regenerated but not actually Spirit indwelled (since, supposedly, the Spirit of Christ did not exist in that earlier era).
Ryle’s Expository Thoughts also addresses the basics, with great application of texts, to exhort believers on the importance of Bible reading and study, evangelism, and diligence and hard work in our occupations and callings. His comments on the Lord’s Day Sabbath, at the beginning of Luke 6, are also spot-on, instructive regarding Christ’s teaching on works of necessity and works of mercy brought out in the text, and in response to the same Sabbath criticisms in our day: We live in days when anything like strict Sabbath observance is loudly denounced, in some quarters, as a remnant of Jewish superstition. We are boldly told by some people, that to enforce the fourth commandment on Christians, is going back to bondage. Let it suffice us to remember, when we hear such things, that assertions are not proofs, and that vague talk like this has no confirmation in the word of God. J.C. Ryle elsewhere wrote an excellent short summary tract, Sabbath: A Day to Keep, referencing many scriptures and how they relate together; but the additional comments in his Luke 6 commentary add to the full picture.
Just in going through the first chapters of Luke, it’s also interesting to see his clear statements regarding the future millennial era and ethnic Israel’s future, as with this sampling:
Christ was indeed “the glory of Israel.” The descent from Abraham–the covenants–the promises–the law of Moses–the divinely ordered Temple service–all these were mighty privileges. But all were as nothing compared to the mighty fact, that out of Israel was born the Savior of the world. This was to be the highest honor of the Jewish nation, that the mother of Christ was a Jewish woman, and that the blood of One “made of the seed of David, according to the flesh,” was to make atonement for the sin of mankind. . . .
The day shall come when the veil shall be taken from the heart of Israel, and all shall “glory in the Lord.” (Isaiah. 45:25.) For that day let us wait, and watch, and pray. If Christ be the light and glory of our souls, that day cannot come too soon. . . .
“and He shall reign over the house of Jacob forever.” The literal fulfillment of this part of the promise is yet to come. Israel is yet to be gathered. The Jews are yet to be restored to their own land, and to look to Him whom they once pierced, as their King and their God. . . .
The full completion of the kingdom is an event yet to come. The saints of the Most High shall one day have entire dominion. The little stone of the Gospel-kingdom shall yet fill the whole earth. But whether in its incomplete or complete state, the subjects of the kingdom are always of one character.
Also, a sampling of general application from passages in Luke’s gospel:
We do not expect a child to do the work of a full-grown man, though he may one day, if he lives long enough. We must not expect a learner of Christianity to show the faith, and love, and knowledge of an old soldier of the cross. He may become by and bye a mighty champion of the truth. But at first we must give him time.
and
In every calling, and vocation, and trade, we see that great effort is one prominent secret of success. It is not by luck or accident that men prosper, but by hard working. Fortunes are not made without trouble and attention, by bankers and merchants. Practice is not secured without diligence and study, by lawyers and physicians. The principle is one with which the children of this world are perfectly familiar.
Study on Baptism (Review: J.V. Fesko’s Word, Water, and Spirit)
A book I’ve seen recommended in online discussions, Word, Water, and Spirit: A Reformed Perspective on Baptism, by J.V. Fesko, is one that I have found very helpful and informative. Its three sections cover a lot of historical theology as well as review of many scriptures and scripture themes related to the sacraments and especially baptism, and development of redemptive-historical/biblical theology of baptism, with exposition of New Testament passages such as 1 Corinthians 10:1-4 and 1 Peter 3:20-21.
The overall style is more scholarly and sometimes repetitive — yet the repetition, and frequent use of ‘in other words’ with a restatement in simpler words, assist the understanding. The history section seemed too lengthy, with more details than I wanted, though the early history along with the section on the Anabaptist history were more interesting. The chapters in parts II and III were well-written and helpful, a series of expositions on several biblical texts–and relating all the separate parts to the overall narrative flow of scripture, the covenants, and the continuity of the main themes in God’s word. From the entirety of it, I now have a much clearer understanding of the different views such as the medieval baptismal regeneration and infusion of grace, and the different emphases and nuances of the Reformers regarding the sacraments, the roles of the sacraments along with the written Word, and the idea of the blessing and judgment “double-edged sword” sides regarding the benefits (to the true, invisible church of believers) versus judgments (to the professing but false visible-only church) within the overall covenant community. As a scholarly-type work, Word, Water, and Spirit includes copious footnote references, and Fesko interacts with the views of past theologians including Luther, Calvin, Zacharias Ursinus (who wrote a Heidelberg Catechism commentary, which I am also reading through this year in calendar-week sequence), explaining where he agrees or disagrees with them.
One section addressed a question/comment from someone who had made a comparison between John the Baptist’s baptism and the later New Testament Christian baptism, wondering what type of participants (individuals vs families) were involved in each. While a common idea is that Christ instituted baptism by His example of being baptized by John, Fesko contends that Christ instituted baptism in the Great Commission and not in His submission to John’s baptism.
Three key differences noted here:
- The redemptive-historical timeframe for John’s ministry: This baptism was not a perpetual rite for Israel but a special sign for that terminal generation John’s baptism epitomized the particular crisis in covenant history represented by John’s mission as the messenger bearing the Lord’s ultimatum.
- John’s ministry was preparatory for the ministry of Christ; his baptism was also preparatory.
- John’s baptism was one of repentance, whereas the baptism instituted by Jesus was to be administered in the name of the Trinity: Father, Son, and Holy Spirit. Fesko asserts that there is no textual support for Calvin’s claim that John baptized “into the name of Christ.”
Fesko here focuses on the typical (John’s baptismal ministry) and its fulfillment—Christ and the outpouring of the Spirit, as well as the significance of baptism into a name: the triune God name (also referenced in the shortened form baptized into the name of Jesus, in some instances in the book of Acts), also Paul’s reference in 1 Corinthians that the people were not baptized into his name, the name of Paul (1 Corinthians 1:13-15)
The book is comprehensive, considering many different scriptures and views, and even provides brief treatment (a full chapter) on the issue of paedocommunion, outlining the main scriptures against this idea. Another book I’ve received (free from a book drawing) and hope to read soon, Cornelis Venema’s Children at the Lord’s Table?, addresses that topic in more depth. It was interesting to read here, though, of the parallel between the Lord’s Supper and Exodus 24 (not Exodus 12)– The Passover was not an end in itself, but pointed to the covenantal goal of Exodus 24, worshipping and fellowshiping in God’s presence.
Finally, one more interesting thing I liked is that the author consistently and correctly used the scriptural term “last Adam,” rather than the frequent variation of “second Adam.” As S. Lewis Johnson liked to point out, the scriptural terms Paul used are “the last Adam, and the second man.” Johnson mentioned one of his teachers, perhaps Chafer, who had added his notes in a book he owned, that it’s “not the second Adam, but the last Adam.” SLJ then pointed out that the term “second Adam” would imply that a third could come along–no, Christ is the last Adam. Yet I’ve seen it too often in current-day Christian books and articles, the mixing of terms to say “second Adam” rather than “last Adam/second man.”
Overall, Word, Water, and Spirit is a thorough and informative reference work, addressing many scriptures from the Old and New Testament along with historical theology and the views of many theologians down through church history.
Continuing through Revelation with James M. Boice
Continuing in Seven Churches, Four Horsemen, One Lord, here are some highlights from Boice’s commentary.
Revelation 2 and 3 follow the standard overview regarding this generally narrative section: the history and situation of each of the seven churches, and highlighting their strengths and weaknesses. The church at Ephesus, with the instruction to remember and repent, prompts a great summary about Paradise regained:
Ever since Adam and Eve lost Paradise because of their sin, sinners have tried to build their own paradise on earth. Cain tried it first by constructing the city of Enoch in the land of Nod. Some tried to do it at Babel by building a tower that they hoped would reach to heaven. The Greeks tried to make Athens a paradise. The Romans tried to do it in Rome. We do it too, supposing that we can have our own paradise here on earth–even in our churches. But the cities of men are doomed to destruction. They will all fall away. The only true paradise is in heaven, where it has been prepared only for those who love God. For they alone are able to overcome, “by the blood of the Lamb and by the word of their testimony.” (Rev. 12:11)
Smyrna is noted as one of the two (out of seven) cities that still exist: the modern-day Turkish city Izmir, and the home of Polycarp, the twelfth martyr in Smyrna—and one of the original Revelation 2 readers.
The exhortation to Thyatira (Rev. 2:24-25) (any other burden) has a reference to Acts 15:28-29 –the early church history and instructions that went out to the Gentile churches. Here is presented again that same general advice: Live free in Christ, but do not compromise with the idolatry or sexual immorality of the surrounding culture. Verse 28 has a later reference in this same book (Revelation 22:16), where Jesus identifies Himself as “the bright morning star” – a likely allusion to Numbers 24:14-20 , the ‘star’ that would arise out of Jacob to crush God’s enemies. Here in Revelation 2, this is applied to the saints who have already been promised to rule with Jesus on the basis of Psalm 2.
One of Sardis’ early bishops, Melito, is the first known commentator on the book of Revelation. Boice, while teaching on the church in Sardis, also makes reference to 2 Timothy 3:5 (see this previous post) with application to the current-day church (now 20 years ago, a situation worsened another 20 years):
… here is the shocking thing. Having described this evil worldly culture by its vices, Paul further describes its members in verse 5 as ‘having the appearance of godliness, but denying its power.’ This cannot be referring to pagans. Paul would never have described the pagans of his day as having ‘an appearance of godliness.’ …. it must be describing the church. In other words, the problem that Paul saw is not that the world will be wicked in the final days before Christ’s return but that the church will be like the world—as it is today. The church will be indistinguishable from the world and will be equally corrupt—at least when you look beneath the surface.
In Revelation 4 and 5, Boice addresses the subject of worship, including songs in our worship. Another interesting point is God’s throne–mentioned about 40 times in Revelation, and in 19 of the 22 chapters (all except chapters 2, 8 and 9). Regarding the emerald rainbow description in Revelation 4:3, a quote from William Hendriksen notes a biblical reference:
the only biblical significance of the rainbow is that it was the sign of the covenant that God made with Noah following the great flood of Genesis 6-9. It signifies a covenant of grace, and its reappearance in Revelation–coming at the very end of the Bible, as it did at the beginning–indicates that God is eternally the same. He is and always has been a covenant-making, covenant-keeping God.
Another great quote from Hendriksen is shared in Revelation 5, in reference to John’s tears in verse 4 :
You will understand the meaning of these tears if you constantly bear in mind that in this beautiful vision the opening of the scroll by breaking the seals indicates the execution of God’s plan. When the scroll is opened and the seals are broken, then the universe is governed in the interests of the church. Then, God’s glorious, redemptive purpose is being realized; his plan is being carried out and the contents of the scroll come to pass in the history of the universe. But if the scroll is not opened it means that there will be no protection for God’s children in the hours of bitter trial; no judgments upon a persecuting world, no ultimate triumph for believers, no new heaven and earth, no future inheritance.
In Revelation 6 commentary, Boice considers the identity of the rider on the white horse (the first of the seven seals). After describing the two common views – the rider is Jesus Christ, or the rider is the antiChrist – Boice selected a third option, that the rider “merely represents the spirit of conquest or militarism that leads to the evils that are symbolized by the riders that follow him.” His view on the seals overall is that they describe the general characteristics of this age (the last 2,000 years). In exposition of the rest of the seals, Boice provides interesting commentary on the martyrs, including a section on Foxe’s Book of Martyrs and stories from the Huguenot martyrs of the 18th century.
Boice was able to complete all of Revelation 6, all verses – all of the seals, so exposition of everything up through the end of Revelation 6 and the question of the ‘end times’ events being symbolic or literal (he opted for the literal, the fuller meaning of these descriptions—relating what we already have experience with, the destructive power of even individual earthquakes and one volcanic eruption (such as Mount St. Helens in 1980). Then the book abruptly ends, with brief end comments from Philip Ryken.
As shown in the afterword, this book is Ryken’s tribute to his predecessor, James Montgomery Boice. This commentary on the first six chapters of Revelation is readable and instructive, and the tribute ends on the positive note, of Boice’s last days with his congregation as God was preparing him for the worship of heaven. This work, including Ryken’s ending tribute, is an enjoyable read, very informative with many anecdotes and treatments of several doctrinal truths.
Scripture Thoughts 
2020 Reading in Review: Reformed Confessions Study
A year ago I reviewed the 2019 books and looked forward to a year long study through the Reformed Confessions. Now I’m nearing the end of this study, which included reading through the Westminster Daily readings, a calendar schedule to read through the Westminster Confession of Faith and its two catechisms, WLC and WSC, along with:
From my original plan at the end of 2019, I completed Spurgeon’s devotional Faith’s Checkbook as well as Thomas Boston’s Crook in the Lot. I added Thomas Watson’s Body of Divinity as commentary reading along with some of the questions from the Westminster Shorter Catechism, but found that I could not keep up with the Charnock’s Existence and Attributes of God in addition to the Confession commentaries — so I plan to resume reading that in the near future. I’ve also heard of Thomas Manton’s work on Psalm 119 as highly recommended, another to start on for 2021.
A few thoughts on these Confession commentaries: A.A. Hodge’s is a straightforward read, covering the basic doctrine, and understandable, and not too lengthy; the reading can tend to the dry side, just basic academic reading, but at the layperson level. This commentary includes a section of questions to be answered, at the end of each chapter of the confession — useful for a group study with assignments or discussion, or perhaps for family worship and use with children.
Ursinus’ 16th century commentary on the Heidelberg Catechism is interesting in that it comes from the main author of this well-known catechism. It is far lengthier (PDF over 1000 pages), and the writing style and content rather tedious; some of this is of course the older English writing of this edition, the public domain one available from Monergism and elsewhere (as far as I know, this one has not been recently republished in a modernized form). The content includes statement of each Heidelberg question and answer, followed by an exposition of that question/answer; the exposition frequently includes a number of ‘objections’ and answers to these objections–some of which may be familiar to current-day readers (and many that are not as clear, from long-forgotten objections that Ursinus was familiar with). Ursinus’ commentary has some good sections in response to, say, antinomians, Anabaptists, and a group called ‘Ubiquitarians’ (which I learned was the 16th century name for what we refer to as Lutheranism), regarding such things as God’s moral law and the Reformed interpretation of the Lord’s Supper (as contrasted with Lutheran / Ubiquitarian Consubstantiation). The objection responses are phrased in terms of major and minor propositions, with terms such as affirm, deny, and syllogisms, and sometimes these objection-abswer sections are rather lengthy, providing ‘too much information’ for the average 21st century Christian, issues about particular doctrinal points not necessarily relevant to understanding the original Catechism question.
One off-putting aspect especially of Ursinus’ writing, is his occasional references to eschatology, in which he states amillennial assumptions as though a given, assumptions stated in passing and as though not to be questioned — when a clear exegesis of the text clearly does NOT support that view. As for example, this section, at the beginning of section III. WHAT IS THE RESURRECTION, AND WHAT ARE THE ERRORS WHICH ARE ENTERTAINED CONCERNING IT? (page 513 in the Monergism PDF file)
Overall, the reading this year, the Reformed Confessions along with commentaries, has been a good study, covering the many different doctrines in the confessions and commentaries, and thus becoming more acquainted with the documents and the writings of these theologians from previous centuries.