Bold Reformers Refuse to Compromise the Truth

My grandfather, the late Rev. V.W. Steele, used to say, “Never compromise the truth.” “Never sell your soul for a mess of pottage,” Grandpa would surmise, with fire in his eyes. He understood the deadly influence of compromise, which plagued the church in his generation. He saw the crippling impact of liberalism, which waged war against the Bible and stifled the people of God. Few people listened to V.W. Steele’s counsel. Even fewer are listening today. So, compromise continues to make inroads in the lives of God’s people, in the local church, and in mainstream culture.

The Trauma of Compromise

Compromise is traumatic because it wreaks havoc on our lives. “The human spirit,” David Wells writes, “is now being moved not by profound thinking but by the experience of living in a metropolis presided over by bureaucracy, tranquilized by television, awash with the racket of closing cultures.”1 The end result of compromise is a suffocated church which is producing spiritual weaklings, unable to discern and powerless to make a difference in our world.

Explanation of Compromise

Compromise is a lowering of standards. It is, as the New Oxford American Dictionary defines it, a matter of accepting “standards that are lower than is desirable.” Such a move is not in keeping with historic Christianity. Indeed, compromise fails to honor the living God.

Compromise is a gradual erosion of what was once cherished. Typically, this deterioration is slow-moving; it does not take place overnight. Rather, it is an imperceptible, steady decline, which may not even be recognizable until it is too late. Like ocean waves that slowly chip away at the shore on a beautiful beach, so too, compromise gradually erode the professing Christian who gives in to its demands.

Compromise is a cowardly pursuit. This mindset places higher regard for comfort and pleasure than the truth of God’s Word. This cowardly pursuit may feel right initially, but it eventually leads to a life of misery (Ps. 1:5-6).

Compromise is ungodly. It is man-centered. It placates and caters to the flesh. It is opposed to the things of God. In our generation, compromise is viewed as a strength instead of a vice. John MacArthur observes, “Compromise has become a virtue while devotion to the truth has become offensive.”2 Compromise is viewed as a necessary and strategic move in a pluralistic society. Compromise may look right, but if left unchecked, it always leads to disaster. The Scripture warns, “There is a way that seems right to a man, but is end is the way of death” (Prov. 16:25).

The Trial of Luther

Martin Luther understood the paralyzing effects of compromise. He saw how compromise slithered its way into the fabric of the church and began to devour the gospel, verse-by-verse and line-by-line. He witnessed how compromise in the priesthood eroded the integrity of the church from the inside out. Luther’s pilgrimage to Rome awakened him to the compromise that plagued the church. Martin Marty notes, “He expressed shock at the chaos, the filth, and the practices of locals who urinated in public and openly patronized prostitutes.”3 He watched with horror as the church he loved grew more and more like the world.

Luther never dreamed he would experience such wanton excess and sinfulness as he made his way to the holy city: “When I first saw Rome, I fell to the ground, lifted my hands, and said, ‘Hail to thee, O holy Rome.’” That impression quickly dissolved, however. He continued, “No one can imagine the knavery, the horrible sinfulness and debauchery that are rampant in Rome.”4 In Luther’s mind, the die was cast. And a new context emerged; a context that would set the stage for the Protestant Reformation.

Traits of a Person Who Refuses to Compromise the Truth

Like Luther, the apostles in the first-century church were swimming against the cultural tide. In Acts 5, their boldness landed them in prison (v. 18). But God performed miracles to advance his sovereign purposes: “But during the night an angel of the Lord opened the prison doors and brought them out” (Acts 5:19).

God instructs these men to preach the gospel: “Go and stand in the temple and speak to the people all the words of this Life” (Acts 5:20). Two imperative verbs appear in verse 20. God commands the apostles to “go” (poreúomai). And God commands these men to “speak” (laléō). Both verbs are written in the present tense, which suggests ongoing action, an unceasing ministry of proclamation – despite the persecution they will continue to face.

The response of the apostles is recorded in verse 21: “And when they heard this, they entered the temple at daybreak and began to teach. Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought” (Acts 5:21). The apostles respond with obedience, decisiveness, and bold resolve. The apostles were bold reformers!

When confronted by the officials, the response of the apostles is consistent with God’s command: “The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins” (Acts 5:30–31).

But pay close attention to the guiding principle that precedes the response of these bold reformers: “But Peter and the apostles answered, “We must obey God rather than men” (Acts 5:29). The Greek word translated “obey” (peitharchéō) means to trust or obey with confidence. That is to say, the apostles placed supreme faith in the living God, so much that they were willing to obey God from the heart. This brand of bold obedience is prepared to endure the consequences and glorify God, even to the point of death.

What are the defining features of a bold reformer who refuses to compromise the truth? What unshakeable and unbreakable principles will guide bold reformers down a path that stands strong and steadfast before God?

A bold reformer is committed to the truth of the gospel

Bold reformers do not read the opinion polls. They do not canvas the neighborhood to see what people are interested in hearing. They do not smooth out the rough edges of the gospel in order to gain a wider hearing. They listen to God’s Word; they obey God’s Word; they surrender to the lordship of Christ. Bold reformers are committed to the veracity of the gospel.

A bold reformer will take risks for the sake of the gospel

John Piper makes a strong case for taking risks for the sake of the gospel: “It is the will of God,” writes Piper, “that we be uncertain about how life on this earth will turn out for us. And therefore it is the will of the Lord that we take risks for the cause of God.”5 Piper continues, “If our single, all-embracing passion is to make much of Christ in life and death, and if the life that magnifies him most is the life of costly love, then life is risk, and risk is right. To run from it is to waste your life.”6

A commitment to boldness and taking risks for the sake of the gospel is a countercultural pursuit, one that will draw blank stares from some people and invite stern criticism from others. Yet, a willingness to take risks is a crucial qualification on the bold reformer’s resume. Owen Strachan likewise urges Christ-followers to take risks. He writes, “We’re saved to plunge headlong into a life of God-inspired, Christ-centered, gospel-driven risk. We don’t know when the Master is returning; we don’t know what may come of our efforts. We’re not guaranteed any earthly results. But we are called to work while there still is time.”7

So, bold reformers cut against the cultural grain. They step out in faith and trust God with the results. They go places where others fear to tread, and they leave the results with God. And they may, in the final analysis, pay the ultimate price, but will also reap a heavenly reward. A bold reformer will take risks for the sake of the gospel.

The world does not need a compromised church. The compromised church will give the world what they want, not what it needs. The compromised church says, “The world is tired of expository preaching.” The compromised church says, “We don’t exercise church discipline on the unrepentant—we just love them.” The compromised church says, “Tone down the message.”

The world needs bold reformers who refuse to compromise the truth! The world needs Christians who say what they mean and mean what they say. The world needs believers who value conviction and maintain fidelity to the Word of God. The world needs blood-bought Bible folks, people who will go to any length to be numbered among the obedient. Herman Bavinck rightly identifies such a person, a theologian who bears the marks of a bold reformer: “Bound by revelation, taking seriously the confessions of the church, a theologian must appropriate the Christian faith personally. This is a liberating reality; it made it possible for heroic figures such as Martin Luther to stand up to false teaching and misconduct in the church. We must obey God rather than men.”8

May God raise up a new generation of bold reformers who draw clear lines; people who are convinced of the truthfulness of Scripture; leaders who refuse to back down. This world desperately needs to hear from bold reformers who refuse to compromise the truth!

My books are available here!

  1. David F. Wells, No Place for Truth (Grand Rapids: Eerdmans Publishing Company, 1993), 287. ↩
  2. John F. MacArthur, Reckless Faith: When the Church Loses Its Will to Discern (Wheaton: Crossway Books, 1994), 47. ↩
  3. Martin Marty, Martin Luther: A Life (New York: Penguin Books, 2004), Kindle edition, Loc. 278. ↩
  4. Martin Luther, cited in Stephen Nichols, Martin Luther: A Guided Tour of His Life and Thought (), 30. ↩
  5. John Piper, Risk is Right: Better to Lose Your Life Than Waste It (Wheaton: Crossway Books, 2012), 30. ↩
  6. Ibid, 17. ↩
  7. Owen Strachan, Risky Gospel: Abandon Fear and Build Something Awesome (Nashville: Thomas Nelson Books, 2013), 30. ↩
  8. Herman Bavinck, Reformed Dogmatics (Grand Rapids: Baker Academic, 2011), 15. ↩

The Sin of Cynicism

The church is far from perfect. A quick look reveals that imperfect people sin against each other in the church. Pastors betray people. People slander their leaders. The sins of gossip, pride, and adultery are more common than we care to admit. Sins of words wound weary people. Sexual sin destroys families and brings shame to the body of Christ. The cycle seems endless, like a slow drip that never ends. Drip, drip, drip.

The Description of Cynicism

The ripple effects of sin have consequences that involve people both on an individual and corporate level. One of those consequences is cynicism, a disposition marked by a distrust of people, which leads to a pessimistic and gloomy attitude toward life. Such an attitude may target people or the institutions they serve. Cynicism is not merely a negative attitude; it is linked to a disposition that affects people and their approach to life and ministry.

Cynicism is a wholesale “distrust of others’ motives, a belief that people are primarily driven by self-interest, greed, or dishonesty, leading to a pessimistic view that humanity’s professed ideals are false.” Of course, cynicism comes in varying degrees. But when cynicism takes root in our hearts, it will affect how we live the Christian life. We will become less grateful, less joyful, and increasingly skeptical. Ouch! If this description sounds a lot like you, get in line. It has become part of the warp and woof of our culture. However, my primary concern is how cynicism rears its ugly head within the church.

Cynicism has a stranglehold on the church. The seeds of cynicism begin when people we trust fall into sin. One of the Christian leaders who greatly impacted my life succumbed to sexual immorality and was removed from his preaching post. His sin forced him to tender his resignation at his church, the seminary he served at, and the ministry he founded. Looking back, I’ve lost count of the number of pastors and professors who have committed disqualifying sins. My heroes disappointed me. My heart has been crushed many times. But I am reminded, except for the grace of God, there go I.

When Christian leaders are exposed, discredited, and disqualified from ministry because of sin, cynicism’s seeds can germinate rapidly and make the unsuspecting victim fall prey to its hideous designs. Negativity and skepticism replace God-centered faith when cynicism blooms in the heart.

The Diagnosis of Cynicism

Diagnosing cynicism is challenging, to be sure. How can we tell if cynicism has taken root, and how can we avoid it? Several diagnostic questions will help monitor our propensity to grow cynical:

  • Am I growing increasingly cold toward other people?
  • Is my trust in church leadership declining?
  • Do I find my attitude growing darker and more pessimistic?
  • Is my love for ministry wavering?
  • Am I ungrateful?
  • Do I struggle to believe people?
  • Do I struggle to believe the best about people or a given situation?
  • Do I struggle with giving people the benefit of the doubt?
  • Am I always waiting for “the other shoe to drop?”
  • Do I have difficulty trusting people?
  • Is my confidence in the local church waning?
  • Has my attitude impacted my involvement in ministry?

These diagnostic questions will help address what is primarily a heart issue. When people disappoint us and the church misses the mark, we have a tendency to become cynical.

There is a predictable pattern that takes place in our hearts, a trajectory, if you will, that involves cynicism. It begins when someone disappoints us or sins against us. They might lie to us, lie about us, betray us, or sin against us in some way. It might be a sin that is personally experienced, or it may be a sin that someone commits whom we have never even met.

The Dangers of Cynicism

When someone sins (either directly or indirectly), if we don’t process the pain of that transgression through the lens of the cross, we will slowly move down a path of doubt, bitterness, skepticism, mistrust, and anger. Cynicism may start small, but if left unchecked, it will grow incrementally, leaving us paralyzed and ineffective.

Without the cross of Christ, we are all destined to walk down a cynical path. The dangers of succumbing to cynicism are serious, indeed. For the cynic will eventually lose all trust in people and find themselves in a posture of seclusion and self-righteousness. You might reason:

  • “I paid my dues, and this is what I get in return?”
  • “I have served God faithfully, and the people around me couldn’t care less.”
  • “I have sacrificed for the Lord and received so little in return.”

Notice the common theme in the above responses, namely, self-focus. Each of these responses reflects a growing cynicism that takes root in our hearts. When the sin of other people affects us directly, we have a tendency to turn inward and ultimately walk away from the command to love our neighbors (Matt. 22:39). We reach a point where the hurt is too great to engage anymore. Generosity is minimized. Spiritual gifts are underutilized. Motivation is stunted. Eventually, ministry comes to a screeching halt – all because we’ve turned inward, which is a polite way of acknowledging that we have succumbed to the sin of pride and selfishness. We have allowed cynicism to rule our hearts.

The more glaring problem with cynicism, which takes place deep in our hearts, has to do with God. Cynicism at its root is a failure not only to refuse to trust people; it is a failure to trust God and his promises. And when we fail to trust God, we fail to love God, which, according to Jesus, is the greatest commandment (Matt. 22:37-38).

We get more than we bargained for when we slide down the slippery slope of cynicism. Cynicism is far more than a mere attitude that surfaces from time to time. This is a sin that needs to be rooted out and repented of. The sin of cynicism is serious indeed.

When we peel back the layers of cynicism, we find pride, selfishness, self-righteousness, and a failure to trust in God’s good providential plan. Joseph’s life is a stunning example of a man who could have easily slid into the sin of cynicism. He was hated by his brothers, left for dead in a pit, sold into slavery, falsely accused by Potiphar’s wife, and unjustly thrown into prison. Joseph consciously chose to forgo the path of cynicism. When he faced his brothers, who had betrayed him, his faith shone. Instead of hurling insults at them or using his political power as an act of revenge, he chose to trust in God’s providential control. Joseph responded to betrayal, false accusation, and acts of wickedness with a gigantic heart of God-centered faith! In Genesis 50:20, he says to the brothers who sinned against him, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.”

The Duty of Christ-followers

Our challenge is to identify the sin of cynicism and allow the Holy Spirit to root out its diabolical influence from our lives, and learn to be content, even when other people sin against us. While our duty is to run from the insidious sin of cynicism, we must consciously choose to delight in God’s providential plans and respond with the God-centered faith of Joseph.

Our duty as followers of Christ is to put sin to death. One of those sins is cynicism. The apostle Paul writes, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming” (Col. 3:5-6). We don’t normally equate cynicism with the sins that Paul outlines in these verses. But the five sins he mentions in verse 5 are not a comprehensive list. He merely samples what he describes as “earthly.” The sin of cynicism, then, is certainly numbered among the sins that need to be put to death. Cynicism, as we have seen, is both destructive and debilitating. So we move forward in obedience by killing the sin of cynicism.

Put to death comes from a Greek term that means, “To stop a state or activity with lethal determination; to put something to death.” The King James is even more provocative:

Mortify therefore your members which are upon the earth … (Col. 3:5)

Mortification, according to John Stott, is “a clear-sighted recognition of evil as evil, leading to such a decisive and radical repudiation of it that no imagery can do it justice except ‘putting to death.’”1 The Puritan divine John Owen says, “The vigor, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.”2 Our battle with sin is holy warfare. We dare not take a pea-shooter onto the spiritual battlefield. We don’t take a squirt gun or a BB gun. Such a move would be costly, to say the least.

The sins that Paul mentions, which we have argued are not a comprehensive list, lead to idolatry (Col. 3:5). In other words, sin unchecked leads to turning away from the living God and a preoccupation with false gods.

Stephen Charnock draws the curtain and reveals exactly what is happening behind the scenes:

All sin is found in secret atheism … All the wicked inclinations of the heart … are sparks from this latent fire; the language of every one of these is this, “I would be a Lord to myself, and would not have a God superior to me.”

Every sin is a kind of cursing God in the heart; an aim at the destruction of the being of God, not actually, but virtually … A man in every sin aims to set up his own will as his rule, and his own glory as the end of his actions against the will and glory of God.3

The Bible is clear on this matter: We must put sin to death. Avoid sin at all costs. Don’t dabble in sin. Don’t even contemplate sin. We must kill the sin of cynicism! The apostle Paul adds, “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Rom. 8:13).

Four critical principles will push us on the path of victory as we commit to putting cynicism to death, in particular. First, killing cynicism requires decisiveness. John MacArthur writes, “Believers are to make a decisive resolution to put sin to death, bring the flesh under subjection to the Spirit-filled disposition.”4 We must be proactive. We must prepare ourselves. We must actively demolish the sin of cynicism.

Second, killing cynicism requires a keen understanding. The Bible contains both indicatives (what God has done) and imperatives (what God commands us to do). Some people make the mistake of downplaying the imperatives in Scripture. But Kevin DeYoung reminds us:

There is nothing sub-Christian in talking about obedience to God’s commands. There is nothing inherently anti-gospel in being exhorted to keep the imperatives of Scripture. There is nothing ungracious about divine demands. Just the opposite, in fact, – there is grace in getting law … Both the indicatives of Scripture and the imperatives are from God, for our good, and given in grace.5

Third, killing cynicism requires trust in the Holy Spirit. Paul instructs us to put sin to death by the Spirit. Mortification, then, is not a method; it is a mindset. Ray Ortlund Jr. encourages us with a proper mindset. He says, “It is faith at work. It is a determination to stop dying and start living in the fullness of the Spirit. It is hungering and thirsting for righteousness so much that we act boldly and lay hold of it, looking to the Lord moment by moment for strength.”6 When cynicism rears its ugly head, trust in the Holy Spirit to accomplish a good work in your life.

Finally, killing cynicism requires obedience. As you consider the sin of cynicism, ask:

  • What habits need to be erased in my life?
  • What thought patterns need to be renewed in my life?
  • What attitudes need to be adjusted in my life?
  • What does repentance look like for me?

The crucial question is this: How is the gospel shaping my heart? The Puritan, Isaac Ambrose, weighs in: “Nothing will purify the heart, and mortify sin, like looking unto Jesus, in his love, agonies, and death. If God mercifully delivers you from the power of your inbred corruptions, and the snares of the devil, and blesses you with a pure heart, and a quiet mind, spend the remainder of your days with gratitude to God for such peculiar favors.”7 Our aim is radical obedience to Christ and his commands. So we strive each day to put cynicism to death by the power of the Spirit.

The Delight of Christ-followers

While demolishing the sin of cynicism is certainly a duty we must carry out, it is also a supreme delight. Notice again, Paul’s emphasis in Romans 8:13 —

For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.

When you submit to Scripture and put cynicism (or any sin for that matter) to death, you will experience life! The Greek word translated as live means “to live supernaturally.” In other words, when you obey God, you will begin to really live! Killing the sin of cynicism, in the final analysis, is both a duty and a delight.

Conclusion

We have discovered that cynicism resides in the heart. We have learned about the dangerous ways that cynicism affects our lives by turning us away from loving people and loving God. And we have come face to face with the command to root out cynicism, to mortify it by the power of the Spirit, which results in daily victory as we obey God.

While the cycle of cynicism seems like a slow drip that never ends, constantly reappearing in our lives, our hope is that one day the insidious sin of cynicism will be finally erased and eradicated. Christ has set his people free from the penalty of sin. Christ has set us free from sin’s power. And one day, Christ will deliver us forever from sin’s very presence: “Behold, I am making all things new” (Rev. 21:8).

In the meantime, we see through a glass darkly. And we recognize the need to be a God-centered people. When Christ is the chief object of our affections, our pettiness disappears. When Christ is the chief object of our affections, our complaining ceases. When Christ is the chief object of our affections, we turn our focus from ourselves to him. When Christ is the chief object of our affections, our worship deepens, our fellowship grows sweeter with our friends, and our ministry to one another becomes more fruitful.

So, let us address our “inner cynic” and fight for joy. We stand at the foot of the cross and remember the price our Savior paid to set us free. So instead of being unduly influenced by the sin of cynicism, we commit to trusting people and trusting God. We commit to serving people and serving God. When people hurt us and disappoint us, we forgive them from the heart because Christ forgave us. We love people because Christ first loved us. Instead of withdrawing into our safe little shell, we move outward to impact lives for the glory of God. May the sin of cynicism be daily uprooted in our lives, by the power of the Holy Spirit, and replaced with Christ-centered character, all to the glory of God!

Soli Deo gloria

  1. John Stott, Romans: Good News for the World (Downers Grove IVP, 1994), 228. ↩
  2. John Owen, Of the Mortification of Sin in Believers (Edinburgh: Banner of Trust, 1967), 7. ↩
  3. Stephen Charnock, The Existence and Attributes of God (Grand Rapids: Baker, 1979), 1:93-94. ↩
  4. John MacArthur, The MacArthur New Testament Commentary – Colossians & Philemon (Chicago: Moody Press, 1992), 136. ↩
  5. Kevin DeYoung, The Hole in Our Holiness (Wheaton: Crossway Books, 2012), 52, 55. ↩
  6. Ray Ortlund Jr. Supernatural Living for Natural People: The Life-Giving Message of Romans 8 (Genie’s House: Christian Focus, 2001), 63. ↩
  7. Isaac Ambrose, The Christian Warrior: Wrestling with Sin, Satan, the World and the Flesh (Digital Puritan Press, 2012), Loc. 1453. ↩

The Body Teaches the Soul – Justin Whitmel Earley

Justin Whitmel Earley, The Body Teaches the Soul (Grand Rapids: Zondervan, 2025) 260 pp.

Books about the human body (health in particular) are flying off the shelves these days. Many of these books have good things to offer in the way of overall fitness and include helpful principles that concern nutrition, exercise, longevity, and sleep.

Justin Whitmel Earley’s book, The Body Teaches the Soul: Ten Essential Habits to Form a Healthy and Holy Life is the most recent in a growing body of literature. Here, as the title suggests, we are confronted not only with the challenge to pursue a healthy life; we are called to a life of holiness. The combination of these themes makes Earley’s book stand out above the rest.

Christians have a nasty habit of pitting the secular against the sacred, thus buying into a sort of evangelical gnosticism, a theme that the author explores in some detail. The habits commended in this volume are:

  1. Breathing
  2. Thinking
  3. Eating and Drinking
  4. Sleeping
  5. Sickness and Pain
  6. Exercise
  7. Sex
  8. Technology
  9. Worship
  10. Death and Resurrection

Each chapter guides readers on a journey that should challenge them to a life of health and holiness. For my money, the chapter on worship is especially noteworthy. The author alerts readers to the importance of worship, reminding them that “our bodies are fine-tuned to worship.” Central to this chapter is a critical observation, namely – “Everything that is biological is also theological.” Highlighting this theme should be revolutionary for many, as they have been accustomed to emphasizing the spiritual over the physical, thus taking the gnostic bait once again. Chapter ten also emphasizes physical discipline and spiritual discipline, the sum total that equals holistic worship.

One critique of this volume, despite its many praiseworthy elements, is the author’s encouragement for readers to engage in Lectio Divina, the Latin term for “spiritual reading.” This novel approach to interpreting Scripture is highly subjective and is leading the unsuspecting down paths that are not biblical. This ancient practice that many contemporary Christians are utilizing is a dangerous departure from biblical hermeneutics and should be avoided. Or as David Helms implies, it leads us away from the right meaning and right application of a text instead of toward it.” See Tim Challies’ excellent article, A Danger of Lectio Divina for a more comprehensive critique.

Overall, though, The Body Teaches the Soul is a solid offering that I encourage readers to study and apply to their lives.

The Triumph of Truth

After Saul’s miraculous conversion on the road to Damascus, the church continued to experience explosive growth.

The Proclamation of the Truth (Acts 9:20-22)

Dr. Luke reports Saul’s passion for the truth: “And immediately he proclaimed Jesus in the synagogues, saying, ‘He is the Son of God’” (Acts 9:20). This man was committed to preaching God’s Word, a practice that he would employ on his missionary journeys.

The Opposition to the Truth (Acts 9:23-30)

As soon as his ministry was launched, Saul experienced opposition to the truth. Luke indicates that unbelievers intend to take his life. The Greek term is translated as “murder.” It’s interesting to note that the same murderous intent was pumping in Saul’s veins before he was saved by grace. The persecutor has become the preacher! The murderer has become the man on mission.

Saul also experienced opposition from followers of Christ. “And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple (Acts 9:26). The Christians in the early church were scared to death of this man, the one who oversaw the stoning of Stephen. Simply put, they did not believe the testimony of the former “persecutor in chief.” Thankfully, Barnabas came to his aid and confirmed that he indeed had been miraculously converted; that he has seen the Lord and preached boldly in the name of Jesus (vv. 27-28).

The Triumph of the Truth

The newly convinced Christ-followers in Jerusalem brought Saul to Caesarea and then sent him off to Tarsus when his life was on the line. In the midst of all this chaos, the church does not decline. The church does not flounder. The church thrives! Luke reveals how the truth triumphed in the early church:

So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied. (Acts 9:31, ESV)

First, the church was a peaceful community of faith. Peace (εἰρήνη) means “harmonious relations and freedom from disputes; a state of peace that is a blessing or favor from God.” The early church experienced peace with God and peace with one another. Instead of provoking and envying one another, they were in step with the Spirit (Gal. 5:25-26).

Second, the church was a built-up community of faith. Built up comes from the Greek word that means “to be strengthened, encouraged, and edified.” The apostle Paul highlighted the importance of this kind of community in his letter to the church at Ephesus:

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. (Eph. 4:11–14, ESV)

A built-up church is a unified church. A built-up church is one that is unified around the knowledge of the Son of God, which means she is grounded theologically. A built-up church is growing in maturity – relational maturity, biblical maturity, theological maturity, and ministry maturity. A built-up church is a discerning church, one that is not swept away by the winds and waves of false teaching.

Finally, the church was a thriving community of faith. Whenever a church walks in the fear of the Lord and in the comfort of the Holy Spirit, she can’t do anything but three. This is a church that is experiencing the blessing of God in their midst. Is this not what our Savior promised the disciples in Acts 1?

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. (Acts 1:8, ESV)

This is the church triumphant! What is preventing you from experiencing this kind of peace? Is there an unforgiving spirit that is preventing you from experiencing God’s peace? Are you resisting God in any way that creates roadblocks for you and prevents you from experiencing his peace?

What is preventing you from being built up like the early church in Acts 9? Are you downplaying theology? Are you minimizing the need for theological education? Are you neglecting time in God’s Word?

The truth triumphed in the first century church? Are you a person of the truth? Are you proclaiming the truth? Delighting in the truth? Defending the truth? May the truth triumph daily in your life!

Soli Deo Gloria!

Scrolling Ourselves to Death – Brett McCracken and Ivan Mesa Jr. Ed

Brett McCracken and Ivan Mesa Jr. Ed., Scrolling Ourselves to Death: Reclaiming Life in a Digital Age (Wheaton: Crossway Books, 2025), 243 pp.

The internet has changed life as we know it for the foreseeable future. Despite the benefits of recent technological tools, we are experiencing a phenomenon that should be of grave concern to pastors, parents, and Christian leaders. Some notable authors have highlighted how technological advances are hindering learning and even re-wiring the brain.

Brett McCracken and Ivan Mesa continue the discussion in their recent book, Scrolling Ourselves to Death: Reclaiming Life in a Digital Age. The editors of this fine book lock arms with a formidable team of pastors and Christian thinkers who are committed to offering biblical solutions in a world that is being manipulated by technological pirates, through artificial intelligence and algorithms.

The book draws some of its most potent material from Neil Postman’s book, Amusing Ourselves to Death, first published in 1985. Postman’s warning was à propos at the end of the twentieth century. It is even more serious now. Scrolling Ourselves to Death begins by focusing on Postman’s insights. Patrick Miller writes insightfully, “Your phone is a digital syringe. It’s a gateway to lifelong, brain-altering, relationship-destroying addiction.” Such a warning should readers to pause and reflect, leading them to the next section.

The book continues by noting some practical challenges that face Christian communicators. Matters of apologetics, epistemology, and theology are explored, all subjects that make good use of Postman’s timely observations. Thaddeus Williams makes the keen observation that “Christianity scratches humanity’s deepest existential itches for relationship, freedom, mystery, beauty, awe, hope, and more.” This powerful reality is seen throughout the book and serves as a testament to the authority of God’s word.

The book concludes with a section that provides insight on how the church can minister to a “scrolling death” world. Technological advances are not cast aside here; rather, their use is encouraged with the caveat of caution. In an especially illuminating chapter, Read Mercer Schuchardt never repudiates the use of technology or media. But he admonishes readers to embrace their mission. He writes:

Go touch grass. Put down the phone, give up the screen, and initiate: no matter your age, stop scrolling and start your life. You need only ten thousand hours of deliberate practice to get good at something worth doing, and you’ve got that in spades if you give up the 10.85 hours per day currently devoted to media. That’s just 749 days to get really good at your skill, art, trade, or craft; that’s just two years, which is half the time it takes to acquire a college education.

Scrolling Ourselves to Death is a much-needed work. The authors pick up where Postman left off and offer readers a smorgasbord of practice tools for moving into the future with an eye on the gospel and a heart for the kingdom of God.

I received this book free from the publisher. I was not required to write a positive review.

Hell Bent: How the Fear of Hell Holds Christians Back from a Spirituality of Love – Brian Recker

Brian Recker, Hell Bent: How the Fear of Hell Holds Christians Back from a Spirituality of Love (New York: Tarcher, 2025), 254 pp.

It is refreshing to open a book by an author who is vulnerable and authentic, one who shares everyday struggles with life. Brian Recker’s book, Hell Bent: How the Fear of Hell Holds Christians Back from a Spirituality of Love is indeed vulnerable and transparent. He shares how he gave up a career as a pastor, a decision that cost him a network of friends and a life he anticipated would last for decades. He describes a marriage that crumbled and a transition to life as a single father. Mr. Recker’s authentic approach to writing is refreshing and rare. But tragically, he does not write in a way that is faithful to the Scripture.

The author’s primary concern is to convince readers that hell, as conceived of for hundreds of years of church history and by evangelical Christians, is a myth. Unlike contemporary annihilationists, who believe in hell but reject conscious eternal torment, Mr. Recker repudiates the notion of hell altogether. Recker writes, “Hell — with the fear it inspires, the exclusivity it demands, the judgment it promotes, and the punitive God it portrays — corrupts Christian spirituality.” Questioning and rethinking the doctrine of hell led the author down his own path of deconstruction, which, in his words, is “the term used by a growing movement of people who have begun to investigate the premises of their faith with new eyes.” Recker makes his goal clear at the outset: “I deeply hope that Christians – and everyone else – reject the doctrine of hell.”

But readers will get more than they bargained for in Hell Bent. Brian Recker not only abandons the doctrine of hell (including conscious eternal torment), he also rejects the doctrine of original sin, the inerrancy of Scripture, and penal substitutionary atonement. Additionally, he rejects the gospel as it is presented in Scripture and opts for a social justice model and, not surprisingly, embraces universalism, the idea that all people will be reconciled to God, in the final analysis. To make matters worse, the author affirms the LGBTQ movement, promotes liberation theology (commending authors like James Cone and Margus Borg) and progressive Christianity (commending authors like Richard Rohr and Paul Tillich). Instead of seeing sinners who need to be reconciled to God and redeemed by the blood of Christ, he promotes what he calls, healthy spirituality, defined as “getting in touch with your divine self.” “Whatever makes me feel connected to myself, to God, and to others,” writes Recker, “this is spiritual for me.”

Hell Bent presents another gospel. In the words of the author, “The gospel – the good news – is that you are already fully loved and accepted … Salvation is just a way of describing the moment we come to know and believe that we are already loved, that we have always been loved.” Recker writes, “Hell makes it very hard to believe in our belovedness. The terrifying consequences of our supposed innate wickedness do not leave room for the possibility that God may actually rejoice over us, exactly as we are … God is not going to damn you, especially not for being the way God created you.”

While the author rejects the historical and biblical teaching concerning hell, he posits a cavalier view of hell, which is essentially the hell we create for ourselves. Recker writes, “Hell is real, but it’s not a place. Hell is a metaphor, and as a metaphor, it’s as real as anything.” Commenting on Matthew 25:45-46, where Jesus warns the unrepentant of “going away into eternal punishment,” Recker argues, “Jesus is warning us that when we neglect vulnerable, marginalized people, we create hell for ourselves and for other people.” He continues, “Hell is the natural consequence of our actions, not punishment from God. God does not punish sin in the way we punish each other. Sin is its own punishment.” He approvingly cites the Franciscan priest, Richard Rohr: “We are punished not for our sins, but by our sins.”

Even though Mr. Recker repudiates some fundamental doctrines of historical Christianity, he still professes to be a Christian. He affirms, “Although I’m a Christian, I do not believe it’s essential for people to become Christians to experience healthy spirituality or be connected to God.” He continues, “Jesus invites everyone to a banquet, and the very nature of hell is refusing to join the party.” As one who rejects the doctrine of original sin, he views everyone as “clean.” He argues, “Hell is what happens when we fail to recognize our connection to each other.”

Evaluation

Hell Bent is a complete recasting and reformulation of Scripture. The author picks and chooses the doctrines he likes and abandons the doctrines that fail to meet his personal criteria. The reasons below highlight why I cannot commend this book to any serious-minded follower of Christ.

A flawed view of God

A. W. Tozer says, “What comes into our minds when we think about God is the most important thing about us.” The god in Hell Bent is only loving and never judging. He is presented as “a universal Spirit who does not have genitals.” This god excuses sin and tolerates sinful creatures. Or, in the words of the author, “The advance of the LGBTQ rights is another libertine move of the Spirit.”

Tozer adds, “Wrong ideas about God are not only the fountain from which the polluted waters of idolatry flow; they are themselves idolatrous. The idolater simply imagines things about God and acts as if they were true.”

Hell Bent is packed with wrong ideas about God; ideas that will lead the unsuspecting reader down a pathway of idolatry.

A false gospel

Hell Bent promotes a false gospel that bears no resemblance to the gospel that Jesus and the apostles preached. This is not the first time a false gospel has appeared on the scene. The apostle Paul wrote to the Galatian church, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel — not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” (Gal. 1:6-7). Paul warned the young pastor, Timothy, to beware of such erroneous theology: “Those who have believing masters must not be disrespectful on the ground that they are brothers; rather, they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things. If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain” (1 Timothy 6:2b-5).

One of the glaring errors in Hell Bent is the watering down and minimizing of Christ’s cross. The author writes, “The cross shows me what God is like: love, all the way down. A never-stopping love, for the victims and the perpetrators. This is a God who would rather suffer loss for their enemies than punish them … The good news is, God’s presence with you and love for you are not dependent on what you believe about the cross. The cross itself shows us that you couldn’t break free from God’s love if you tried.” This is a far cry from John 3:36 – “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” Or as Romans 2:5-8 says, “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.”

A fatal theology

While Hell Bent advances so-called spirituality, these pages are nothing more than a left-leaning progressive theology that advances inclusivity and syncretism. Such ideals appeal to many people these days, but the words of Proverbs 16:25 remind us, “There is a way that seems right to a man, but its end is the way to death.”

A futile attempt to debunk the doctrine of eternal conscious torment

Recker maintains (as the subtitle suggests) that “the fear of hell holds Christians back from a spirituality of love.” However, he never proves his case for the abolition of hell. While valiant in his attempt, the case against hell is weak at best and fails to uphold the teaching of God’s Word concerning the final judgment of the unbelieving and the unrepentant.

SUMMARY

I write chiefly as a Christian who upholds the authority of Scripture and orthodoxy, but also as a pastor critiquing the work of a former pastor who has clearly lost his way. I urge readers to turn away from the folly in Hell Bent and find refuge in a God who is altogether holy; a God who sent his Son to live the life that sinful creatures could never live and die a death they all deserve to die. Flee to the Savior for eternal life!

The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price. (Rev. 22:17)

When the Gavel Falls

It has been said that one of the greatest problems that plague contemporary people is unresolved guilt. Sin squeezes the life out of unwitting victims. Sins of omission, sins of commission, sins of regret, neglect, fear, ungodly anger, broken relationships, and insubordination pose a massive threat to the well-being of well-meaning people.

Everyone is included in this sinful parade. We have all committed sin. We are sinners by nature and by choice – and as a result, guilt rears its ugly head. Sometimes the guilt waits to surface until we’re all alone. For some of us, guilt is a constant note on the musical scoresheet of our lives. For others, the only time we feel guilt is when we hear a preacher reminds us about our sin.

Here is the problem: Apart from the grace of God, we all stand before the bar of God’s justice – and we stand condemned. Apart from the grace of God, we are guilty.

The sound of the gavel is unmistakable in a courtroom setting. When the judge slams the gavel, it reminds us that a verdict has been reached. It announces the guilt or innocence of the defendant.

In 1 John 2, the apostle John ushers us into the celestial courtroom and answers the question, “What is the greatest need of sinners when the gavel falls?” As we enter the heavenly tribunal, I invite you to encounter the divine standard and the divine representative.

THE DIVINE STANDARD

If you ever have the opportunity to attend a trial in a courtroom, one of the first memories you will have is when the Judge enters the courtroom. The bailiff announces, “All rise!” John the apostle introduces the presiding Judge of the universe in 1 John 1:5. He writes, “This is the message we have heard from him and proclaim to you that God is light, and in him is no darkness at all.”

The Presiding Judge of the Divine Standard

He is the majestic God of the universe. The psalmist proclaims, “O Lord, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens” (Ps. 8:1, ESV). Moses says, “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?” (Exod. 15:11).

He is the transcendent God of the universe. “For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite” (Isa. 57:15).

He is the sovereign God of the universe. The psalmist reminds us, “Our God is in the heavens; he does all that he pleases” (Ps. 115:3,). Daniel 4:34-35 says, “At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?””

And he is the holy God of the universe. “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all” (1 John 1:5). The psalmists adds, “But the Lord sits enthroned forever; he has established his throne for justice, and he judges the world with righteousness; he judges the peoples with uprightness” (Psalm 9:7–8). The heavenly Judge has the authority to issue the particulars of the divine standard. This is the divine standard we turn our attention to.

The Particulars of the Divine Standard

John gives his readers an inside look at the motivation for his writing: “My little children, I am writing these things to you so that you may not sin …” (v. 1). John calls his readers to live holy lives, what he refers to as “walking in the light.” Notice the particulars, then, of this divine standard.

First, the call to holiness began in eternity past. Scripture reveals God chose his people before the creation of the cosmos: “Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him …” (Eph. 1:4).

Second, we are called out of darkness to proclaim the excellencies of God. “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Pet. 2:9).

Third, we are called to conduct ourselves in a holy manner. “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy”” (1 Pet. 1:14–16).

The heart of the apostle John is to communicate the divine standard to Christians: “so that you may not sin.” Indeed, this is God’s standard – this is the divine standard. But there is a problem we must acknowledge: we do sin (1 John 1:5-10).

To sin means to miss the mark, specifically in our relationship with God. The Westminster Shorter Catechism says, “Sin is any want of conformity unto, or transgression of, the law God.”1 “Sin is disobedience to God’s revealed law,” writes Martyn Lloyd-Jones.2 And John Piper summarizes, “What does not come from satisfaction in God, and through the guidance of God, and for the glory of God, is God-less – it is sin.” 3

Since we fail to the divine standard in every respect, John introduces the Divine Representative.

THE DIVINE REPRESENTATIVE

The apostle John presents three marks of the Divine Representative: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

First, Jesus is righteous. The author of Hebrews helps us understand that the Divine Representative is sinless: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Heb. 4:15). Jesus is without sin. Jesus is righteous.

Second, Jesus stands face-to-face with the Father. In the Gospel of John, in the book that bears his name, the apostle writes, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The preposition translated “with” comes from the Greek term prós which means “face-to-face.” From all eternity, Jesus has been with the Father.

Third, Jesus is our Advocate. An advocate is a helper or an intercessor. An advocate acts as a representative for someone. In this case, the advocate stands before the Father and represents sinners like you and me. This Advocate stands in our defense. He pleads our case. Lloyd-Jones adds, “Unlike a defense attorney who may argue that his client is innocent of all charges, this defense attorney recognizes your guilt before God. The Advocate turns to the Father and says, ‘… I am here just to remind You that the law has been fulfilled, that the death has died, the punishment has been enacted; they are free because I died for them.”4

And so we cannot meet the divine standard. The Divine Representative stands in our defense. All these things clear the path for the divine accomplishment, which John unfolds in 1 John 2:2 – “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:2).

When the gavel falls, a verdict will be rendered. Will you bear the weight of your sin and thus endure 10,000 degrees of white-hot wrath? Or will you trust Jesus to stand in your defense? When the gavel falls, will you stand condemned or will Christ’s sacrificial death pardon you, grant peace (Rom. 5:1), and welcome you into his presence where you will enjoy the pleasures of God forever (Ps. 16:11)?

  1. Westminster Shorter Catechism, Question 14. ↩
  2. Martin Lloyd-Jones, Walking With God (Wheaton: Crossway Books, 1993), 14. ↩
  3. John Piper, Future Grace (Sisters: Multnomah Books, 1995), 324. ↩
  4. Lloyd-Jones, Walking With God, 15. ↩

Kindle Deal!

The Kindle version of Holy Excavation: Unearthing Seven Treasures in the Heidelberg Catechism is now available. Only $2.99 for a limited time!

Frederick III secured the services of a twenty-eight-year-old theology professor from Heidelberg University named Zacharias Ursinus and a twenty-six-year-old preacher named Casper Olevianus to pen a catechism that would help disciple young people. This catechism would also be a tool for pastors and help them shepherd the flock. It has proven to be one of the most influential catechisms in the history of the church.

The Heidelberg Catechism, published in 1563, is warm, thought-provoking, and easy to understand. But most important, it is biblical. The authors’ careful and systematic approach to God’s Word has encouraged discipleship that is both profound and authentic.

Holy Excavation: Unearthing Seven Treasures in the Heidelberg Catechism, by Dr. David S. Steele, will help readers explore the timeless biblical truths of the Christian faith and equip them to serve in God’s kingdom.

Endorsements

“I was so encouraged to see such a treasure trove of Christ-centered practical theology in one place. Reading Holy Excavation is indeed like mining ‘spiritual gold.’ Dr. David Steele has done it again. He’s written a book that will especially help new believers discover the depths of the treasures to be found in the application of the gospel from a theological and catechetical masterpiece that deserves to be mined from the Heidelberg Catechism. Take up and read and bask in the infinite treasures to be stored up in your heart and mind from this wonderful book.”

— DR. DAVID P. CRAIG, Lead Pastor, Marin Bible Church, San Rafael, CA and Founder of Vertical Living Ministries

“Holy Excavation is a pastoral masterpiece that holds high God’s Word against the soul-destroying ideologies of our day. Dr. David Steele highlights seven life-defining realities of the Christian life that will encourage and strengthen your faith. This accessible and tremendously refreshing book will cause you to glory in the greatness of God, the wonder of the gospel, and the matchless love of Jesus Christ!”

— JEREMY PICKENS, Senior Pastor, Good Shepherd Bible Church, Ferndale, WA

“Dr. Steele unfolds the timeless truths of Scripture to guard us and help us accurately perceive our God, ourselves and our secure future in Christ. Holy Excavation entices believers to spend methodical time in the great confessions of the faith and is a penetrating, all-you-can-eat smorgasbord of gospel realities that will anchor your soul in the Savior.”

— MARK LIND, President, Whitefield Global College, Bellingham, WA

“Holy Excavation is an outstanding resource for the church, offering a historically accurate and solidly biblical gleaning of truth in the Heidelberg Catechism. David Steele has given both depth and clarity in this book. He provides an insightful exploration of this treasured confession, demonstrating its continued relevance for Christian faith and practice. Readers will appreciate the book’s impactful coverage, weaving together theological precision with real-life application. Whether used for personal study, group discussion, or church teaching, this work serves as a wonderful guide to understanding the rich doctrines of grace that have shaped Reformed theology for centuries. In an age where many struggle with biblical literacy, this book stands as a vital tool for grounding believers in the gospel’s truth. I highly recommend it to pastors, teachers, and all who desire to grow in their knowledge of God and his Word.”

— JOSEPH COY, Senior Pastor, The Bridge Church, Longview, WA

“In a day and age when we desperately need God’s people to stand biblically firm—even in the face of ‘cancel culture’ — this little volume will not only point you to Christ, but also help you apply his transforming truth. Pastor Steele’s excavation of the Heidelberg Catechism will refresh and encourage your soul to ‘… lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us’ (Heb. 12:1). As you engage with the gospel truths found within these pages, I am confident this book will serve you well in your pursuit of Christ and the holiness found only in him.”

— BRYAN PICHURA, Senior Pastor, Mt. Olivet Church, Huron, SD

“What a great little book. David Steele’s, Holy Excavation is a deep dive into the first question of the Heidelberg Catechism. David is able to excavate seven timeless treasures from the answer to this first question. While doing this he also hits on a plethora of topics that are important for Christian living. In the end, David helps us all to remember many timeless truths of the Christian faith and the promises that we have in Jesus.”

— AARON MARSHALL, Ratio Christi Chapter Director, Utah Valley University, Orem, UT

Available now at Amazon.com

Ryle on the Christian Life: Growing in Grace – Andrew Atherstone

Andrew Atherstone, Ryle on the Christian Life: Growing in Grace (Wheaton: Crossway Books, 2025), 188 pp.

We live in an age of unprecedented compromise. Courage has been eclipsed by cowardice. Conviction has been hijacked by capitulation. The spirit of syncretism is gaining ground. The bishop of Liverpool, J.C. Ryle (1816-1900) lamented the lack of courage and conviction that characterized so many Christians in the United Kingdom. He bemoaned the cowardice that dominated the theological landscape, especially among young people:

It produces what I must venture to call a ‘jellyfish’ Christianity in the land: that is, a Christianity without bone, or muscle, or power. A jellyfish is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jellyfish, when cast on the shore, is a mere helpless lump, without capacity for movement, self-defense, or self-preservation. Alas! It is a vivid type of much of the religion of the day, of which the leading principle is, ‘No dogma, no distinct tenets, no positive doctrine.’

Ryle on the Christian Life by Andrew Atherstone celebrates the life and legacy of this faithful man. Rather than writing a strict biography, Atherstone draws the attention of readers to the highlights of Ryle’s ministry and his core convictions.

The doctrine of Scripture was the driving force of Ryle’s life. Here is a man who stood on the solid ground of the Bible. He embraced the authority, inerrancy, infallibility, and sufficiency of Scripture throughout his life – and never wavered. Ryle lamented the rampant compromise concerning the Bible in the United Kingdom in the nineteenth century and would be deeply discouraged to see the slide that continues to this day, especially in the UK and America.

Atherstone focuses on Ryle’s orthodox views on sin and salvation. Ryle was never shy about his doctrinal commitments. His allegiance to Reformed theology was proclaimed with passion and faithfulness – in the pulpit and with his pen. He consistently preached about the doctrine of the Trinity. He argued, “that the work of all three Persons in the blessed Trinity, is absolutely and equally needful to the salvation of every saved soul.” Ryle was quick to emphasize the person and work of the Holy Spirit. He maintained that “without the intervention of the Holy Spirit, no one can ever turn to God in repentance and faith.” Ryle’s commitment to an Augustinian theological framework is clear. It is a commitment he maintained throughout his life and ministry.

Ryle was a man of action – and he expected his listeners to follow in his stead. The theme of discipleship recurs in his preaching as well as his writing ministry. “Holy practice will not flourish without sound doctrine.” He was concerned that God’s people were doctrinally sound, but doctrine is never alone. He constantly pushed people to move their feet and open their mouths.

Ryle focused on personal sanctification, as is evidenced in his well-known book, Holiness. He critiqued the “higher life” movement (also known as Keswick) and focused his attention on the necessity of fighting for holiness. Of course, he believed that the Holy Spirit sanctifies the people of God, but never apart from personal responsibility. The popular moniker, “Let go and let God,” had no place in the vocabulary of J. C. Ryle. He urged Christians to “keep up a perpetual war” against their sins.

Dr. Atherstone also touches on the importance of preaching in Ryle’s life. The bishop of Liverpool held to the indispensability of preaching. His little book, Simplicity in Preaching, is a gold mine of information for preachers – a resource that should be read and re-read. The author notes, “He never flagged in his conviction that lively proclamation of the gospel – whether from the pulpit or with the pen – is the God-ordained means of conversion and spiritual growth, essential to reviving the church and establishing healthy Christian disciples.”

The book concludes by drawing the attention of readers to Ryle’s experience with sorrow and affliction, and eventually in death. Ryle is a man who consistently maintained an eternal perspective. He constantly urged the unconverted to repent and believe in Christ for their salvation. He warned unbelievers about eternal judgment. But he also prepared Christians as they chart their path to the heavenly City.

Ryle on the Christian Life is an encouraging and educational read, designed for the man who stands behind the pulpit and anyone seated in the pew. This timely book will encourage the timid, prod the lazy, and challenge every reader. I commend this excellent work, a fitting addition to the Crossway series, Theologians of the Christian Life.

I received this book free from the publisher. I was not required to write a positive review.

Top 10 Books of 2025

2025 was a great year for books. Here are my top ten reads in no particular order.

  1. Meet the Puritans – Joel Beeke, Randall Pederson, and Fraser Jones

Meet the Puritans is exactly what the title suggests.   This powerful book is a second edition, revised and expanded. The new edition includes:

  • 45 New Biographies for a total of 190 English and American Puritans, seventeenth-century Scottish Presbyterians, and Dutch Further Reformation divines.
  • 278 New Summaries of Puritan works, with annotated bibliographies of modern reprints.
  • Comprehensive Revision of the entire previous edition.
  • 200 New Titles Added to the select bibliography of secondary sources.
  • New, Expanded Glossary plus an updated, expanded list of Puritan publishers.

This book is nothing to trifle with.  It is a veritable tome that weighs in at over 1,200 pages.  But readers should not be intimidated by the sheer volume; rather they should make their way through this valuable book, noting key insights and marking Puritan writers they were previously unfamiliar with and delighting in old friends from years gone by.

Meet the Puritans is a labor of love that should be cherished by the church for years to come.  It should be read for its helpful theological insight.  It should be read devotionally.  The contents are bound to equip, encourage, and rebuke.  For me personally, the Puritans have been a deep source of encouragement, especially concerning the nature of God, the promises of God, the sovereignty of God, the lordship of Christ, sanctification, and the ministry of the Holy Spirit.  Of course, no one surpasses the courage demonstrated by the Puritans as they sought to faithfully live the Christian life in the power of the Spirit.

It is not uncommon for people in our generation to marginalize and malign the Puritans.  Even more disturbing, it is not unusual to find people who caricature the Puritans or assign false motives.  I know of one personally who accused the Puritans of becoming Unitarians!  Much to the contrary, the Puritans were a godly lot who battled sin and believed the promises of God, forever faithful on their pilgrimage to the Celestial City.  Oh, that we would learn the lesson of church history well and seek to emulate the Puritans.  May their love of Christ and his gospel permeate our hearts and minds.  May their hatred of sin enter the arena of our lives.  May their disdain for the triple-headed monster – the world, the flesh, and the devil be weaved into the fabric of our worldviews.  And may their passion for God’s Word and holiness become a part of the warp and woof of our lives.

2. Heart Aflame for God: A Reformed Approach to Spiritual Formation – Matthew Bingham

A Heart Aflame for God: A Reformed Approach to Spiritual Formation by Dr. Matthew Bingham is a book for our times. Bingham defines spiritual formation as “the conscious process by which we seek to heighten and satisfy our Spirit-given thirst for God through divinely appointed means and with a view toward working out our own salvation with fear and trembling.” Tragically, many churches have few resources that point parishioners in a God-Centered direction. A Heart Aflame is a step in the right direction.

The author begins by constructing a foundation that will help orient Christians to growing spiritually. At the heart of this foundation is the Bible’s command to “keep the heart.” Proverbs 4:23 says, “Keep your heart with all vigilance, for from it flow the springs of life.” Puritan authors are utilized to drive home the importance of keeping the heart. This involves an intense battle with sin, but also entails fighting for joy. In the end, this activity is designed to push us toward Christian maturity and godliness, or sanctification.

The five solas of the Reformation are reflected upon that serve both the head and the heart. Bingham writes, “If we believe that the Reformation got the gospel right, then we should be equally attentive to the way a Reformation vision of spiritual formation follows from that same understanding of the gospel.”

There is no pitting of the head and the heart in this work, which proves to be one of its greatest strengths. Indeed, as Bingham notes, “the affections of regenerate Christians are primarily stirred through reflecting on God’s truth as revealed in his word.” Thus, we find a marriage of both the head and the heart, which is in keeping with the thought of the New England Puritans.

Bingham carefully unpacks the crucial spiritual practices that God’s Word sets forth for his people to grow in godliness, namely – Bible intake (hearing from God), meditation (reflecting on God), and prayer (responding to God). A chapter for each discipline (which Bingham refers to as the Reformation Triangle) is included that educates and inspires.

A Heart Aflame for God is a much-needed balm for the soul, a book that is sure to warm hearts and ignite minds for the great cause of the gospel.

3. Spurgeon: A Life – Alex DiPrima

Spurgeon: A Life by Alex DiPrima is a pastoral look at the Prince of Preachers. DiPrima opens a refreshing new window on the life and ministry of Charles Haddon Spurgeon. No stone is left unturned. The faithful ministry of a mighty man of God is set forth in a way that is accessible and educational.

4. The Sin of Empathy: Compassion and Its Counterfeits – Joe Rigney

Joe Rigney skillfully cuts through the fog that has settled on the church and academy. Highly recommended.

5. Stockholm Syndrome Christianity: Why Christian Leaders Are Falling – and What We Can Do About It – John G. West

John West alerts readers to the compromise that has crippled Christian Universities.

6. Mark Twain – Ron Chernow

Ron Chernow has done it again. Mark Twain is an illuminating account of an enigmatic figure who continues to capture the imagination of the American mind.

7. The 1916 Project: The Lyin’, the Witch, and the War We’re In – Seth Gruber

Seth Gruber skillfully exposes the lies that undergird the abortion industry.

8. The British Are Coming: The War for America, Lexington to Princeton, 1775-1777 – Rick Atkinson

The British is Coming is a sweeping account of American history that explores the events leading up to the founding of the most pivotal nation on earth. Required reading for history enthusiasts.

Remembering Heaven: Meditations on the World to Come for Life in the Meantime – Matthew McCullough

Heaven is not only the final resting place for the people of God; it is what they long for the most. Yet, too many times, Christians become fixated on earthly things. Matthew McCullough’s book, Remember Heaven: Meditations on the World to Come for Life in the Meantime is an encouraging reminder to focus on our future home.

McCullough sets the parameters early in the book. He writes, “I want to show that the issue is not whether you love this world and its joys, its people and their needs. The question is whether you have any hope beyond this world and what it has to offer. In other words, he reframes the trajectory for Christians and challenges them to orient their hearts and minds heavenward. He adds, “Heavenly-mindedness is absolutely vital because what we want or expect from our future has a huge effect on our experience in the meantime. We humans are future-oriented creatures whether we like it or not.”

The author argues his case for heaven with skill and biblical fidelity. Seven chapters drive readers deeper into the reality of heaven, each one touching on a theme that resounds with gospel hope. The wisdom of the Puritans saturates this work, which bolsters its credibility and invites a more thorough investigation of our heavenly home.

Remember Heaven is an invitation to “set your minds on things that are above, not on things that are on earth” (Col. 3:2).

9. Spies, Lies, and Cybercrime – Eric O’Neil

Scariest book I’ve read in recent memory. Tons of timely wisdom and help for people in a world dominated by tech.

10. The Gospel According to Christmas – Allen Nelson IV

Allen Nelson’s book, The Gospel According to Christmas, is a battering ram to human pride and the pagan notions that have subtly crept into the church. This timely gift shines the light of the biblical gospel through the glorious lens of 1 Peter 2:24 by pointing readers to Jesus, who came to pay the price on the cross for sinners, and rise triumphantly from the grave on the third day.