Archive
Our Ancient Foe: Essays From Reformed Theologians
The Alliance of Confessing Evangelicals has recently published essay type books from the content in some of their PCRT conferences. I previously reviewed Only One Way, with a great selection of chapters dealing with the many ‘only one way’ doctrines and their implications for our lives as Christians.
Another in this series is Our Ancient Foe: The History, Activity, and Demise of the Devil (Best of Philadelphia Conference on Reformed Theology), with nine essays from selected conferences. Last year I referenced some of the lectures in the actual “Our Ancient Foe” 2017 Quakertown conference, focusing on the lectures from Dr. Peter Jones.
The book version features some of the 2017 conference content, four chapters from two of the speakers – Kent Hughes and Tom Nettles – along with additional chapters from authors/theologians Joel Beeke, Derek W.H. Thomas, Sinclair Ferguson, Roger Nicole, and Ronald L. Kohl (the editor).
As with Only One Way, the chapters are very readable and interesting for the layperson audience, and include a lot of interesting teaching and great quotes. Derek Thomas references the motivation for Christian living, that we need to see other motives besides basic gratitude, to the motivations understood in confessional Reformed theology (imperatives, indicatives, and the wrath of God). Joel Beeke talks about our weakness and besetting sins:
“The frightening truth about Satan is that he knows us. He observes our character, moment by moment, and he knows our weakest points. Isn’t that true in your life? Haven’t you noticed that the things that you easily stumble over surface repeatedly? Satan keeps presenting them to you, and you often fall so easily that it’s embarrassing. … in our weakness, we stumble over measly little worms. My friend, may I warn you in the words of Jesus today, ‘Simon, Simon, behold.’ Don’t eat the little worms of this world in the place of the Lord Jesus Christ.”
Tom Nettles references the devil having the power of death, and the deeper mystery from eternity past, in a Narnia-esque passage (a similar point made in C.S. Lewis’ “The Lion, the Witch, and the Wardrobe” in reference to the White Witch and Aslan):
It’s not that Satan controls who lives and who dies. It’s that he thinks that, because God is always true to His promises, he can hold the Word of God before God himself and say, ‘This is what you declared would happen and must happen.’ But God has a wisdom that Satan cannot foresee—that the redemptive purpose of God comes out in these interesting and sometimes baffling providential arrangements. And now this deeper mystery, from before the beginning of time, has come to pass: the death of the Son of God, who took our nature and was made like his brethren in everything. In doing that, Jesus has fulfilled the particular verse that Satan has clung to as his ace in the hole—the verse he’s been holding before God: they sinned, they must die.
There is a sense in which the book of Revelation is the easiest, not the most difficult, book in the New Testament. It’s easiest because it is the book in which, more than in any other, God comes down to the simplest of us. Instead of explaining the gospel to us in the great doctrinal expositions that we find, for example, in some of Paul’s letters, and instead of showing us the glory of God and the glory of the gospel … simply by means of words, God sits down beside us in the book of Revelation as though we were his little children and says to us, ‘Look at the picture book that I’ve made for you.’
Only One Way: Christian Witness in an Age of Inclusion (Review)
From my recent reading, here is an interesting read: Only One Way: Christian Witness in an Age of Inclusion. A collection of seven essays from the Alliance of Confessing Evangelicals, specifically from the 2005 Philadelphia Conference on Reformed Theology, the theme of One way covers many Christian teachings, and how Christianity is the One Way: one among many, one Gospel, one God, one Savior, one Truth, one Way and one People.
As expected from this type of book, the contributions present the different styles and interests of the writers – many well-known and somewhat-known names, with some chapters having more interest (to the reader). I was familiar with at least the names of most of the scholars, some more well-known such as Al Mohler, D.A. Carson, and J. Ligon Duncan, and other names known from other conference lectures and/or teaching programs available from the Alliance.
I particularly enjoyed the chapters from David F. Wells (One Among Many), Peter Jones (One God), and One Truth (Philip Ryken). I have previously mentioned Peter Jones from his 2018 PCRT lectures and Ryken in reference to Thomas Boston and a study on the book of Ecclesiastes. I had not heard or read David Wells before, but found his study on Acts 17 (Paul at Athens and Mars Hill) and post-modernism quite edifying. Richard D. Phillips’ chapter on One Savior is another good one, which points out that one Savior is indeed sufficient, just as water from only one spring to a man dying of thirst and only one blood-marrow donor match to a man dying of cancer, are sufficient.
Post-modernism, especially the emerging church, was a big online discussion topic back in the mid-2000s, more so than now, and familiarity with the issues of that time provides greater appreciation of some things mentioned in these chapters. When David Wells noted that “Some evangelicals have tried to see in Luke’s account [Paul in Athens, Acts 17] an example of how Paul was able to exploit the culture for the sake of the gospel. What they mean is that he was able to capitalize on their cultural habits in order to ‘sell’ the gospel,” we can well recall a particular controversial figure at a mega-church in Seattle during that time, and appreciate Wells’ response, “They could not be more wrong! What we see is Paul confronting his culture, not trying to use it. This is evident from the fact that he starts not with the gospel itself but with that culture’s competing worldviews—each one of which he demolishes.”
An important point brought out by Wells, is the necessity to start with the understanding of the Christian God, even more so than the gospel as a starting point:
The gospel, after all, is not a disembodied message that can be assimilated into just any worldview. Rather, it comes within its own understanding of the world, outside of which the gospel makes no sense at all. It is true that, without believing the gospel, Paul’s hearers [in Acts 17, Paul at Athens] would not know the God from whom they were alienated because of their sin and because of God’s righteous indignation against that sin. It is also the case, however, that without an understanding of God as Creator and Judge, Paul’s hearers could not understand the gospel. It is to the Christian God that Paul takes his hearers first, and he takes them there before he takes them to the gospel.
Peter Jones’ chapter, One God, addressed the familiar subject from the more recent conference (previous post referenced above), with emphasis on the pagan, polytheistic challenge. He includes many references (with footnotes) to recently published pagan-promoting books and pagan-influence events in the public sphere, observing that:
Ideas have consequences. One generation after the publication of The New Polytheism, we saw the publication of Omnigender: A Trans-religious Approach … which describes the unraveling of single-minded, monotheistic thinking in our society. We now have two kinds of marriage—straight and gay—and acceptance of a third arrangement—polygamy—cannot be far behind. Polytheism immediately gives us polysexuality. In similar ways, polytheistic thinking is extending its influence in every category of human life. …Many Christians will be surprised to learn that the chief doctrinal attack in our time is directed not against the inspiration of Scripture or the deity of Christ, but against the doctrine of God. The very denial of God is one of the chief obstacles to our preaching the gospel today.
Phillip Ryken’s chapter on “One Truth” also includes great points and great quotes regarding propositional truth. Starting from John 18:37-38, which contains Pontius Pilate’s famous response to Jesus, “What is truth?” and the challenge of post-modernism and relativist instead of absolute truth, Ryken notes the limitation of looking only at the story, an incomplete picture of reality. Post-modernism focuses on the story, on the narrative, but we do not get the complete picture of the gospel solely from the narrative accounts in Matthew, Mark, Luke and John. As the introduction to the book of Acts notes, the New Testament work was only begun by Jesus during His earthly ministry. It was also necessary for the apostles to continue the work, to write the many epistles that provide the interpretation behind the narrative events and present the propositional truths of doctrinal teaching.
In order for the gospel to have this transforming effect, it needs to be explained. Stories are not self-interpreting. Therefore, God has given us a true theology to explain the gospel story. The Gospels are followed by long doctrinal letters that teach basic truths about God and his salvation, and it is characteristic of these letters to give us truth in the form of propositions. As Luther said, ‘There is no Christianity where there are no assertions.’ …. The Bible is full of theological propositions—unchanging truths of the Christian faith.
Also from Only One Way, this well-expressed summary regarding the gospel and doctrine:
Today we often hear that creeds and confessions are outmoded. Rather than defining the Christian faith in terms of its theology, people say, we need to define it in terms of its story. Doctrine is de-emphasized, especially if it deals with difficult or intolerant subjects like sin, judgment, wrath, and atonement through a sacrifice of blood. … But of course this is a false dichotomy. The gospel is relational, because it establishes a reconciled relationship between fallen sinners and a holy God. However, the gospel cannot be relational unless it also gives us true information about God and about us—about Jesus, the cross, and the empty tomb.
These seven chapters in Only One Way are insightful, well-written for the Christian layperson, presenting many good points from scripture along with analysis of our relativist, post-modern and in many ways post-Christian society. At just under 150 pages, it is not lengthy reading, yet packs in a lot of good content in this relatively short book.
Studies on The Lord’s Prayer
The Lord’s Prayer is a familiar scripture passage, one of the most memorized passages (along with Psalm 23 and a few other verses such as John 3:16). From Christian contemporary music (when I listened to it in the late 1980s through mid-1990s) two song versions come to mind, from Tony Melendez and Steve Camp.
The Sunday School class has been studying Al Mohler’s book on The Lord’s Prayer (The Prayer That Turns the World Upside Down), and so a blog post about this and related resources is fitting. Mohler’s book is a good layperson resource, with good introductory material, many quotes from Martin Luther (especially his words addressed to his barber, Peter Beskendorf), J.I. Packer and others, and examination of the theology involved in each clause of this prayer (from Matthew 6 and Luke 11).
Classic Puritan recommended resources (from others in online reading groups) include Thomas Watson’s The Lord’s Prayer (free e-book available from Monergism.com) now on my list to read. Martyn Lloyd Jones’ series through the Sermon on the Mount ,and other expositions on the Sermon on the Mount / The Lord’s Prayer, are also recommended studies.
From the Alliance of Confessing Evangelicals, the 2002 PCRT conference has an interesting 4-part series with messages by Richard Phillips and Hywel Jones: “Lord, Teach Us to Pray”. Dr. Jones’ three lectures provide exposition of Luke 11:1-13, of the prayer itself and the related parable. Among the highlights from this series, Hywel Jones exposited Luke 11:1, the introductory words that we usually do not think about, which provide the setting and the fact that Jesus was praying in a certain place and for a specified time. The Luke 11 account is shorter than the Matthew 6 parallel, but Luke’s version should not be considered incomplete; it has the same basic content that is expanded on in the Matthew 6 version. This prayer has some similarity, along with important differences, to other 1st century Jewish prayers in its form. The Lord’s Prayer (a model prayer for us to follow) fits the common pattern, yet includes a personal touch: the word “Father” and “my” personal father, and that we are to forgive others “as we have been forgiven.”
I do not see these concepts as really absent from the Old Testament. Throughout the Psalms, Proverbs, and the Prophets, for example, we have many instances of Israel in a corporate relationship with “Our Father,” yet this God is personally prayed to by the psalmist. Though the Old Testament does not use the explicit terminology found in the New Testament, certainly texts such as in Proverbs point out the need of forgiveness for ourselves as well as extending mercy and kindness (and forgiveness), instead of holding grudges or doing wrong to our neighbor. Certainly it is true, though, that the gospel texts of The Lord’s Prayer set out clearly the things that are more implied in the Old Testament, as to our prayers and the right perspective.
These lectures provide a good overview of the Lord’s Prayer, with consideration of the two passages (Luke and Matthew) and the overall historical context. For a more in-depth, book study, Mohler’s The Prayer That Turns the World Upside Down is good for basic theology as related to the clauses of this prayer — easy reading, yet very instructive on so many areas of theology. A sampling of a few quotes:
All we can learn about God from his revelation is designated his Name in Scripture…. A name is something personal and very different from a number or a member of a species. It always feels more or less unpleasant when others misspell or garble our name; it stands for our honor, our worth, our person, and individuality. … There is an intimate link between God and his name. According to Scripture, this link is not accidental or arbitrary but forged by God himself. We do not name God; he names himself. … Summed up in his name, therefore, is his honor, his fame, his excellencies, his entire revelation, his very being. – Herman Bavinck
Prayer and praise are like a bird’s two wings: with both working, you soar; with one out of action, you are earthbound. But birds should not be earthbound, nor Christians praiseless. – J.I. Packer
Mohler’s book, the PCRT lectures, and the classic Reformed Puritan resources all contribute to a good study on this model prayer, the Lord’s Prayer — a few verses in scripture, yet packed with so much meaning, truths that we can never exhaust and will always be learning and gaining new insights.
James Montgomery Boice, Eschatology, and the Philadelphia Reformed Theology Conferences
Another great Bible teacher I am coming to appreciate is the late James Montgomery Boice. I had heard of him over the last few years, especially in reference to both dispensational and historic premillennialism, but had not yet listened to him or read any of his books. Online discussions have considered the question of whether he left dispensationalism, and when he became historic premillennial, especially since his writings on the subject were more from the dispensational premillennial perspective.
Leaving that particular question aside, though, Boice provided some great teaching – and on other topics as well. I’ve been perusing the archive of past Reformed Theology conferences available at the Alliance of Confessing Evangelicals’ Reformed Resources, and the early Philadelphia Conferences include many lectures from James Montgomery Boice, including an interesting set from 1986 on eschatology (MP3 download set available here). This set of 7 lectures includes two from Boice as well as an interesting lecture from Moishe Rosen, the founder of Jews for Jesus. Of interest here, Rosen, in ‘Does Israel have an Earthly Future?’ addressed the very same doctrinal points that have been more recently popularized by John MacArthur’s “Why Every Calvinist Should Be a Premillennialist” and Barry Horner’s publication of Future Israel. Over 20 years before these two events from 2007, Rosen taught the same: God’s Sovereignty in Election, including national election of the Jews and God’s faithfulness to His promises; and the problem and inconsistency of appropriating the covenant blessings for Israel (from Deuteronomy) as spiritualized about the church while rejecting the covenant curses, such that the church only gets the blessings and Israel only gets the curses.
Boice’s lectures on “Where is History Going?” and “On Death and Dying” also were well-presented and very informative. I especially appreciated his insights in the latter, in reference to three types of societies – death-affirming, death-denying, and death-defying. The lectures address a timeless matter, and our society now is no different from a generation ago in its death-denial with emphasis on youth (even today as the famed “Baby Boomer” generation is no longer young but still trying to put off old age) and the euphemisms we use to refer to people who have died and no longer with us.
After starting off with a great Presbyterian joke for a good laugh, Boice described the three types of societies — the ancient Greeks an example of a death-accepting culture, and 1 Corinthians 15 the death-defying Christian view – along with exposition of the two deaths in Genesis 50, Jacob and Joseph. The information about Elisabeth Eliot’s experience was interesting, how to cope with death, as she was twice widowed – the first case well-known, her husband Jim Eliot martyred, but also her second husband dying the slower death of cancer. Genesis 50, especially Jacob’s death and the Egyptian burial customs, gives us great instruction as to how we honor the dead. Joseph and family were in a pagan land, yet they still observed and showed respect to Egypt’s burial customs (embalming, and the lengthy time of mourning), as nothing objectionable for the people of Israel. Yet Jacob was buried in the promised land, and Joseph’s remains left in Egypt provided them with the future hope of their later Exodus.
As noted in a recent online discussion in a historic premillennial group, Boice did not often speak on millennial views or Israel’s future, considering these as secondary matters, yet this 1986 Philadelphia Conference addressed some of these issues. And the many other topics that Boice did address include good lectures and Bible study. I plan to continue listening to more of James Montgomery Boice’s teaching, including his lectures at other Philadelphia Reformed conferences from the archives (available at ReformedResources.org, from the Alliance of Confessing Evangelicals).
Scripture Thoughts 