Challies’ 2018 Reading Challenge: Autobiography (Steven Curtis Chapman)

January 30, 2018 4 comments

In my ongoing Challies’ 2018 Reading Challenge, I’ve enjoyed some “freebies” and sale books, including ChristianAudio.com’s free monthly audio book deal, which has offered several good books, including two I read last year–Kevin DeYoung’s Taking God at His Word and Steven Lawson’s The Passionate Preaching of Martyn Lloyd Jones (reference this blog post).

One recent free Christian Audio monthly offers, Steven Curtis Chapman’s autobiography – Between Heaven and the Real World: My Story – is well-written and quite interesting.  In my early Christian years I bought a few of his albums, and saw him in concert twice (in Denver, CO):  his first New Years Eve concert there, and then, two years later, a concert on the first Tuesday night in November, Presidential Election day 1992; we learned on the radio while driving home afterward, that Clinton had won the election.  Among the trivia from those years, I recall one time that he paused to tune his guitar; he remarked that his wife had said that Phil Keaggy tuned his guitar while he played, and that ‘I tried to explain to my wife that Phil Keaggy is not human.’  Some time later I also saw Phil Keaggy in concert, and noticed that, sure enough, Keaggy was adjusting the guitar tuning pegs while very animated, playing and jumping around on the stage.  In later years I did not follow CCM as much, though I recall the local church (Memphis area) youth group in ’96 doing a music program that included Chapman’s then-hit song ‘King of the Jungle.’  And I remember hearing in the news, almost ten years ago now, about the tragic accident in which his adopted 5 year old daughter was killed, hit by a vehicle driven by their teenage son.

Chapman’s autobiography is lengthy and detailed, almost 450 pages, yet reads well as an audio book (and rates close to 5.0 on Amazon user ratings).  It includes interesting history about the 1980s Christian music scene, the time I can relate to from my conversion in 1989 and the music CDs then available in the local Christian bookstore.  Over the years my theology and Christian music tastes have changed, such that I have come to prefer Michael Card, Steve Camp and other more Reformed music, and I probably would not have chosen to read this, but that it was a free Christian audio offering.  This book exceeded my expectations, and I have not regretted the time spent reading it.  Covering his full life since early childhood, Chapman’s auto-biography brings out and agrees with my recollections and impressions from his early concerts: basic evangelical Christianity and a love for Jesus, the importance of his family, and a tendency to self-righteousness.  He was saved at age eight, and was one of those people who get their act together (the Lord working in them since childhood) while young (thus a successful career), married with young children by his late twenties; it wasn’t exactly what us singles in our mid-to-late 20s could relate to, but we still enjoyed the music.  His autobiography includes interesting background related to some of the songs from those years; I liked the story where he performed “His Eyes” for others in the Nashville CCM group, and Michael Card gave him a standing ovation; Chapman as a young performer in the business appreciated that, noting Michael Card’s standing in the business as ‘a song craftsman.’

Chapman’s theology is general evangelical, non-Reformed, noted in his references to his friends and Christian-teacher influences.  One family conflict (from his early career and marriage days) he relates, soon turned into a heated argument—which ended when he suddenly shouted aloud to Satan, declaring to Satan that ‘you will not have my family’; a less mature response, as contrasted with the Christian growth and sanctification process, learning God’s preceptive will including how to resolved conflict viz Ken Sande’s The Peacemaker approach.

Where Between Heaven and the Real World gets more interesting, and more spiritually in-depth, is the later years–the full story concerning the family’s adoption of Chinese orphans, the details of the terrible accident, and the consequent effects of that great affliction.  As with all of us, great trial and affliction brought about the Christian growth and sanctification, the growth that God will accomplish in His ways in His people.  Through the grieving process and counseling, Chapman relates his new appreciation for the Psalms, with reference to some of the very same things I’ve learned through reading books and articles on the overall topic of spiritual depression and biblical counseling and coping with my own trials, including Psalm 13, and David’s talking to himself in Psalm 42, ‘Why are you cast down, O my soul?’; also the great need to study and work out one’s theology, expressing emotions to God instead of the stoical approach, and relying on God day by day through the emotional pain.

It is easy to be a Christian and love God when everything is going well in your life.  Chapman’s story, along with other biographies and autobiographies of believers, brings home the truth of our very different personalities and experiences, and that God perfectly measures out the particular trials and problems we will have, fitted to each of us individually.  Some people may have more relational problems early in life – resulting in other types of trial later in life.  Chapman did not have a perfect, ideal upbringing but overall a life with fewer difficulties, financial success, and a strong, close family life, with that family very important to him; thus the great God-ordained trial for him and the family, came in the tragic loss of one of the children, five year old Maria.

This book demonstrates the truth behind the Challies’ reading challenge, the value of reading a variety of different types of books.  I would not read Steven Curtis Chapman’s story for its theological value within the normal scope of ‘Reformed’ Christian reading, yet it is an interesting story to broaden the perspective of the lives of other Christians.

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Challies’ Reading 2018: Machen’s ‘Christianity and Liberalism’

January 16, 2018 2 comments

For the 2018 Challies’ Reading Challenge, J. Gresham Machen’s Christianity and Liberalism, a book by an author no longer alive, is an excellent read.  E-text including kindle version available free online from sources including Monergism, this is Machen’s classic work from 1923, defending true Christianity and proving that the liberal (so-called) Christian theology, is not Christian at all.  As noted in a Reformed Forum podcast which talked about Machen and his successor Van Til, Machen was a good and clear, straightforward writer. Christianity and Liberalism sets forth several contrasts of key Christian doctrines and the liberal view:  the nature of God and man, the Bible, Christ, Salvation, and the Church.  As Machen later said:

In my little book, Christianity and Liberalism, 1923, I tried to show that the issue in the Church of the present day is not between two varieties of the same religion, but, at bottom, between two essentially different types of thought and life. There is much interlocking of the branches, but the two tendencies, Modernism and supernaturalism, or (otherwise designated) non-doctrinal religion and historic Christianity, spring from different roots. In particular, I tried to show that Christianity is not a “life,” as distinguished from a doctrine, and not a life that has doctrine as its changing symbolic expression, but that–exactly the other way around–it is a life founded on a doctrine.

Machen’s “little book” relates to my previous studies on this era of church history:  a series on “The Church and the World” from Reformed Theological Seminary with great overview of the three early 20th century responses to modernism; Machen was one of three responses (the other two being fundamentalism and Barthian neo-orthodoxy).  This was also a generation after Spurgeon and the Downgrade Controversy; not surprisingly, similar observations come from Machen as from Spurgeon: the dishonesty of the liberal theologians who would use the same ‘Christian’ terms to disguise themselves as true believers, yet attaching very different meanings to the terms.

A classic with staying power through the years, Machen’s book contains some dated material, especially in the introduction and conclusion—with reference to the pressing current events of the time including anti-Christian legislation directed at the public schools, a situation where some states actually prohibited anything other than a public education.  History has since shown the direction of the Christian church and the secular world; though overall conditions appear far worse, past the modernism of his day to today’s post-modernism, yet people today do have other educational options outside of the public schools, including the surge of evangelical Christian private schools and homeschooling, unknown in his day.

Trends in existence then have continued, though in different variations, to the point of current-day churches which do not embrace liberal theology with its rejection of miracles and a secular, naturalist “historical Jesus”—yet doctrinal understanding among professing Christians is at an appallingly low level.

Another troubling point today is the overall lack of knowledge concerning this period of history: the early 20th century fight against theological liberalism.  Machen stood against the promoters of liberal so-called Christianity, including one of its main advocates, Harry Emerson Fosdisck, pointing out that “The question is not whether Mr. Fosdick is winning men, but whether the thing to which he is winning them is Christianity.”  Reference this article from Tim Challies, on the details regarding Harry Emerson Fosdick and the conservative response from Machen and his collleagues.

Many today do not even recognize the name of Fosdick, and yet a hymn written by Fosdick (“God of Grace and God of Glory”) has actually made itself into some church hymnals used by Calvinist churches.  People who are ignorant of the issues will defend the singing of that hymn because the words are nice; yet with all the many hymns written by true Christians, why include a hymn from someone who did not worship the same God and was clearly a false teacher?

I especially liked that Machen himself referenced the theology of hymns, making a good point regarding low and high views of Christ’s atonement (along with reference to the Titanic sinking):

The reality of an atonement for sin depends altogether upon the New Testament presentation of the Person of Christ. And even the hymns dealing with the Cross which we sing in Church can be placed in an ascending scale according as they are based upon a lower or a higher view of Jesus’ Person. At the very bottom of the scale is that familiar hymn:

Nearer, my God, to thee,
Nearer to thee!
E’en though it be a cross
That raiseth me.

That is a perfectly good hymn. It means that our trials may be a discipline to bring us nearer to God. The thought is not opposed to Christianity; it is found in the New Testament. But many persons have the impression, because the word “cross” is found in the hymn, that there is something specifically Christian about it, and that it has something to do with the gospel. This impression is entirely false. In reality, the cross that is spoken of is not the Cross of Christ, but our own cross; the verse simply means that our own crosses or trials may be a means to bring us nearer to God. It is a perfectly good thought, but certainly it is not the gospel. One can only be sorry that the people on the Titanic could not find a better hymn to use in the last solemn hour of their lives. But there is another hymn in the hymn-book:

In the cross of Christ I glory,
Towering o’er the wrecks of time;
All the light of sacred story
Gathers round its head sublime.

That is certainly better. It is here not our own crosses but the Cross of Christ, the actual event that took place on Calvary, that is spoken of, and that event is celebrated as the center of all history. Certainly the Christian man can sing that hymn. But one misses even there the full Christian sense of the meaning of the Cross; the Cross is celebrated, but it is not understood.

It is well, therefore, that there is another hymn in our hymn-book:

When I survey the wondrous cross
On which the Prince of glory died
My richest gain I count but loss,
And pour contempt on all my pride.

There at length are heard the accents of true Christian feeling–“the wondrous cross on which the Prince of glory died.” When we come to see that it was no mere man who suffered on Calvary but the Lord of Glory, then we shall be willing to say that one drop of the precious blood of Jesus is of more value, for our own salvation and for the hope of society, than all the rivers of blood that have flowed upon the battlefields of history.

In this work, Machen includes many great quotes that succinctly stating the contrast between liberalism and Christianity, including these:

All the ideas of Christianity might be discovered in some other religion, yet there would be in that other religion no Christianity. For Christianity depends, not upon a complex of ideas, but upon the narration of an event. Without that event, the world, in the Christian view, is altogether dark, and humanity is lost under the guilt of sin.

The New Testament without the miracles would be far easier to believe. But the trouble is, it would not be worth believing. … Without the miracles, the New Testament might be easier to believe. But the thing that would be believed would be entirely different from that which presents itself to us now. Without the miracles we should have a teacher; with the miracles we have a Savior.

According to Christian belief, man exists for the sake of God; according to the liberal Church, in practice if not in theory, God exists for the sake of man.

the evangelical Christian is not true to his profession if he leaves his Christianity behind him on Monday morning. On the contrary, the whole of life, including business and all of social relations, must be made obedient to the law of love. The Christian man certainly should display no lack of interest in “applied Christianity.” Only–and here emerges the enormous difference of opinion–the Christian man believes that there can be no applied Christianity unless there be “a Christianity to apply.

Machen’s work is available free online in several e-book formats as well as web page text.  It is not long, at about 200 pages, and yet very insightful and packed with great truth, a work useful in its day and through the years since.

The Challies Reading Challenge:  2017 Recap, and the 2018 Challenge

December 26, 2017 2 comments

It’s that time of year again: a recap of the last year, and planning for the next year.  Tim Challies continues the yearly reading challenge, with a revised version for 2018 – the details are available here.

For 2017, I started with the ‘light’ list and soon expanded to the ‘avid’ reader list of 26 books  — reference this original post  and mid-year update.  As of this point in December, my book count has exceeded the target of 26; 33 books completed, and nearing the end of one more (Richard Barcellos’ Getting the Garden Right).

What I like most about this ‘reading challenge’ is that it sets a goal and keeps me focused, to be more intentional about reading and completing books, to actually read through the many books now on my Kindle as well as many of the free audio (Christian Audio free books, plus Librivox) and free e-books.   As with this year, for 2018 I’ll just pick from some of the categories, and read as many as I can.  Challies’ plan creates a large gap, from 26 to 52 books.  For my busy work/home schedule, 52 books for the year is not likely (unless all the books were really short, but why do that just for targeting a number?), but somewhere in the 30 to 40 books range is possible, when including audio books plus Kindle reading (with a cellphone/reader stand for the kitchen counter adds reading time) and the many paperback books I received free this last year.

Posts about the books I read this year:

For reading in 2018, this is my list so far (subject to change), from various categories in Challies’ list:

Taking Hold of God: Reformed/Puritan Thoughts on Prayer

December 14, 2017 1 comment

Continuing in the Challies 2017 Reading Challenge with book selections from recent Kindle deals, I recently completed a book about prayer:  Taking Hold of God: Reformed and Puritan Perspectives on Prayer, by Joel Beeke and Brian Najapfour.

This work considers the theology of prayer, looking at several major teachers of the Reformation and Puritan era, in chronological sequence—covering two centuries, from Martin Luther through Thomas Boston and Jonathan Edwards of the 18th century.  The chapters summarize the writings of each figure, with selected quotes concerning their teachings and emphases regarding prayer, along with explanation and paraphrase of the teaching of these men: Luther’s view of all that is included within prayer; prayer as communion with God (John Calvin); teaching on the Lord’s Prayer (William Perkins); the emphasis on the Holy Spirit in prayer (John Bunyan); catechism and other practical helps for praying (the Puritans generally, and Matthew Henry); and prayer in connection with the doctrine of Adoption (Thomas Boston), are among the many topics covered.  I especially appreciated the discussion of views regarding the Anglican prayer book and liturgy; overall, the Puritans disliked such ‘formula’ prayer, yet provided their own educational material, such as the Westminster Shorter Catechism and Matthew Henry’s “A Method for Prayer” and books for family devotions.

The chapter on Thomas Boston was also quite interesting, especially as a follow-up to my recent reading of Sinclair Ferguson’s The Whole Christ which provided the historical background and setting briefly mentioned in this book’s chapter:

Boston experienced many sorrows in life. …. His first ten years of ministry at Ettrick were a long season of plowing with little yield.  His advocacy of the free grace of God put him at the center of a grievous controversy in his denomination.

Boston emphasized the doctrine of adoption in reference to prayer.  As well explained in the quotes and Beeke’s commentary:

He (Boston) says, “Our names are enrolled among those of the family; and though a new nature accompanies it, yet adoption itself is a new name, not a new nature, Rev. 2:17, though it is not an empty title, but has vast privileges attending it.”  Simply put, true spiritual adoption operates much like legal adoption in today’s world.  When a child is legally adopted, he or she is declared the child of new parents.  But legal adoption does nothing to change the cellular makeup, genes, or blood of the adopted child.  Nevertheless, adotpion places a child into a household where he may learn from his father’s love, example, instruction, and discipline to become more like his father.  Similarly, when children of Satan are adopted by God, they are no longer children of Satan but are counted as children of God, even though remnants of sin remain in them.  Yet the privileges of adoption change their lives.

The chapter on Jonathan Edwards was also interesting, a good summary (I have read of Edwards, but no actual works from him yet) as it put together Edwards’ theology of prayer from different sources (no one treatise on prayer), and include his post-millennial thoughts (eschatology does affect the content of one’s prayers).  Edwards rightly understood Old Testament passages as speaking of a future golden age, unlike our time; so post-millennials have something in common with premillennialists, recognizing the future aspect of these prophecies (and more common ground than with the amillennialists who reject any literal, future fulfillment of such texts).

Taking Hold of God concludes the Reformation and Puritan era with a look at their prayers for world missions, including mention of the early Puritan missionaries, such as John Eliot in the 17th century, and the beginning of the modern mission era in the 18th century.  The final chapter takes the lessons learned from the Reformers and Puritans, for general application to us in our lives today, with practical suggestions for how to grow in our prayer lives in realistic ways, while recognizing that these men were exceptional even among others in their day.  For how to ‘take hold of yourself for prayer’, consider the following seven principles:

  1. Remember the value of prayer. Seek to realize the value of unanswered as well as answerd prayer.
  2. Maintain the priority of prayer.
  3. Speak with sincerity in prayer.
  4. Cultivate a continual spirit of prayer. Pray without ceasing (1 Thess. 5:17)
  5. Work toward organization in prayer. Divide prayer lists into three categories (daily, weekly, and monthly prayer needs).
  6. Read the Bible for prayer. Read the Bible with the intent of responding to God’s word with prayer.
  7. Keep biblical balance in prayer. Types of prayers include praise of God’s glory, confession of our sins, petition for our needs (spiritual and physical), thanks for God’s mercies, intercession for others

Then, for taking hold of God in prayer, these three principles:

  1. Plead God’s promises in prayer.
  2. Look to the glorious trinity in prayer.
  3. Believe that God answers prayer.

Taking Hold of God is an excellent layperson book, a summary of prayer from a Reformed / Puritan perspective along with exhortation for prayer in our own lives.

Praying the Psalms and Talking with God

December 6, 2017 1 comment

Continuing on the topic of the Psalms, I have found a few more helpful resources.

David Murray’s HeadHeartHand blog features Reformed-background biblical counseling authors including Bob Kellemen, a starting point that led to Kellemen’s website RPM Ministries, which has many resources including the ‘How to Have an Honest Conversation with God’ PDF.

Kellemen’s sermon series is easy to read, with hard-hitting (personal heart) content about how to relate to the Psalmist, as we learn from the Psalms how to relate to God, how to take our problems and many life difficulties to God.  The Christian life is not one of false joy, a stoic view that puts on a happy face and never complains to God about how hard life is.  The Psalmists are open and honest with God, and the point to learn is that we may not be happy with our circumstances, but to take our honest feelings to God – Ask, Beg, and then Thank God – and be happy in our circumstances.  I especially appreciate the references to Michael Card’s two songs (see previous post about Michael Card and the Psalms) from the Psalms (Psalm 13, ‘How Long?’, and Psalm 23, ‘My Shepherd’), as well as scripture references to other OT books such as Jeremiah and Lamentations.  Kellemen points out that the Psalms in fact contain more Lament type Psalms than any other type:

In Psalm 13, David begins his prayer life with the A of Asking God “Why?” and “How Long?” Now, immediately, some of us might respond, “No! You can’t ask God ‘Why?’ or ‘How long?’ That would be disrespectful.” That’s a fair question, so let’s ponder it biblically. Students of the Bible call Psalm 13 a psalm of lament or complaint. … there are more psalms of lament and complaint than psalms of praise and thanks. The first person I ever heard that from was the Christian songwriter, Michael Card. I love his music, but I had my doubts that he was right. I was sure there were more psalms of praise and thanks than psalms of lament.

… Here’s what Dr. Longman says. “Our spiritual songbook of Psalms does not contain 150 hymns of joy. As a matter of fact, a close look shows that the psalms of complaint and songs of accusation—the music of confusion, doubt, and heartache—significantly outnumber the hymns of joy. We may seek to flee from the feelings inside of us, but a look at the Psalms exposes them to our gaze.”

I still wasn’t convinced. So, I read and categorized every psalms. You know what I found? There are more psalms of lament, complaint, and asking God “Why?” than there are psalms of praise and thanks. I’d encourage you to do the same and see what you discover.

Sure enough, a googling of articles about the different types of Psalms (with some overlap) shows 67 of the lament type, compared to 52 psalms of the ‘praise’ (19) and ‘thanksgiving’ (33) categories, followed by other Psalm types: liturgical (35) and wisdom (11).

The variety within the Psalms itself indicates the variety and balance we need to keep — not completely focused on Lament, but not 100% focus on the joyful psalms to the exclusion of the other.  Kellemen’s series also reflects this, with consideration of the non-Lament psalms.  A podcast from Mortification of Spin also considers the Lament psalms within the broader context; churches that practice the singing of Psalms will, by the fact of using the Psalms, include both Lament and Praise within the corporate worship.  Churches that do not sing the Psalms, favoring non-Psalm hymns and contemporary songs, may neglect the Lament psalms with too much emphasis on the happy, joyful side — and should consider including Lament psalms, for a more biblically-balanced approach to corporate worship.

The Whole Christ, by Sinclair Ferguson (Review)

November 20, 2017 2 comments

My recent reading includes a book featured this year in both Kindle format (sale), and as an audio book free monthly offer (from Christianaudio.com):  Sinclair Ferguson’s The Whole Christ:  Legalism, Antinomianism, and Gospel Assurance – Why the Marrow Controversy Still Matters.  A straightforward reading, this book delves into all of the topics included in the title, to bring out many interesting points of both history and doctrine.  The main point throughout is the historical setting of the “Marrow Controversy” in early 18th century Scotland:  the controversy between the “Marrow Men” including its main player Thomas Boston, and those who had twisted the essential grace of the gospel to the preparationist error.  I’ve briefly looked at this error before, including this post about Spurgeon’s response to it and this later post in reference to Spurgeon and preparationism.  Here we see a historical situation that had developed, among those from a Reformed, Westminster Standards background who yet erred in their confused ideas regarding legalism and antinomianism.

Many important truths are brought out in the subsequent chapters:  why it is that repentance logically comes AFTER faith, as a fruit, and not before faith/regeneration; that legalism and antinomianism are not complete opposites but actually closely related, as “non-identical twins” of the same root – not antithetical to each other but both antithetical to grace; and how to compare John Calvin and the Westminster Standards on assurance, seeing them as not in conflict but as coming to the same problem from different angles and arriving at the same middle-ground.

In reference to the initial Marrow conflict and preparationism itself, William Perkins link: post about him (the beginning of the Puritan era) and John Bunyan (late 17th century) manifest the doctrinal shifts during the century between them. Perkins’ “golden chain” includes a “gospel spine” that links each aspect of the application of salvation …to a central spine representing Christ in terms of the various clauses of the Apostles’ creed. … But Bunyan’s map has no Christ-spine… the various aspects of salvation applied are related to each other, not directly to Christ.  Preparationism came about as a result of separating the benefits of salvation to be found in Christ, from Christ Himself.

The book includes many helpful analogies and illustrations, references to Thomas Boston, John Calvin and other teachers, as well as helpful quotes in poetic verse that describe the intricacies and detail of legalism and antinomianism, as with this wonderful piece from Ralph Erskine about grace and law:

Thus gospel-grace and law-commands
Both bind and loose each other’s hands;
They can’t agree on any terms,
Yet hug each other in their arms.
Those that divide them cannot be
The friends of truth and verity;
Yet those that dare confound the two
Destroy them both, and gender woe.

This paradox none can decipher,
that plow not with the gospel heifer.
To run, to work, the law commands,
The gospel gives me feet and hands.
The one requires that I obey,
The other does the power convey.

The beauty of this book is how it relates these doctrines to current-day questions and objections.  The heart issues underlying the “Marrow controversy” and the Westminster Standards are still with us today.  The chapters on legalism and antinomianism go beyond the surface level, of what many people suppose, to address the underlying issue and current-day issues such as doctrinal antinomianism and anti-confessionalism.  One such example is consideration of the “proof-text” mentality — of those who suppose that the Reformed Confessions came from proof-texting – by noting that:

First, the Westminster Divines were deeply opposed to producing a confession with proof texts and did so only under duress at the command of the English Parliament.  But, in addition, biblical theology itself is much older than its history as an academic discipline.  As C.S. Lewis well notes, we moderns can all too easily be like people entering a conversation at eleven o’clock not realizing that it began at eight o’clock.  The truth is that there is an intricate weaving of exegesis and biblical and redemptive historical theology behind the wording of the Confession, and this is nowhere more certain than in its treatment of the law of God.

The Whole Christ provides many quotes and insights into the doctrines of God’s law, such as this quote from B.B. Warfield on the topic of the law and the relationship between the Old and New Testaments:

The Old Testament may be likened to a chamber richly furnished but dimly lighted; the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what was in it but was only dimly perceived or even not at all perceived before. … Thus the Old Testament revelation of God is not corrected by the fuller revelation which follows it, but is only perfected, extended and enlarged.

Ligonier is now offering a full teaching series on Ferguson’s book, with the first lesson available for free.  As I near the end of the audio-book edition, while referring also to the Kindle version for rereading and reference (including the footnotes, not included in the audio book edition), I appreciate and recommend this book as a very helpful addition to my theology library.

 

 

Psalm 119, the Reformation Anniversary, and Apologetics

November 3, 2017 5 comments

Psalm 119 Thoughts

As I near the end of the Psalm 119 series, here is an interesting point brought out regarding verse 162:  I rejoice at your word like one who finds great spoil.

Here we consider the treasure, the plunder – and the idea also involves the delight and joy of the victory itself, the victory which brought the ‘great spoil.’  Old Testament Israel could certainly relate to and remember the many great deliverances in battle, brought about by their God.  From my own recent reading in Ezekiel, here I also relate this to any victory in battle and the spoil or plunder, not limited to Israel’s warfare; Nebuchadnezzar had worked hard to conquer Tyre, but with no reward – therefore God gave Egypt to Nebuchadnezzar’s army, for their payment (Ezekiel 29:18-20).

Psalm 119 and the other psalms so often express this truth so well – how wonderful God’s word is, our love for God’s word — with many analogies and metaphors.  The same truths have their New Testament “equivalents” such as 2 Timothy 3:16, 1 Peter 2:2 (the comparison to milk) and Ephesians 6:17 (which also uses the imagery of war and battle).

This psalm also especially shows us the law of God, that which we love (reference also the New Testament, Romans 7:12, 16, and 22), which reveals God’s attributes to us.

The Reformation Anniversary

The last few weeks have brought many interesting “Reformation theme” articles, free and discount sale offers, and conferences.  One item of interest here:  Reformed Resources is providing its large collection (over 3000 lessons) of MP3 download lessons, all free (normally $1 per download), until November 15 – with the coupon code ‘celebrate’.  Among the interesting collections here, are ‘The Bible Study Hour’ with lessons on many of the Psalms and other Bible books, and a series on ‘The Westminster Confession into the 21st Century’.  I’ve already ordered many of these, for future listening.

Many churches have hosted weekend conferences on “the Five Solas” or other variations, bringing to attention key ideas from the Protestant Reformation.  Desiring God’s brief biography podcast “Here We Stand” gives a few minutes each day to some well known or perhaps lesser known person who played a part in the 16th century Reformation.

The Reformation and Apologetics

A conference I have found especially interesting is Reformed Forum’s 2017 Theology Conference, relating the Reformation to Reformed / Presuppositional Apologetics, a six part series available here.  I’m still listening to these messages on my podcast player, and find these very helpful, to build on my recent reading of Van Til’s A Defense of the Faith.  The speakers reference Van Til, but especially point out that presuppositional apologetics existed long before Van Til, in the teaching of John Calvin and others during the Reformation.  Especially of note, one of the speakers references and responds to the errors and inconsistencies in the well-known book Classical Apologetics (which advocates “classic” as in Thomas Aquinas, evidentialist apologetics, though authored by Reformed theologians who are inconsistent and ought to know better).