THE FAITH OF JOSEPH: Pits and Pinnacles – Part 3

The faith of Joseph is a wonder to behold.  His life serves as an inspiration for all who profess faith in the Lord Jesus Christ.  In the past several posts, we have seen the faith of Joseph unfold in the emerging drama.  We have seen the role of doctrine in the life of Joseph.  The specific role involves Joseph’s proper understanding of doctrine.  This man had an accurate understanding of the character of God.  He had an accurate understanding of the purposes of God.

When we have an accurate understanding of God’s character and his all-wise purposes, we will be ready when the day of calamity arrives.  When we understand who God is and embrace the fact that he is in Providential control of everything, we may be shaken but we will not be moved.  B.B. Warfield rightly says, “The fundamental thought is the universal government of God.  All that comes to you is under his controlling hand.  The secondary thought is the favor of God to those that love him.  If he governs all, then nothing but good can befall those to whom he would do good.  The consolation lies in the shelter which we may thus find beneath his almighty arms.”  So when the waves of life threaten to sweep us away, we will stand like a rock – to the glory of God.

Question # 28 in the Heidelberg Catechism adds theological concrete to our foundation:

Q: How does the knowledge of God’s creation and providence help us?

A: We can be patient when things go against us, thankful when things go well, and for the future we can have good confidence in our faithful God and Father that nothing will separate us from his love.  All creatures are so completely in his hand that without his will they can neither move nor be moved.

May Joseph’s faith encourage you and embolden you in the days ahead.  And may a steady belief in the doctrine of Providence strengthen your resolve when the day of adversity arrives.

THE FAITH OF JOSEPH: PITS AND PINNACLES – Part 2

In our last post, we looked at the drama that unfolded in Joseph’s life and how he responded to betrayal and false accusation.  This humble man of God responded with a God-centered faith.  How did he do it?  What enabled this man to respond to his betrayers in a way that honored the Lord?  The answer is critically important.  Joseph understood the divine perspective.  And he embraced a theological framework that informed his actions and attitudes.

In the biblical account, we find Joseph clinging to doctrine; in particular, the doctrine of Providence.  The 1689 Baptist Confession of Faith summarizes this vital doctrine:

“God the good Creator of all things in his infinite power and wisdom doth uphold, direct, dispose and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for which they were created, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.”

Several lessons flow from this critical statement.

First, God created all things and sustains all things (Gen. 1:1, 31; 2:18; Ps. 145:11; Prov. 3:19; Heb. 1:3; Col. 1:16-17).  Simply put, God sustains what he creates.  R.C. Sproul adds, “This refers to his absolute sovereignty, his eternal and inalienable right to govern and rule what he owns, and to dispose of those things according to the good pleasure of his will … We are under his authority and control.”  Our God is the great Sustainer of creation!   Sproul continues, “It is never arbitrary, frivolous, or capricious.  He governs not according to polls or political expediency, but by his most wise and holy counsel.”  God governs and sustains all things by his most wise and holy providence.

Second, God exercises absolute control over all things.  Isaiah 46:9-10 declares, “… Remember the former things of old; for I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.'”  God’s control over all things results in peace and security in the lives of Christians.  So Joseph, even in the midst of turmoil could rest in God’s Providential control of all things.

Third, this control includes  all creatures and their actions as well as events in the natural world.  Scripture is clear:

“The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, in the hope that they might feel their way toward him and find him. Yet he is actually not far from each one of us, for “ ‘In him we live and move and have our being’; as even some of your own poets have said, “ ‘For we are indeed his offspring.’” (Acts 17:24–28, ESV)

Absolutely nothing is outside the scope of God’s comprehensive providence.

Next, this absolute control mobilizes the plan of God.  Psalm 33:10-11 is instructive:  “The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations.” (Psalm 33:10–11, ESV)

Finally, it is important to recognize that all these things manifest the glory of God.

“In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,” (Ephesians 1:11, ESV)

“so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.” (Ephesians 3:10, ESV)

“For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.”” (Romans 9:17, ESV)

The Baptist Confession of Faith continues to articulate a biblical view of providence:

“Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; yet  by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.”

Notice three important principles.

First, there is no chance in God’s economy.

“The lot is cast into the lap, but its every decision is from the Lord” (Proverbs 16:33, ESV).

Think about the implications of chance in God’s universe.  Such a notion would inevitably lead to randomness, chaos, and purposelessness.  “Mechanical fate is at the very heart meaningless, merciless, and hopeless.  But the certainty of divinely ordered providence is meaningful, merciful, and hopeful,” writes R.C. Sproul.  He continues, “Because God controls the universe, chance is ruled out, and because it is God who controls the universe, fate is ruled out also.”

Additionally, one must consider the doctrine of concurrence.  Wayne Grudem explains the doctrine in simple terms: “God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do.”  Joseph is an example of concurrence – God directs Joseph and God directs his brothers to bring a purposeful conclusion.

God’s absolute sovereignty does not destroy the integrity of man’s liberty.  Sproul rightly says, “We are not puppets with no volition, freedom, or power, but we have no volition, freedom, or power beyond the power and freedom given to us by God.”  The doctrine of compatibalism teaches us that  God is sovereign and we are responsible.  So divine sovereignty is compatible with human freedom.

Finally, it is important to underscore this important reality, namely, the doctrine of providence does not deny the operation of secondary causes.  It is true that God ordains everything that comes to pass.  But God chooses to work, for the most part through means.  In other words, as Jonathan Edwards reminds us, “God ordains the ends and God ordains the means.”

Joseph’s God-centered faith was rooted in sound doctrine.  Is it any wonder that Christians who discard strong doctrinal moorings find themselves adrift and sail aimlessly to the distant shore of confusion?  Joseph reminds us about the importance of theology.  He reminds us that theology matters.  May the doctrine of God’s Providence strengthen and encourage us.  May our faith flourish as we stand on rock solid theological truths that will supply wind for our “sails” and lead us to the celestial shores – all to the glory of God!

THE FAITH OF JOSEPH: PITS AND PINNACLES – Part 1

In 1859, Charles Darwin published his work, On the Origin of Species.  Before his book was released, Christian thinkers like Jonathan Edwards and George Whitefield maintained the Christian faith alone formed the only coherent and satisfying worldview.

Darwin promoted what we might refer to as the uniformity of natural causes in a closed system.  With a few strokes a pen, his worldview eliminated God and his invisible hand of Providence in the public square.  Wherever Darwin’s worldview gained a foothold, randomness reigned.

Whenever God is removed or marginalized in culture, it is important to admit three monumental consequences.  First, there is no basis for knowledge.  Second, there is no basis for morality.  And third, there is no basis for meaning.  It is no wonder that so many people turn to idols in order to satisfy the deepest longing of their hearts.  Instead of living a life of faith that relies upon Christ, who is the all-sufficient fountain, they turn to leaky idols; idols that Jeremiah refers to as “broken cisterns that can hold no water” (Jer. 2:13).

Joseph was a man who consciously turned away from idolatry.  He was a man of faith.  His worldview was diametrically opposed to what we find in Darwin.  God was at the center of his life and thinking which helped shape a robust life of faith.  Exactly what enabled Joseph to be such a man?  In order to answer this important question, notice three important pillars in the next three posts.  First, the drama.  Here, we will survey the story from Genesis 31 – 50 and highlight the God-centered faith of Joseph.  Second, notice the doctrine.  We will vividly see that a strong theological framework contributed to Joseph’s life of faith.  Finally, we will look at the direct application, which will demonstrate the importance of having a right view of God.

THE DRAMA

The drama begins to unfold in Genesis 31 when Joseph’s dad, Jacob moves his family from Haran to Canaan when he is six years old.  The story concludes with Joseph’s death at the ripe old age of 110.  What we see in Joseph’s life is a series of pits and pinnacles – times of adversity and times of prosperity.  Our task: How did Joseph respond to the highs and lows of his life?

Pits

In Genesis 37, we find Joseph who is about seventeen years of age working his father’s land with his brothers.  Jacob had a propensity to play favorites and loved Joseph more than his other brothers (Gen. 37:4) which made his brothers furious.  They hated Joseph!

The narrative in Genesis 37:25-28 describe a terrible episode in the life of Joseph.  His brothers grow so jealous that they decide to dump him in a pit.  The Midianite traders notice Joseph in the pit and sell him into slavery for twenty shekels of silver and Joseph finds himself in Egypt.

Pinnacle

In Genesis 39, Joseph moves from the pit to the pinnacle:

“Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there. The Lord was with Joseph, and he became a successful man, and he was in the house of his Egyptian master. His master saw that the Lord was with him and that the Lord caused all that he did to succeed in his hands. So Joseph found favor in his sight and attended him, and he made him overseer of his house and put him in charge of all that he had. ” (Genesis 39:1–4, ESV)

So Joseph, wins the heart of Pharaoh (which is a miracle in and of itself) and he rises to a prominent leadership position in Egypt.  Joseph makes his ascent to the pinnacle.

Pits

The pinnacle, however, is short-lived.  In Genesis 39:6-14, Potiphar’s wife tries to seduce Joseph.  His response in verse 9 is a God-centered response: “How then can I do this great wickedness and sin against God?” He makes the right decision.  Joseph’s response honors the Lord.  But the story is far from over:

“But one day, when he went into the house to do his work and none of the men of the house was there in the house, she caught him by his garment, saying, “Lie with me.” But he left his garment in her hand and fled and got out of the house. And as soon as she saw that he had left his garment in her hand and had fled out of the house, she called to the men of her household and said to them, “See, he has brought among us a Hebrew to laugh at us. He came in to me to lie with me, and I cried out with a loud voice. And as soon as he heard that I lifted up my voice and cried out, he left his garment beside me and fled and got out of the house.” Then she laid up his garment by her until his master came home, and she told him the same story, saying, “The Hebrew servant, whom you have brought among us, came in to me to laugh at me. But as soon as I lifted up my voice and cried, he left his garment beside me and fled out of the house.” ” (Genesis 39:11–18, ESV)

Joseph is betrayed again, this time by Potiphar’s wife.  He is unjustly thrown into prison. But Providentially,  he again rises to a position of authority.  Joseph is called upon to interpret the dreams of a cupbearer and the chief baker.  The dreams come to pass in such a way that the chief baker is hanged and the cupbearer is restored to his previous position with Pharaoh (Gen. 39:20-22).

One would think that the cupbearer would put a good word in for Joseph.  But verse 23 tells us the opposite: “Yet the chief cupbearer did not remember Joseph, but forgot him.”  However, all is not lost.  Pharaoh begins to have troubling dreams that his cronies cannot interpret.  All of the sudden, the chief cupbearer has a quick burst of memory.  He refers Joseph to Pharaoh who is released from prison and immediately interprets Pharoah’s dreams.

Pinnacle

Joseph returns to Pharaoh’s court and rises again to a prominent leadership position.  He is given governing authority over the land of Egypt (Gen. 41:41).  Pharaoh even goes so far to say to Joseph, “I am Pharoah, and without your consent no one shall lift up hand or foot in all the land of Egypt” (v. 44).  Again, Joseph ascends from the pit to the pinnacle.

The plot thickens when Jacob decides to send his sons to Egypt in order to purchase grain.  The Scripture tells us that Joseph recognized his brothers as he sat in a position of authority.  But his brothers did not recognize him (Gen. 42:7-8).

Stop for a moment and ask, “How would I respond to a group of treasonous brothers?”  Would you use your authority to punish these men?  Would you kick them out of the country?  Would you send them to the gallows?  Notice Joseph’s amazing response:

“But Judah said to him, “The man solemnly warned us, saying, ‘You shall not see my face unless your brother is with you.’ If you will send our brother with us, we will go down and buy you food. But if you will not send him, we will not go down, for the man said to us, ‘You shall not see my face, unless your brother is with you.’ ” ” (Genesis 43:3–5, ESV)

In the final encounter, Joseph once again demonstrates an astounding faith in God.  His brothers have figured out what they’re up against.  They seem certain that the outcome will result in punishment at best.  But look at how Joseph responds to these betraying brothers:

“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. ” (Genesis 50:20, ESV)

Now try to get in the shoes of Joseph.  All of his troubles begin with his wicked brothers.  They threw him in the pit which led to a life of slavery, which led to more betrayal and acts of wickedness.  There is a sense in which all of his adversity could be logically connected to his brothers.  Yet he refuses to hold their sin against them.  He refuses to play the blame game.  He refuses to punish them.  What does he do?  Joseph acknowledges their wicked act which they freely committed.  But he admits, “God meant it for good, to bring about that many people should be kept alive, as they are today?”

Joseph responded to betrayal, false accusation, and free acts of wickedness with a gigantic heart of God-centered faith!  But the next question is an important one.  How did he do it?  What enabled Joseph to respond rightly?  What prompted Joseph to respond in a God-glorifying way?  What is the secret to his faith?  The answer:  Joseph understood the divine perspective; a theological perspective that under-girded his actions and attitudes.  It is this theological perspective that will be the focus of our next post.

 

THE BONE HOUSE – Steven Lawhead (2011)

Steven R. Lawhead’s, The Bone House is the second book in the Bright Empires Series.  Lawhead continues to develop his imaginative work in this novel – a blending of C.S. Lewis, John Bunyan, Dan Brown, and Albert Einstein.

The Bone House is a fascinating mixture of fantasy, ontology, metaphysics, science, and time travel.  But the notion of “time travel” does not exactly do justice to what the author intends to convey in his novel.  He writes more of a so-called multidimensional universe.  Speculative to be sure but it makes for interesting reading.

Lawhead builds the plot line based on volume 1.  In this work, we find Kit “traveling” on an adventure (along with a host of other characters) that lead  to destinations filled with peril and intrigue, ultimately culminating in the discovery of the Bone House.

My biggest criticism is that the story is a bit hard to follow at times.  So interested readers will do well to plunge into volume 1 before tackling this novel.  Positively, Lawhead writes with a great deal of creativity and introduces basic elements of the Christian worldview into the fabric of the story line.  Not my cup of tea – but 3 stars for a valiant effort.

I received a complementary copy of this book from the Thomas Nelson Booksneeze program.

JESUS CHRIST AND THE LIFE OF THE MIND – Mark Noll (2011)

Mark Noll’s latest book, Jesus Christ and the Life of the Mind is “oxygen” for the soul.  Noll’s encouragement is greatly needed in our day.  Many find themselves suffocating in these postmodern times.  The thin air of anti-intellectualism is sucking the life out of the church.  And the poisonous winds of heresy threaten the very spiritual health of believers.

A Place to Stand

Noll assures readers of the firm foundation the Christian worldview provides.  The creeds of the early church serve as concrete blocks in this foundation: “The creeds  … offers full cause for taking seriously the fact of the physical world as created by God, but also the dramas of redemption that relativizes all terrestrial realities in eternal perspective.  It offers, in short, an ideal place from which to approach the tasks of Christian learning.”

Noll reminds readers that this world is uniquely christological.  As such, all learning should begin and end with Christ: “The light of Christ illuminates the laboratory, his speech is the fount of communication, he makes possible the study of humans in all their interactions, he is the source of all life, he provides the wherewithal for every achievement of human civilization, he is the telos of all that is beautiful.  He is, among his many other titles, the Christ of the academic road.”  Indeed, this is much-needed oxygen for the evangelical mind.

Motives for Learning

The author challenges the misplaced notion that a commitment to the Christian worldview necessarily derails a serious pursuit of scholarship.  Noll argues, “The beauties of creation reflect the fullness of the being of God; the person of Jesus Christ is God incarnate in human flesh; through learning of Jesus Christ we learn of God’s chief purpose in creating the world; that chief purpose is the manifestation of his own glory; the manifestation of God’s glory accounts for the deep origin of all that is beautiful in the world.”  So the author vividly conveys a motive for learning by pointing to Christ who creates, controls all things, and became flesh in order to redeem the people of God.

Guidance for Learning

Noll encourages readers with four general expectations that inform the Christian mind, should the great truths of John 1, Colossians 1, and Hebrews 1 be taken seriously.  The four expectations include doubleness, contingency, particularity, and self-denial.

The first expectation that Noll includes, by way of example is “doubleness” which is rooted in the Chalcedonian Creed, namely Christ is one person with two natures – fully human and fully God: “The doubleness of Christ as divine and human, which undergirds the whole edifice of Christian life and thought, is a model for studying the spheres of existence.”  Therefore, Christian scholarship will take into account the Chalcedonian formulation at every juncture.

The Atonement: A Theological Principle to Frame Scholarship

The author successfully demonstrates how an evangelical understanding of the redemptive work of Christ affects scholarly pursuit.  Drawing on John Stott’s monumental work, The Cross of Christ, Noll argues that the atonement affects scholarship in a variety of academic disciplines.

Christology: A Key to Understanding History

The key to understanding history is understanding Christ.  Central to the christological underpinnings of redemptive history is a robust view of providence.  Noll guides readers through a series of providential snapshots and seeks to correct erroneous assumptions along the way.

A Christological Invitation for Science

The author directs readers to God’s “two books,” namely – Scripture and nature in order to make scientific observation.  He posits, “The key is that if Christ is the central and unifying theme of Scripture, then Christ should be preeminent in understanding scriptural revelation about everything else, including nature.”  This notion is developed and bolstered by the musings of Galileo and B.B. Warfield.  And the presuppositions of the Chalcedonian creed help navigate readers through choppy scientific waters.

Christology: The Foundation of Biblical Study

Noll evaluates Peter Enn’s recent work concerning inspiration and incarnation.  His lengthy conclusions lead readers back to familiar ground, namely – the foundation of Christology: “If christological materials provide the right foundation for building other houses of learning, they offer the same for biblical study.”  Again, Noll seeks to guide readers to the lodestar who is Christ – “all things were made through him, and without him was not any thing made that was made” (John 1:3, ESV).

The author concludes with a helpful list of goals for anyone who is ready to take the life of Christian scholarship seriously.  Noll’s heart in this work is to move Christian scholars to action.  His goal is accomplished in this much-needed volume.  He continues, “Life in Christ is a gift that makes all things new, including the vocations of learning, but it makes things new only because of how the gift is given and who the giver is.”  May the church breath  in the oxygen that Mark Noll offers.  And may the result be a kind of scholarship that is uniquely Christ-centered  and God-glorifying!

4 stars

FATHERS AND SONS: STAND FAST IN THE WAY OF TRUTH – Douglas Bond (2008)

I have been on the lookout for a good book to read with my ten-year old son.  Fathers and Sons Stand Fast in the Way of Truth by Douglas Bond is the book I’ve been looking for.

The author addresses a host of issues that young men need to think through, evaluate, and determine where they stand.  Bond covers the Word of God, temptation, idolatry, pride, Christian thinking, self-control, speech, attitudes, competition, the Holy Spirit, doctrine, and prayer.  And this is just the beginning!

The author presses these issues – and many more. He challenges young men to make difficult choices – choices that honor God and reflect his holy character.  He challenges them to act with a distinctly Christian worldview.  Each topic relates to fathers as well.  Fathers are encouraged to discuss important matters with their sons.  Each chapter concludes with practical resolutions that young men make in the context of an accountable relationship with their dad.  These resolutions would make Jonathan Edwards proud and serve to strengthen the next generation of godly leaders.

This book will likely receive rave reviews and I am personally inclined to stamp it with five stars. But I must  disagree with Bond’s view of worship styles that emerge in Chapter 9.  However,  not everything the author writes about concerning worship should be cast aside.  I agree wholeheartedly with Bond on several points.  For instance, he writes, “One thing is indisputable: seeker-friendly services are shaped by the entertainment industry.”  However, this argument assumes that anyone who utilizes contemporary music as a style is in fact, seeker-friendly.  Nothing could be further than the truth.

Calvin is on the right track also: “We must beware lest our ears be more intent on the music than our minds on the spiritual meaning of the words.  Songs composed merely to tickle and delight the ear are unbecoming to the majesty of the church and cannot but be most displeasing to God.”

And I agree with Bond’s critique of contemporary worship music.  He writes, “Examination of contemporary church music exposes a number of problems: overfamiliarity and sentimentalism; the tendency to bring God down to man’s understanding; lyrics written by young people who are musicians first, rather than hymn poetry written by experienced, gifted Christians with theological training; the tendency to sing about what we’re singing about; simplistic repetitiveness; lack of biblical progression of thought; in short, the dumbing-down of the message in order to fit it into the entertainment medium.”

Obviously, Bond has an axe to grind and I concur – for the most part.  However, much to the chagrin of my PCA friends, all contemporary worship cannot and should not fall prey to Bond’s rightly placed critique.  Thankfully, new worship songs are being written that are God-centered, Christ-saturated, and chock full of Reformed theology.   Consider some of the songs being written by our friends at Sovereign Grace such as  Bob and Jordan Kauflin, Pat and Joel Sczebel, and Mark Altrogge.  These godly men are writing songs that rival the great work of Toplady and Newton.  For this we are thankful.  These songs draw the hearts and minds of God’s people to worship him as he is revealed in the pages of Scripture.

Overall, however, Fathers and Sons Stand Fast in the Way of Truth is a very valuable book, one that should be read and re-read by fathers and sons together.  As a father, Douglas Bond is in touch with the weighty issues that young men face.  And he demonstrates how the Word of God speaks to these issues.  May God use this work in the days ahead to strengthen the God-centered resolve of fathers and sons alike.

5 stars

THE GOSPEL AND PERSONAL EVANGELISM – Mark Dever (2007)

Mark Dever has been greatly used over the years to help and encourage pastors faithfully shepherd the flock.  He continues to exercise his gift by encouraging pastors and all Christ-followers to evangelize lost sheep – so they might be among the flock.  His book, The Gospel & Personal Evangelism is written with this end in mind.

This small book addresses the answers to some very important questions:

1. Why Don’t We Evangelize?

2. What is the Gospel?

3. Who Should Evangelize?

4. How Should We Evangelize?

5. What Isn’t Evangelism?

6. What Should We Do After We Evangelize?

7. Why Should We Evangelize?

Dever stresses the importance of the evangelistic mandate.  He emphasizes the God-centeredness of this task: “The redemption of an eternal soul is one sale that we, in our own strength , cannot accomplish.  And we need to know it, not so that we won’t preach the gospel, but so that we won’t allow the gospel that is preached to be molded by what finally gets a response.”  And Dever reminds us that failure to evangelize is, in the final analysis, tantamount to disobedience: “We do not fail in our evangelism if we faithfully tell the gospel to someone who is not subsequently converted; we fail only if we do not faithfully tell the gospel at all.”  May Dever’s words be met with faithful, passionate, Christ-centered, Word-centered proclamation – so that nations might know of God’s great love and the provision he made in his Son for everyone who believes!

BIBLICAL APOLOGETICS: HOW SHALL WE RESPOND TO UNBELIEF?

Unbelief is in the air.  Unbelief is gaining ground in postmodern culture.  Over 100 years ago, the German philosopher, Friedrich Nietzsche wrote, “I call Christianity the one great curse, the one great innermost corruption, the one great instinct of revenge, for which no means is poisonous, stealthy, subterranean, small enough – I call it the one immortal blemish of mankind.”

The bankrupt philosophy of the so-called four horsemen of atheism continues to gain in popularity.  Why?  Apparently, unbelief is in.  Unbelief is hip.  But the question that is burning a hole in the table for Christians is this: How shall we respond to unbelief?  How shall we who have a heart for lost people answer when they malign the Christian faith and mock the very foundations of historic Christianity?

The apostle Peter instructs believers to respond rightly: “But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15, ESV).  In other words, we must develop the mindset of an apologist (ἀπολογία).  John Frame’s definition of apologetics of helpful: Apologetics is “the discipline that teaches Christians how to give a reason for their hope … it is the application of Scripture to unbelief.”  Cornelius Van Til writes, “Apologetics is the vindication of the Christian philosophy of life against the various forms of the non-Christian philosophy of life.”  Tragically, the mandate to engage in apologetics often turns ugly.  Well-meaning Christians have turned apologetics into a nasty slug fest.  Nothing could be further from the truth.  Notice six crucial principles of biblical apologetics.

1. Apologetics involves verbal proclamation

Christians are commanded to proclaim the good news.  The Greek word, “proclaim”  (κηρύσσω) means to announce or proclaim; to preach or publish.”  St. Francis of Assisi was on to something when he quipped, “Preach the gospel and if necessary, use words.”  The point: Make sure your life matches the gospel.  However, actions alone cannot convert.  Actions must be backed up with verbal proclamation.  “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV).  Simply put, the gospel is meant to be published.  The gospel must be proclaimed.  Postmodern gurus and emergent sympathizers may be quick to downplay preaching and promote a “deeds not creeds” mentality.  Jesus disagrees: “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to the nations, and then the end will come” (Matt. 24:14, ESV).  The first principle of apologetics involves verbal proclamation.

2. Apologetics involves bold proclamation

The New Testament apostles boldly proclaimed the truth.  Paul prayed for an extraordinary boldness (Eph. 6:19).  And Luke made it clear how bold proclamation characterized his ministry: “He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:30-31, ESV).  We too, must boldly proclaim the Word of God without apology.  Now is the time for bold and courageous proclamation.

3. Apologetics involves logical proclamation

Peter argues that we must “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you …” (1 Peter 3:15, ESV)  “Reason” (λόγος) involves a word, an utterance or reasonable speech.  The apostle Paul was quick to reason with the thinkers that flooded the first century marketplace of ideas:

  • “And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures” (Acts 17:2, ESV).
  • “So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there” (Acts 17:17, ESV).
  • “And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks” (Acts 18:4, ESV).

We must be able to spell out the gospel message.  We must clearly and logically explain how a holy God created men and women in his image.  These image-bearers fell from God when they sinned which separated them from a holy God.  But God in his mercy, sent Christ – born of a virgin to live a perfect life, obey the law of God and die on the cross.  Christ satisfied  the justice of God and extinguished the wrath of God for every person who would ever believe.  On the third day, Jesus rose from the dead, conquered sin and death, opening the way to a restored relationship with God for anyone who would repent of their sin and turn to Christ alone for forgiveness.  It is our privileged responsibility to proclaim the truth of the gospel in a logically compelling way.

4. Apologetics involves hopeful proclamation

We offer a message of hope!  We offer a message that promises liberation (John 8:36).  It tells  sinners they can be forgiven; that they can be delivered from the penalty and power of sin; and one day they shall be free from the presence of sin (Luke 1:66-67; Acts 5:31; Eph. 1:7; Col. 2:13; Rom. 4:7; 1 Pet. 2:9).  Apologetics involves hopeful proclamation.

5. Apologetics involves faithful proclamation

This message of hope is for everyone.  Therefore, our task is to share this hope with people as we are given opportunity:  “And he said to them, ‘Go into all the world and proclaim the gospel to the whole creation'” (Mark 16:15, ESV).  The Great Commission involves faithful proclamation to all peoples (Rev. 5:9).

6. Apologetics involves Christ-centered proclamation

Peter makes it clear: “but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15, ESV).  First, we must maintain an attitude of gentleness (πραΰτης), which implies humility or an unpretentious spirit.  It involves a kind answer.  Additionally, we must be respectful (φόβος) as we engage in apologetics, a term that conveys deep admiration for another person.

Our response to unbelief is crucial.  The world is watching.  May our apologetics match the biblical model.  And may we proclaim the gospel of Jesus Christ in a winsome and compelling way.  For in the final analysis, all of God’s elect will hear and believe.

“Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen” (Acts 28:28).

GOD’S GLORY IN SALVATION THROUGH JUDGMENT – James Hamilton (2010)

God’s Glory in Salvation Through Judgment by James Hamilton is a theological tour de force.  The author rightly maintains that many evangelicals have lost the “theological center.”  And where there is no center, everything collapses.

Hamilton seeks to remedy this loss of a theological center by making a bold claim, namely – that there is unity in the Bible’s diversity.  His thesis is set forth at the beginning of the book and is defended for nearly 600 pages: “The glory of God in salvation through judgment is the center of biblical theology.”

The author makes it clear from the outset that he is engaged in the needed work of biblical theology: “The purpose of biblical theology is to sharpen our understanding of the theology contained in the Bible itself through an inductive, salvation-historical examination of the Bible’s themes and the relationships between those themes in their canonical context and literary form.”  The book sets out to accomplish this very task.

Prior to defending his thesis, Hamilton defines his terms: “The glory of God is the weight of the majestic goodness of who God is, and the resulting name, or reputation, that he gains from his revelation of himself as Creator,  Sustainer,  Judge, and Redeemer, perfect in justice and mercy, loving-kindness and truth.”  As such, the glory of God in salvation through judgment is:

  • God’s way of showing his glory and defining his own name.
  • the goal of God in redemptive history.
  • the pattern of the Bible’s metanarrative – creation, sin, exile, restoration.
  • the pattern of each major redemptive event in the Bible – fall, flood, exodus, exile from the land, the death and resurrection of Jesus, and the return of Christ.
  • the existential experience of individuals who are convinced of their sin, feel condemnation, trust God for mercy, and join him in seeking the glory of his great name.
  • the ground of the Bible’s ethical appeals – fear of judgment curbs behavior and keeps people on the path that leads to salvation.
  • the content of the praises of the redeemed.

With the foundation sufficiently in place, the author defends his thesis with a vengeance.  His typical pattern is to overview a book of the Bible and show how the theme of the book is consistent with his thesis.  Then, he painstakingly walks through each biblical book, linking the important themes that help shape his thesis.

I read God’s Glory in Salvation Through Judgment  from cover to cover and was greatly encouraged with Hamilton’s effort.  I intend to return to this book, each time I set out to preach or teach through a biblical book.

Hamilton concludes with a helpful application section:

“The center of biblical theology has application in the church, in Bible study, and in the prayer closet.  More significantly, it has application on the great day.  When God arises to judge the earth, he will display the glory of his justice and his mercy.  Those who have trusted in Jesus will be astonished at the mercy shown to them, and that mercy will be all the more precious in view of the everlasting display of justice God will visit on the objects of his wrath.”

5 stars

THE TRUTH OF THE CROSS – R.C. Sproul (2007)

The Christian publishing industry is an odd beast.  While thousands of people choke on heresy in books like Love Wins and The Shack, other books go practically unnoticed.  The Truth of the Cross by R.C. Sproul is one of those books that has gone largely undetected and has managed to avoid any kind of large-scale attention.

I first read The Truth of the Cross when it was released in 2007.  This week, I am re-reading Sproul’s excellent work in order to prepare for a sermon.  If you have neglected this book, you’re missing out – big time!

Dr. Sproul surveys the basics of the atonement in this little book.  He begins by discussing the necessity of an atonement.  Crucial to a an understanding of the atonement is a proper conception of the character of God and the nature of sin.  Sproul points to the apostle Paul in particular, whose “central point of importance was the cross … it was on the cross, through the cross, and by the cross that our Savior performed His work of redemption and gather His people for eternity.”

Sproul carefully urges readers to embrace a biblical understanding of God’s justice.  He rightly contends that many people overlook the justice of God – an attribute the makes the atonement necessary: “God is loving, but a major part of what He loves is His own perfect character, with a major aspect being the importance of maintaining justice and righteousness.  Though God pardons sinners and makes great provision for expressing His mercy, He will never negotiate His justice.  If we fail to understand that, the cross of Christ will be utterly meaningless to us.”  Having established the need for an atonement, rooted in the justice of God, the author proceeds to develop the remaining crucial components in Christ’s redemptive work.

Sproul skillfully guides readers on a journey, discussing the key features of the atonement.  Most important, however is the discussion that concerns substitution.  Sproul clearly articulates the importance of the penal substitutionary atonement of Christ: “In the substitution that took place at the cross, we see the glorious grace of God – the very heartbeat of the Christian faith.”  Additionally, he distinguishes expiation and propitiation, noting the importance of each.

Dr. Sproul also includes an important discussion on the extent of the atonement.  The “L” in the tulip acrostic is carefully explained in a historical and biblical context.  As most Reformed theologians, Sproul makes a distinction between the sufficiency and efficacy of the atonement.  Certainly, Christ’s redemptive work is sufficient for every person who has ever lived.  But it is effectual for the elect of God.

The Truth of the Cross offers readers a basic look at the redemptive work that Christ accomplished.  Sproul does not intend to offer the last word – which is what makes this little book so effective.  Readers interested in delving deeper are encouraged to pick up John Owen’s, The Death of Death in the Death of Christ.

4 stars