“Our definition of atonement must be derived from the atonement of which Scripture speaks. And the atonement of which Scripture speaks is the vicarious obedience, expiation, propitiation, reconciliation, and redemption performed by the Lord of glory when, once for all, he purged our sins and sat down at the right hand of the majesty on high” (John Murray, Redemption – Accomplished and Applied, 55).
Monthly Archives: October 2013
Blood-Friends: Faith and Works
J. C. Ryle quoting Samuel Rutherford: “Believing and doing are blood-friends” (J. C. Ryle, Holiness, 48).
Psalmody: Meditation and Praise
A lengthy excerpt, but much food-for-thought on the function and design of the Psalms.
And it is my thesis, in this chapter, that in the Psalms, praise is the expected outcome, but meditation is the underlying activity which we undertake in Psalm singing. Unlike modern church songs which are primarily about ‘getting right to the point’ and declaring praise, the Psalms are designed to help people who don’t always feel like praising begin by meditating on the mess the world is in, and only through a full and robust process of meditation, to come out with praise.
Praise is so vital an outcome from psalmody that we use the word ‘Psalms’ (lit., ‘Praises’) to describe them. In Hebrew, the volume is called Tehilim, meaning ‘praises,’ and in Greek it is called Psalmoi, which likewise indicates songs of joy and praise. But even a cursory reading of the Psalms reveals that they are not all hymns of declarative praise. There is a lot of moaning and groaning going on in the Psalms. The book is called ‘Praises,’ not because each individual hymn contained in it is joyful. The book is called ‘Praises’ because the nature of the whole collection is to carry us from sorrow to praise.
We use a similar method for naming streets in our culture. I live on the edge of Indianapolis, just south of another city called Lafayette. One of the major north-south routes on my side of Indianapolis is a street called, ‘Lafayette Rd.’ It is called Lafayette, not because I live in the city of Lafayette (I live in Indianapolis), but it is so named because, if you follow that road where it leads, you will end up in the city of Lafayette.
In the same way, the book of Psalms is so named because these are sung meditations, which meet us in the ‘city of confusion and trouble’ where we live and, if we follow them where they take us, they carry us ultimately to the ‘city of praise and rejoicing.’ This is true of each Psalm within its own compass on the small scale (each Psalm, generally trends to lift us from questions to answers). This is also true of the Psalmbook as a whole. In fact, the Early Church Father Gregory of Nyssa, wrote a book [Inscriptions of the Psalms] in the fourth century to describe how the Psalter carries us from the sorrow of living in a place of ungodly, sinners, and scorners (in Ps. 1) to the heavenly assembly of joy (in Ps. 150) (Michael LeFebvre, Singing the Songs of Jesus: Revisiting the Psalms, 96-98).
WCF. III. Of God’s Eternal Decree – 3-5. Q & A
Blogging through and answering the questions from G. I. Williamson’s The Westminster Confession of Faith for Study Classes for personal review and comprehension.
WCF. III. Of God’s Eternal Decree – 3-5.
1. Why is the doctrine of predestination so seldom acknowledged even though it is so clearly taught in Scripture?
The doctrine of predestination is so seldom acknowledged because of the perversity of man. Scripture clearly teaches this doctrine, but it is man who refuses to hear God’s word by faith (and with humility). “And the chief cause of man’s constant misreading of Scripture regarding this matter is his perennial desire to have a better opinion of himself than is warranted” (33).
2. What does sinful man deserve?
Sinful man deserves wrath and damnation.
3. What classic example in Scripture proves this doctrine [doctrine of predestination]?
The classic example is of Jacob and Esau – Romans 9:11-15 “For the children [Rebecca’s children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.”
4. How much did they have “in common” to begin with? At the “end”?
According to their nature, they being twins, to begin they had everything in common. In the end, however, they were totally different – “Jacob was chosen to eternal life, and Esau was passed by and left to the punishment he deserved” (33).
5. How does this case prove that it was God (alone) who made them differ?
This case proves that it was God alone who made them differ because Romans 9:18 says, “He [God] hath mercy on whom he will, and whom he will he hardeneth.”
6. What Scripture asserts that God has “the right” to do this?
God is the Creator, thus, he has a right over his creation, as Romans 9:21 teaches – “Hath not the potter [God] power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?.” Commenting on this Williamson says, “God has a right to give damnation to Esau, who deserves damnation, and eternal life to Jacob, who also deserves damnation” (33).
7. What is meant by saying that God’s predestination is not “conditional”?
Williamson says, “But what is of cardinal importance is to recognize that God’s sovereign determination of the destinies of the souls of men is not conditional. There is no difference between Jacob and Esau for the sake of which God chose the one and rejected the other” (33). God’s predestination of man is wholly of grace. God’s predestination of man is not conditioned by the works of man.
8. If man could fulfill some condition upon which basis God would then elect him, what teachings of Scripture would be denied?
If man could fulfill some condition upon which basis God would then elect him, it would deny what Scripture teaches in Ephesians 2:8-9 – “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” – and in Romans 11:6 – “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.”
9. Why has God chosen the ones he has chosen?
God has chosen the ones he has chosen because of grace, that is, because of pure, unmerited favor. Ephesians 2:5-6 “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Williamson says, “Scripture informs us that divine election is conditioned upon not something in the creature but rather something in God. It is the good pleasure, the delight of God, which is the basis of Election” (34). See Luke 10:21 – “In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.”
10. Why has God chosen some and passed others by?
Why did God do this? This God has done for his own glory. “God will bring glory to himself, or rather will manifest his glory. He will display the perfection of his holiness by wrath against sin in the destruction of the wicked and he will display the perfection of his mercy and love in saving the elect” (34). If what we stated earlier is true, that “Sinful man deserves wrath and damnation,” then it is obvious that both the perfection of God’s holy justice and the perfection of God’s merciful grace manifest his glory.
Meditating on Scripture
Regarding the spiritual discipline of Bible intake and meditation, Donald S. Whitney quotes William Bridge: “Friends, there is an art, and a divine skill of meditation, which none can teach but God alone. Would you have it, go then to God, and beg of God these things” (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 62).
WCF. III. Of God’s Eternal Decree – 1-2. Q & A
Blogging through and answering the questions from G. I. Williamson’s The Westminster Confession of Faith for Study Classes for personal review and comprehension.
WCF. III. Of God’s Eternal Decree – 1-2.
1. What distinguishes a “person” from all other beings or things?
A person has a “will” and acts according to purpose, which distinguishes the person from other beings and impersonal things.
2. What kind of “plan” or “purpose” must of necessity belong to an “infinite, eternal, and unchangeable” personal being?
Such a “plan” or “purpose” must necessarily be infinite, eternal, and unchangeable, for it will have the attributes of the person whose “will” is at back the plan. “God is an infinite, eternal, and unchangeable Person. Therefore his plan or purpose must ever have been a part of his infinite, eternal, and unchangeable existence” (30).
3. Cite a Scripture text proving that all existence is controlled by God.
Ephesians 3:11 speaks of God’s eternal purpose which He purposed – “According to the eternal purpose which he purposed in Christ Jesus our Lord.” And Ephesians 1:11 speaks of God’s controlling all things – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”
4. Cite a Scripture text proving that the most minute details of existence are controlled by God.
Ephesians 1:11 speaks of God’s controlling all things (“all” includes even the most minute details) – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.” Also, in Matthew 10:29, Christ says, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.”
5. Cite a text proving that seemingly accidental events are controlled by God.
The narrative in 1 Kings 22 records several seemingly accidental events which are controlled by God.
6. Cite a text proving that evil acts are predetermined by God.
In Matthew 18:7 Jesus says, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” God has predetermined/predestined all events, even evil, but these acts are committed because men freely choose to do so.
7, Cite a text proving that evil acts are nevertheless “free.”
Acts 2:22-23 teaches that God foreordained that Christ would be delivered for death by the rulers of Israel, but it being done on account of their wicked volition – “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.”
8.. Cite a text proving that “good” acts done by regenerate persons are predetermined by God, and yet also “free.”
Because “will” flows from nature, the regenerate, who have been given a new nature through regeneration, are capable of freely doing “good” acts, this being taught in Matthew 7:17a – “Even so every good tree bringeth forth good fruit.”
9. What do we mean when we say that a man is “free,” or acts “freely”?
Man is free if “not forced by any power outside himself to do that which is contrary to ‘what he wants to do'” (31).
10. Why are the unregenerate, though free, certain to do only evil?
The unregenerate are free, they have liberty, but they do not have the ability to do good because of their evil nature (due to original sin). They do not have the ability to do good because will flows from nature. As Matthew 7:18 says, “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.”
11. Why are the regenerate, though free, certain to please God?
They are certain to please God because they have a regenerate nature (which is a gift given to them by God), thus, they have a good will “which is in accord with the will of God” (31).
12. Can God foresee (or foreknow) before he predetermines? Vice versa? Why?.
No and No. God’s foreknowledge and predestination are not at odds with one another. As Williamson says, God foreknows things with certainty because God guarantees the certainty. God determines all that exists. This is the case because of the impossibility of the contrary, i.e., if it were not true then God would not be the only self-existent being.
Life and Doctrine
Ned Stonehouse quotes from one of Machen’s letters, “[Christianity] was certainly not a way of life as distinguished from a doctrine, or a way of life expressing itself in a doctrine, but it was a way of life founded upon a doctrine. It was founded more especially upon a proclamation of something that happened. The primitive Church proclaimed the happening after the first great act in it had occurred; Jesus proclaimed it by way of prophecy, but the primitive Church and Jesus were alike in proclaiming an event,” then providing this additional thought:- “He [Machen] had shown that the experience of men was not the foundational fact of the Christian gospel but what God had accomplished once for all in Christ, and that Christian experience is essentially the response which men through the Holy Spirit make to the proclamation of these glad tidings” (Ned B. Stonehouse, J. Gresham Machen – A Biographical Memoir, 349).
Theology and Controversy
I remember distinctly during undergraduate studies my Theology instructor telling our class, “Theology is controversial.” There were two maxims our instructor had us repeat throughout the class, the former more frequently than the latter, and they were, “I am a theologian,” and “Theology is controversial.”
Theology is messy business. Case in point: recently Peter Leithart critiqued theological musings from David Bentley Hart’s newest book. Leithart defends the literal sense of Scripture, contra Hart, and Leithart’s comments are excellent, but, additionally, the article is a good reminder that, as my undergraduate professor said, “Theology is controversial.” So, here we have two learned and well respected churchmen, but they just don’t see eye to eye. Thus, controversy.
Prayer and Work
“Praying and working are two different things. Prayer should not be hindered by work, but neither should work be hindered by prayer. Just as it was God’s will that man should work six days and rest and make holy day in His presence on the seventh, so it is also God’s will that every day should be marked for the Christian by both prayer and work. . . . Without the burden and labor of the day, prayer is not prayer, and without prayer work is not work. This only the Christian knows. Thus, it is precisely in the clear distinction between them that their oneness becomes manifest” (Dietrich Bonhoeffer, Life Together, 69-70).
CREC: Ordination Examination
For the past four months I have been working with the Ordination Examination Committee of Knox Presbytery (CREC), in preparation for my Oral Examination, which took place this past Tuesday (10/15/13) at Presbytery. The Oral Examination took place on the floor of Presbytery, overseen by the Committee, and after the examination concluded the Presbytery went into executive session, deliberated, and voted to recommend me to the local Session at CCRC for ordination.
The Ordination Examination process was long and hard: I worked with the Committee, which involved interviews, phone calls, emails, research/writing papers, filling out pastoral case studies and written exams, etc. I am thankful for how God manifested his glory during the process. It was spiritually rewarding. I am, however, thankful to be finished. Although it is an oversimplification, in general this is what I did in order to prepare for my ordination examination:
Systematic Theology
I worked through my notes from Beeke and Ferguson’s Reformed Confessions Harmonized, Williamson’s WCF for Study Classes, Turretin’s Institutes, and Calvin’s Institutes.
Bible
I worked through my notes for Bible, e.g., comprehension, book outlines, lists, characters, etc.
Ordination Study Guide
I filled out and reviewed the CREC’s ordination study guide.
Church History and the Trinity
I thumbed through several volumes on Church History and the Trinity, e.g., Shelley, Placher, Curtis, and Letham.
Exegesis Papers, Written Exams, and Case Studies
I reviewed the exegesis papers, written exams, and pastoral case studies I turned into the committee as requirements during the ordination examination process.
In hindsight, I wish I had spent more time figuring out what I didn’t know. I should have been more systematic about determining where the gaps were for both doctrinal/biblical knowledge and pastoral reflection and wisdom.