TRUE BIBLICAL SPIRITUALITY

“Mystical techniques and the inward journey have no place in true biblical spirituality.  If there is reality experienced in such things, it is a reality other than that promised in the gospel … Christian spirituality, consequently does not journey inward in search of an immediate experience of oneness with God.  Instead, through the indwelling Holy Spirit it looks toward Christ and through him to the Father.  Contemplative mysticism is not the path of biblical spirituality; faith-based relationship with the Triune God is.”

– Andrew Young, Cited in On Global Wizardry: Techniques of Pagan Spirituality and a Christian Response, Peter Jones, Editor

THE DOCTRINE OF THE CHRISTIAN LIFE – John Frame (2008)

The Doctrine of the Christian Life by John Frame is the third installment in his Lordship series.  The preceding work, The Doctrine of God is the most influential book I have read to date, outside the Bible.  Every seminary student and pastor should carefully read The Doctrine of God.  The contents are sure to revolutionize one’s life and ministry.

The Doctrine of the Christian Life is a superb addition to the Lordship series.  Since the book is nearly 1000 pages, this format makes it impossible to review this work in a comprehensive way.  Hopefully, a few highlights will lure some prospective readers in.

Dr. Frame’s book may be considered an extended meditation on ethics.  Frame utilizes his well-known triperspectival framework.  Ethics is viewed through three lenses, namely, the situational (the history of ethics), existential (Christian ethics), and normative (the ethical pattern of the ten commandments).

The author links ethics with divine lordship in keeping with the overall tenor of the series.  The Lordship attributes are control, authority, and presence.  Our God controls and accomplishes all that he intends.  Everything he ordains come to pass. Frame argues, “Control means that God makes everything happen.”

God’s authority is “his right to tell his creatures what they must do … authority means that God has the right to be obeyed, and that therefore we have the obligation to obey him.”  Additionally, “God’s authority is absolute.  That means, first, that we shouldn’t doubt or question it … The absoluteness of God’s authority means that his lordship transcends all our other loyalties … God’s authority covers all areas of human life.”

God’s presence is the profound reality that he promises to be with his people.  Frame adds, “When God takes us to be his people, he fights our battles, blesses us, loves us, and sometimes gives us special judgments because of our sins.”

These lordship attributes govern the ethical life of a Christ-follower:

  • “By his control, God plans and rules nature and history, so that certain human acts are conducive to his glory and others are not.”
  • “By his authority, he speaks to us clearly, telling us what norms govern our behavior.”
  • “By his covenant presence he commits himself to be with us in our ethical walk, blessing our obedience and punishing our disobedience.”

Dr. Frame adds, “Three lordship attributes, three mandatory responses: faith, obedience, worship.  These responses are the foundation of our ethical life.  Faith corresponds to control, obedience to authority, and worship to presence.”

In part two, the author reviews non-Christian ethical frameworks.  Perhaps most helpful is the section describing how unregenerate people are both rational and irrational at the same time.  Arguing with Cornelius Van Til, the author writes, “They [unconverted people] claim that their own reason has ultimate authority (rationalism), but they acknowledge nothing that will connect human reason with objective truth (irrationalism).”

Part three summarizes Christian ethical methodology in a very comprehensive fashion.  Dr. Frame utilizes the normative, situational,  and existential perspectives to drive home the basis for Christian ethics.

Part four is an excellent summary of the ten commandments that readers should turn to again and again for fresh perspective on the decalogue.  Perhaps most helpful here is the assertion that “grace precedes and motivates works.”

Part five is a section on Christ and Culture.  The author defines culture and answers the question, “What role (if any) should a Christian have in culture?”  Dr. Frame’s answers are illuminating and motivating.  His answers are worth the price of the book in my estimation.

Finally, Dr. Frame ends on a practical note.  Part six focuses on personal spiritual maturity and includes a helpful section on progressive sanctification.

The Doctrine of the Christian Life is not for the faint at heart.  But it is highly recommended.  I will utilize this resource for many years to come.  And I can’t wait for the final installment of the Lordship series, The Doctrine of the Word of God.

5 stars

WHAT IS SPIRITUAL WARFARE?

Do a quick search on any online bookseller or browse the shelves at a large bookstore and you will undoubtedly be confronted with a plethora of books on spiritual warfare.  Unfortunately, many of the popular books being published on this subject are unhelpful at best and unbiblical at worst.

What is Spiritual Warfare? by Stanley D. Gale rises above the ridiculous and introduces readers to a basic biblical framework for understanding spiritual warfare.  Gale rightly acknowledged the existence of an unseen realm by making an appeal to the Nicene Creed.

The author introduces our archenemy, the devil and makes it clear that he appeals to “remaining sin in our flesh through the trappings of a falling world.  His battle rages for our mind, heart, and will, and the frontlines of spiritual battle.”  The enemy  seeks to deceive, tempt, and accuse believers.  Gale’s treatment of Satan’s goals and objectives is noteworthy.  Unlike many works on spiritual warfare, Stanley Gale refuses to give Satan center stage.

Significantly, Jesus Christ receives center stage in this short treatment  on spiritual warfare.  The author focuses on the promise of a Redeemer in Genesis 3:15 and unpacks his unique mission, namely, to “destroy the works of the devil” (1 John 3:8).  The author walks the reader through redemptive history and showcases the role that Christ plays as our prophet, priest, and king.

Gale turns the attention of the reader to the battle plan.  The essence of that plan is the pursuit of holiness.  Believers pursue holiness by practicing progressive sanctification and keeping in step with the Spirit.  Gale clearly sets forth the position of every believer.  We must stand.  We must not stand by in a passive fashion.  Rather, we choose to abide in Christ and claim his promises in the heat of battle.  The author adds, “Much of spiritual warfare simply involves living out that gospel of the kingdom against the efforts of our enemy the devil, with the goal of growing in the grace and knowledge of Jesus Christ.”

The author continues by unpacking the spiritual weaponry of every believer.  We have revealed truth.  “Spiritual warfare involves not being taken captive by the teachings of this world or distortions of God’s Word but instead taking captive every thought to the obedience of our Lord Jesus.”  Therefore, we must live in obedience to God’s Word and the lordship of Christ.

The second spiritual weapon is prayer.  Prayer expresses our allegiance to the king and his kingdom.  The author writes, “Prayer is a staple of spiritual warfare to enable us to abide in Christ, that we might stand firm and be strong and lay siege.”

The third spiritual weapon is covenant community.  We are not left alone to fend for ourselves.  Rather, we stand arm to arm with the people of God.  We purpose to obey the king and glorify our great God in heaven.

Stanley Gale has written an extremely helpful booklet.  Again, the focus is never on Satan.  The supreme focus is on Christ and his redemptive work on the cross for sinners.  Gale’s work would be of value in a small group setting or personal discipleship.

4.5 stars

WHAT IS VOCATION? – Stephen J. Nichols

What is Vocation? This question is rarely asked anymore and Stephen J. Nichols laments this reality in the latest installment of the Basics of the Faith Series by Presbyterian and Reformed Publishing.

Nichols begins by alerting readers to the definition of vocation: “The English word vocation comes from the Latin word vocatio or, in the verb form, vocare.  Its root means “calling.”  Early in church history most applied the word in an exclusive sense which was confined to church work.  Others in medieval culture simply worked.

Luther gave new meaning to the idea of vocation and held that each person should embrace his or her calling – all to the glory of God (soli deo gloria).  Nichols adds, “All work – all types of work, not just work done in the service of the church – was a calling.”

Nichols points out that some evangelicals are still stuck in medieval culture by insisting that the idea of “calling” is limited exclusively to church, a trend that needs to be reversed if we are to embrace the biblical notion of vocation.

The next section includes a helpful discussion that develops a biblical and theological framework for work.  The story begins in the garden where we come face to face with what theologians refer to as the cultural mandate (Gen. 1:26-28).  Here we are called to have dominion over and subdue the earth.

The fall distorts the original intention in the creation mandate and the promised seed (protoevangelium) emerges in Genesis 3:15 where Christ “undoes what Adam did and reunites us to God and brings in the kingdom, the consummation of which is portrayed in Revelation 22:1-5.”

Nichols takes a clear position on the whole idea of vocation as defined by the biblical plot line: “The biblical story line of creation, fall, and redemption – is the theological framework in which we begin to understand our purpose in life.  It is also the context through which we understand work as vocation.  Without it, work is just work – just putting in time.”

The author includes a helpful section concerning rest which is the final component in the theological framework for the biblical idea of work or vocation.  God presents the proper pattern of work and rest and he works for six days to create the universe and rests on the seventh.  “We need to pay attention,” Nichols writes, “to the boundaries that God has ordained for us.  We need to be attuned to the healthy rhythms of work and rest.”

Nichols discusses “how not to work” versus “how to work.”  In a discussion on Ephesians 6:5-9, he writes, “We are to render ‘service with a good will as to the Lord and not to man’ (v. 7).  This relates directly to calling.  When work  is understood as a calling, it is understood as a calling from  God.  He is ultimately the One we work for.”

The author has done a fine job explaining vocation from a biblical perspective.  He alerts the reader to the importance of doing everything to the glory of God.  Highly recommended!

5 stars

WHAT IS A TRUE CALVINIST?

Philip Graham Ryken continues the Basics of the Reformed Faith Series with his excellent work, What is a True Calvinist?

Ryken does not rehash the traditional five points of Calvinism as formulated at the Synod of Dort.  Rather, he seeks to set forth a “practical introduction to Reformed spirituality.”

Six pillars comprise the edifice of a true Calvinist.  First, a true Calvinist has a God-centered mind.  “What is most on the Calvinist’s mind is the glory of God.”  The great Princeton theology, B.B. Warfield held firmly to this principle.  Indeed, “Evangelicalism stands or falls with Calvinism.”

The author points to Isaiah as one who properly fell silent before the holiness of God is Isaiah 6.  Ryken maintains, “What Isaiah saw, therefore, was a vision of God’s sovereignty.  The God enthroned in heaven is the God who rules.  From his throne he issues his royal decrees, including his sovereign decree of election, and also executes his plan of salvation, drawing sinners to himself by his efficacious, persevering grace.”

Second, a true Calvinist has a penitent spirit.  There is no room for arrogance among the Reformed.  A haughty spirit, in fact, is diametrically opposed to a Calvinistic worldview.  “It is important,” Ryken adds, “to understand  that Calvinism is not a set of doctrines but a whole way of life.  God has revealed the doctrine of grace not simply for the instruction of our minds but ultimately for the transformation of our lives.”

Third, a true Calvinist has a grateful heart.  Ryken again points to Isaiah as a model that exemplifies this characteristic:  “Isaiah did nothing to remove his own guilt or to pay for his own sins.  He was the object of sovereign grace, for God both accomplished and applied his redemption.”

Fourth, a true Calvinist has a submissive will.  Isaiah demonstrates no reluctance when God called him into service.  His will was totally surrendered to God’s sovereign purposes.  Ryken cites Al Martin: “This is how God makes a Calvinist.  In one way or another he gives him such a sight of his own majesty and sovereignty and holiness as the high and the lofty One, that it brings with it a deep, experimental acquaintance with human sinfulness personally and in terms of our own generation.  It brings experimental acquaintance with the grace of God, an intimate acquaintance with the voice of God, an utter resignation to the will and the ways of God.”

Fifth, a true Calvinist pursues holiness of life.  This holiness is always mingled with grace.  Indeed, a Calvinism that lacks grace is a contradiction at best.  Ryken adds, “A graceless Calvinism is thoroughly repugnant to the gospel, for unless the pursuit of holiness is motivated by an ever-deepening love for God and his grace, it quickly becomes joyless and fruitless.”

Finally, a true Calvinist has a glorious purpose, namely, the glory of God.  The true Calvinist embraces the answer to the first question in the catechism: “The chief end of man is to glorify God and enjoy him forever.”  Ryken continues, “The true Calvinist embraces the eternal purpose of the sovereign God by living for his glory.”

What is a True Calvinist? is a valuable piece of work.  Ryken has hit the capstone of Reformed theology in a winsome way.   His work is a necessary antidote in a culture where Calvinism is often unfairly maligned and caricatured.

I would argue that in order for the new resurgence in Calvinism to be fruitful and honor God there must be a humble, joy-filled, Christ-saturated mindset that accompanies the doctrinal foundations of Reformed theology.  This will involve a rigorous rejection of hyper-Calvinism and a Spirit-filled approach to the Christian life.

5 stars

WHAT IS PERSEVERANCE OF THE SAINTS?

What is the Perseverance of the Saints? Michael A. Milton does an exceptional job in his attempt to answer the question.  Milton’s tackles this important topic by considering four aspects:

Defining the Doctrine

The author cites Berkhof – “Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion.”

Distortions of the Doctrine

Milton wisely uncovers some of the prominent distortions of perseverance of the saints.  Most notable is the popular notion, “once saved, always saved.”  This idea, while correct in principle, does not tell the whole story.  “It does not,” Milton writes, “address the believers progression in holiness, which is sanctification.”  The author points to the dual reality of God’s sovereignty and man’s responsibility, a key truth that emerges when unpacking this weighty doctrine.

Defense of the Doctrine

Milton’s defense of perseverance of the saints is not comprehensive, nor is intended to be comprehensive.  Rather, he seeks to provide a basic biblical and theological framework that demonstrates the truthfulness of this doctrine.  His arguments are clear and compelling.  They are an excellent introduction for Christians uncovering this doctrine for the first time.

Delight in the Doctrine

Finally, the author discusses the benefits of embracing perseverance of the saints.  He includes encouraging principles that flow directly from the fountainhead of this precious doctrine.

4.5 stars

WHAT IS BIBLICAL PREACHING?

Eric J. Alexander has hit the bulls-eye in his little book, What is Biblical Preaching? While not designed to be a textbook on the subject, it adequately describes the preaching task.

Alexander maintains that biblical preaching can be boiled down to eight key propositions:

1. Biblical preaching is fundamental in its importance.

2. Biblical preaching is spiritual in its essence.

3. Biblical preaching is didactic in its nature.

4. Biblical preaching is expository in its form.

5. Biblical preaching is systematic in its form.

6. Biblical preaching is pastoral in its concern.

7. Biblical preaching is clear in its structure.

8. Biblical preaching is relevant in its application.

The author unpacks each proposition as he carefully builds a case for biblical preaching.

One note about the final proposition, the point concerning relevance.  The battle cry I repeatedly hear from professing evangelicals is, “We need relevance.”  I am personally convinced of the importance of relevance.  After all, if a ministry is not relevant, needs are probably not being met, the people of God are probably not being fed properly, and the culture is probably not being impacted by the people of God.  However, if the battle cry for relevance drowns out the other seven propositions that the author rightly promotes, that approach in itself may initially appear relevant, but in the final analysis will only result in a compromised ministry that caters to carnality and leaves the people of God hungry for the truth of God’s Word.  In short, irrelevant “relevance.”  May God have mercy on the church that clamors for relevance but leaves the flock in a malnourished condition!  Nothing could be more irrelevant than a watered down ministry.

Alexander has done a tremendous job compiling the key priorities of biblical preaching.  His work is highly recommended.

5 stars

WHAT IS THE LORD’S SUPPER?

What is the Lord’s Supper? Richard D. Phillips answers this important question in a straightforward and biblical way.  “The Reformers” writes Phillips, “emphasized that a sacrament – that is, a sacred mystery prescribed for our worship – must have been instituted immediately by our Lord.”  Also referred to as the Eucharist (1 Cor. 11:24) or Holy Communion (1 Cor. 10:16), Phillips is quick to point out that the Roman Catholic term “Mass” has no biblical support whatsoever.

Phillips describes the continuity between the Passover in the Old Testament and the New Testament practice of the Lord’s Supper.

The author describes the Lord’s Supper as a sign.  He cites Louis Berkhof: “The central fact of redemption, prefigured in the sacrifices of the Old Testament, is clearly set forth by means of the significant symbols of the New Testament sacrament.  The words of the institution, ‘broken for you’ and ‘shed for many’ point to the fact that the death of Christ is a sacrificial one, for the benefit, and even in the place, of His people.”

The author refers to the Lord’s Supper as a covenant seal.  He writes, “One way to understand the idea of a covenant seal is to realize that the Passover was not merely a religious feast but was also a covenant meal at which God identified with his people, accepted them as his own, and spread before them his provision.”

Phillips includes a very helpful section that describes the theological controversies that involve the Lord’s Supper.  The three prominent views may be summarized: Christ is not present, Christ is physically present, and Christ is spiritually present.

View 1 – Christ Not Present in the Sacrament

The first view was promoted by Ulrich Zwingli which maintains that the Lord’s Supper is a mere sign, “a simple commemoration of Christ’s atoning death, and an emblem of the believer’s trust in him.”  The so-called “memorialist” position is a strong reaction to a mystical approach to the table.

View 2 – Christ Physically Present in the Sacrament

The second view is held by Roman Catholics and is commonly referred to as transubstantiation.  This view maintains that the bread and wine change into the body and blood of Christ.  Luther strongly opposed transubstantiation but promoted a view known as consubstantiation.  Phillips writes, “According to [Luther], the elements are not transformed into body and blood, buy rather in a mysterious and miraculous way Christ’s whole person – body and blood – is present in, under, and along with, the elements of the sacrament.  Thus, the physical body of Christ is locally present in the Lord’s Supper, although the elements undergo no change.”

View 3 – Christ Spiritually Present in the Sacrament

The author cites the Westminster Larger Catechism: “The body and blood of Christ … are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses.”

Phillips continues his treatment of the Lord’s Supper by discussing the efficacy of the sacrament.  He holds that grace is truly conferred and that the believer receives spiritual nourishment by partaking: “In keeping with the sacrament as a sign, we gain from it a strengthened faith; as a seal of Christ’s covenant, we gain assurance of salvation and communion with God.”  This grace is “conferred by the ministry of the Holy Spirit as Christ is received by faith.”

Finally, the author includes a section of pastoral reflections on the Lord’s Supper.  Phillips encourages pastors to “realize the Lord’s Supper’s great pastoral value in personally confronting each person present with the reality of his or her own relationship to Jesus Christ.”  Additionally, the author discusses restricted communion and emphasizes the importance of followers of Christ coming to the Table.  He also stresses the importance of partaking in a worthy manner (1 Cor. 11:27-28).

Calvin gets the last word here: “It is a sacrament ordained not for the perfect, but for the weak and feeble, to awaken, arouse, stimulate, and exercise the feeling of faith and love, indeed, to correct the defect of both.”

Richard Phillips booklet is an invaluable source of encouragement and instruction.  His clear presentation is helpful for new and seasoned believers alike.  This resource should be utilized in family worship and will prove helpful in discipling the next generation.

5 stars


WHAT IS JUSTIFICATION BY FAITH ALONE?

J.V. Fesko answers the all-important question, “What is Justification by Faith Alone?”  The author begins, “All people must at some point in their existence stand in the presence  of God and be judged.  There are two possible outcomes, either a guilty or not-guilty verdict.  Or, in biblical terms, God will either condemn or justify the person who stands before him.  In order for God to justify a person, he requires absolute perfect righteousness, that is, obedience to his law.”  It is within this framework that Fesko unpacks the doctrine of justification by faith alone.

Fesko walks readers through a primer on redemptive history.  God promises to reverse the terrible consequences of the fall in Genesis 3:15.  Additionally, God promises to make Abraham a great nation, to make his name great, and a blessing.  Paul calls this promise the gospel: “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed'” (Gal. 3:8).

Abraham “believed the LORD, and he counted it to him as righteousness” (Gen. 15:6).  God therefore views Abraham not as a guilty sinner, but as one who is justified; positionally righteous in his sight.  Abraham places his faith in another, what Luther calls an “alien righteousness.”

Fesko includes a terrific summary of the covenant that God makes with Abraham.    In his discussion of Gen. 15:9-12, he writes: “Significantly, God promises to Abraham that if the patriarch or God himself violates the terms of this covenant agreement, then God alone will bear the penalty  for transgressing the covenant.  Seeing that God cannot die, we also see the certainty that God will keep his promise … It is God who is active, who makes the covenant promise, who justifies Abraham by imputing righteousness to him by faith, and who swears an immutable and unchanging covenant oath to bear any penalties for the covenant’s violation.”Fesko rightly argues that justification is by faith alone in the Old and New Testament (Rom. 4:1-5).

The author continues to summarize how Christ fulfilled the law, paid the penalty of the law, and was raised for our justification.  It becomes clear that each part of Christ’s work is essential, namely, his life, death, and resurrection.

Overall, Fesko succeeds in answering the question, “What is justification by faith alone?”  His exposition is clear, bold, and biblical.  He responds graciously to the typical arguments that are leveled against the doctrine.  And he reminds us of the utter importance of justification.  Indeed, Luther declared, “Justification is the article upon which the church stands or falls.”  His words ring true in our culture where the doctrine of justification by faith is once again under attack.

5 stars

WHAT IS HELL?

Christopher Morgan and Robert Peterson join forces to answer one of the more controversial questions of the 21st century, “What is hell?”  Careful readers notice from the outset that the very question implies the existence of hell.

The authors begin with the classic formulation, “Would a loving God really send good people to hell?”  Three erroneous assumptions lie dormant within the question.  First, it assumes that God is only love and ignores his other attributes, especially justice and wrath.  Second, it wrongly assumes that people are inherently good.  Third, it “distorts the portrait of God by portraying him as the one sending people to hell, as if he happily does so.”  In other words, this is the wrong question.  The authors propose the proper question, namely, “How can a loving and just God declare the guilty  to be right with him?”

The authors continue to promote a robust view of Scriptural authority by developing a biblical description of the God-glorifying doctrine of hell.  Five principles emerge:

1. Hell is punishment (Matt. 5:20-30, 24-25; 25:31-46; 2 Thess. 1:5-10; Rev. 20:10-15).

2. Hell is destruction (Matt. 7:13-14, 24-27; 24:51; Rom. 9:22; Heb. 10:27).

3. Hell is banishment (Matt. 3:1-12, 7:21-23; 8:12; 13:41-42, 49-50; 25:41; Rev. 22:14-15).

4. Hell is a place of suffering (Matt. 3:12; 8:12; Mark 9:42, 48; Rev. 14:10).

5. Hell is eternal (Dan. 12:2; Isa. 66:22, 24; Mark 9:43, 48; Matt. 25:41, 46; Jude 7, 13).

An excellent discussion focuses on the bearing that the doctrine of hell has on our theology and practice.  The authors maintain that when hell is compromised or discarded, the theological house of cards inevitably begins to fall: “To downplay or reject hell usually means to err in other important beliefs also.  Reworking hell is often an early indicator that other things have been redefined.”

In an ultimate sense, the doctrine of hell helps Christians remember the mission of the church.  It reminds us of God’s majesty and the cosmic treason known as sin.  And it reminds us of the final fate of anyone who rejects the Savior that God sent.  The doctrine of hell reminds us of the foolishness of universalism and inclusivism, the notion that all will be saved – even the ones who refused to believe in Jesus.  The doctrine of hell should humble Christians and prompt God-centered worship.

Christopher Morgan and Robert Peterson have accurately described hell and given sufficient biblical evidence to warrant belief.  This book is a serious warning to so-called evangelicals who have compromised the doctrine of hell by promoting universalism, inclusivism or annihilationism.  Highly recommended!

5 stars