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

WHAT IS TRUE CONVERSION?

We live in a culture where a majority of Americans make some kind of a faith commitment.  Indeed, many Americans call themselves Christians.  It is in this context that Stephen Smallman answers the question, What is True Conversion?

Smallman’s work is somewhat autobiographical as he recounts his conversion experience.  He notes the impulse to “reform myself so that I would feel better about my relationship to God.”  His transparency proves helpful at the outset as most people have struggled with a similar experience.  However, the author admits that he discovered he had no power in and of himself to change.  He learned of his powerlessness before a holy and omnipotent God.

The author takes time to carefully develop the work of the Holy Spirit in the life of the unconverted.  Each one of God’s elect is effectually drawn by the Holy Spirit in an irresistible and compelling way.  It is the Holy Spirit who carries out the unique purpose of God.  “He comes to us while we are spiritually dead, ignorant, indifferent, lost, blind, sinners, and he gives us a heart for God that did not exist before.  When the call comes, we have ears to hear because of the sanctifying work of the Spirit.”

Smallman rightly distinguishes conversion (which involves human response) and regeneration (which is the sovereign work of God in the hearts of people).  We must be born again – we must be regenerated.  When Jesus tells Nicodemus that he “must be born again” (John 3:5-7) he does not issue a command.  Rather  he “makes a statement of what God must do in our hearts if we are to enter God’s kingdom.”

Smallman utilizes the excellent definition of conversion in the Westminster Shorter Catechism: “True conversion is embracing Jesus Christ as he is freely offered to us in the gospel.” While he stresses God’s exclusive role in regeneration, he also rightly emphases the human role at the point of conversion, namely, sinners must believe/embrace Jesus in order to be saved.  Again, the role of the Spirit is essential.  Smallman writes, “The gospel message is only a string of words until the Spirit applies it to the heart.”

The author emphases the role of repentance and the vital role it plays in true conversion.  “Conversion is rightly defined as a turning to a new direction … repentance is understood as a turning from sin in order to turn to Christ.”  This stress on repentance is necessary in this discussion – for without repentance one has not experience true saving faith.

Finally, Smallman points out that when one is truly converted life change takes place.  “Conversion assumes turning to walk on a new path.”  True conversion does not result in lawlessness.  Rather, true conversion results in bearing fruit to the glory of God (John 15:8).

What is True Conversion? is a necessary resource that should be fully utilized in the local church.  Smallman includes helpful study questions at the end of each section that can and should be utilized in small groups.

5 stars

What Can a 508-Year Old Man Teach Us?

July 10, 2017 marks the 508th birthday of John Calvin.  But the streamers and balloons are nowhere to be found.  Simply put, we live in a day that is so wrapped up in technology and new inventions that we tend to forget the lessons of the past, especially the lessons of dead guy.

Calvin’s life was a pilgrimage that was characterized by God’s providential grace.  It was God’s providential grace that led him from place to place, equipping him for a lifetime of ministry.  It was God’s providential grace that sustained him during his period of exile and sheltered him through the storm.  It was God’s providential grace that empowered him to write and preach and shepherd the people of God for the glory of God.  It was God’s providential grace that brought Calvin “through many dangers, toils and snares.”  Indeed, it was God’s providential grace that rescued his soul from hell and seated him in the heavenly places in Christ Jesus” (Eph. 2:6).  And it was God’s providential grace that led Calvin to assume a particular posture that is best articulated in Isaiah 66:1-2.

Notice three things about the Genevan Reformer.  First, Calvin was a humble man.  C.J. Mahaney lays bare the heart of a humble man: “Humility is honestly assessing ourselves in light of God’s holiness and our sinfulness.”  And the Scriptures demand this kind of humility.  “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Pet. 3:8, ESV).

Calvin was humble before his God.  He understood that he was a recipient of God’s grace (Rom. 3:24) and that he had been saved by grace alone, through faith alone, in Christ alone (Eph. 2:8-9).  Consequently, he understood that his only boast was in the cross-work of Christ (1 Cor. 2:2; Gal. 6:14).  Calvin understood the absolute contrast between the sinfulness of man and the majesty of God, what many have referred to as the Creator-creature distinction.  He writes, “Men are never duly touched and impressed with a conviction of their insignificance until they have contrasted themselves with the majesty of God.”

Calvin was humble before people.  He understood that humility is the foundation of Christian character.  The libertines of the 16th century were naming their dogs after Calvin – but Calvin remained humble despite the hatred hoisted upon him.  Calvin opines, “I have always been exceedingly delighted with the words of Chrysostom, ‘The foundation of our philosophy is humility’ and still more with those of Augustine.  If asked, ‘What are the precepts of Christianity?’ I will answer, ‘First, humility, second and third humility.”

Second, Calvin was a contrite man.  The contrite is one who is “stricken, smitten, or crushed in spirit.”  John Calvin was a man of Christ-exalting contrition.  His contrition was Christ-exalting because he knew that Christ was the One he had offended and that Christ alone could free him from his sin.  No work could forgive him, no prayer could forgive him; no priest could forgive him.

As beneficiaries of the Protestant Reformation, this is a truth we too often take for granted.  Even worse, some professing Evangelicals have begun to subtly fall under the spell of the Roman Catholic Church and either forget free grace or ignore it all together.  Perhaps it is time for a new Reformation; a radical rekindling of the precious truths that drove Calvin, Luther, Zwingli, and Knox to their knees in contrition as they celebrated the free grace that was theirs in Christ alone!

Third, Calvin trembled at God’s Word.  He revered the truth of God’s Word.  Steve Lawson adds, “Calvin stood firmly on the chief cornerstone of the Reformation – sola Scriptura, or ‘Scripture alone.’  He believed Scripture was the verbum Dei – the Word of God – and it alone should regulate church life, not popes, councils, or traditions.  Sola Scriptura identified the Bible as the sole authority of God in His church, and Calvin wholeheartedly embraced it, insisting that the Bible was the authoritative, inspired, inerrant, and infallible Word of God.”

Calvin responded to the truth of God’s Word.  He was a sinful man who had a heart that desperately sought to respond obediently to the Word of God.  To that end, he preached the Word of God faithfully with all the passion he could muster!

Calvin rejoiced in the truth of God’s Word – even difficult doctrines.  He rejoiced in difficult doctrines like predestination and conscious eternal punishment.  He rejoiced in mysterious doctrines like the Trinity and the hypostatic union.  And he rejoiced in paradoxical doctrines like the sovereignty of God and the responsibility of man.

So what can a 508 year old man teach us?

Calvin understood that people are transformed by truth

We live in an age where technique is king and pragmatism is queen.  The church has fallen prey to this vicious cycle.  We tend to do what works and invest in what brings results.  Steve Lawson writes, “The church is always looking for better methods in order to reach the world.  But God is looking for better men who will devote themselves to his biblically mandated method for advancing his kingdom, namely, preaching – and not just any kind of preaching, but expository preaching.”  In a day when preaching is being downplayed and theology is being ignored, we need to remember what Calvin understood, namely, people are transformed by truth.

Calvin understood and modeled the need for courage in times of adversity and persecution

Calvin lived in a time when Protestants were being burned at the stake because they were being transformed by the truth.  He was committed to boldly proclaiming the truth no matter what the cost.    Calvin adds, “If, while conscious of our innocence, we are deprived of our substance by the wickedness of man, we are, no doubt, humanly speaking, reduced to poverty; but in truth our riches in heaven are increased: if driven from our homes, we have a more welcome reception into the family of God; if vexed and despised, we are more firmly rooted in Christ; if stigmatized by disgrace and ignominy, we have a higher place in the kingdom of God; and if we are slain, entrance is thereby given us to eternal life.  The Lord having set such a price upon us, let us be ashamed to estimate ourselves at less than the shadowy and evanescent allurements of the present life.”

Calvin reminds us of the sinfulness of humans and the utter need for God’s grace

The flaws in Calvin himself remind us of the sinfulness of sin.  He was deeply aware of his own sin.  But he was also acutely aware of the reality of grace.  His life bears witness to this: He was simul iustus et peccator – simultaneously righteous and sinful..

Calvin reminds us what one man on a mission can accomplish in Christ’s strength

My good friend and colleague, Pastor Wayne Pickens rightly says, “God uses people to reach people.”  God used an ordinary man for an extraordinary purpose.  Or as David Hall writes, “A single man with heart aflame changed the world.”

Calvin reminds us of the sufficiency of Christ and his work on the cross for sinners

The cry of Calvin’s heart was the Lord Jesus Christ.  He constantly pointed sinners to Christ and his cross.

May the life of John Calvin serve as an inspiration to live the Christian life with vibrancy to the glory of God.  May his courage embolden each of us in the difficult days ahead.  When the days grow dark, persecutions escalate, and our freedoms begin to erode, may we remember the motto still etched in Genevan stone, “post tenebras lux,” after darkness light.  May his humility, contrition, and trembling before the Word of God mark our lives as well.  And may the contemporary pulpit be a reflection of Calvin’s pulpit; may men of God stand behind the sacred desk and faithfully deliver to unchanging truths of Scripture so that saints might be strengthened, edified, convicted, encouraged, and equipped!

Calvin agrees, “Let them edify the body of Christ.  Let them devastate Satan’s reign.  Let them pasture the sheep, kill the wolves, instruct and exhort the rebellious.  Let them bind and loose, thunder and lightning, if necessary, but let them do all according to the Word of God.”

SINNERS IN THE HANDS OF AN ANGRY GOD

Today is the anniversary of Jonathan Edwards famous sermon, Sinners in the Hands of an Angry God.  America’s greatest intellectual preached the magnificent message at Enfield on July 8, 1741 – just 269 years ago!

Edwards warns:

“There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you.”

Edwards encourages:

“And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling, and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God … To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit!  How can you rest one moment in such a condition?”

May God bring another Great Awakening to our generation as the Word of God is faithfully preached!  Oh, that our generation would be characterized by fresh repentance and fruitful service – a generation that reveres God in his transcendent majesty and holiness!

WHAT IS PROVIDENCE?

Derek W.H. Thomas answers the question, “What is Providence?” with a deep biblical knowledge and an ability to connect with a wide range of people.

He begins by citing the Westminster Shorter Catechism: “God’s works of providence are, his most holy, wise and powerful preserving and governing all his creatures and all their actions.”

Thomas emphasizes the word “all” in the confession, namely, everything from the smallest atom to a renegade army are subject to God’s providence.  He is providentially in control of every event.

The author moves to the Bible and discusses a few key stories that illustrate the truth of divine providence including the stories of Naomi and Ruth, Joseph, and Job.

Thomas summarizes three prominent views of providence including the Augustinian/Calvinistic view, the Arminian view, and the Molinistic view.  He deals with human free will and includes a helpful biblical definition of free will (a rare commodity in a culture that places a premium on so-called libertarian free will, what I refer to as the “love affair with free will).  Built into this discussion is a terrific refutation of openness theology (open theism).

Thomas proceeds to present eight biblical pieces of evidences that help bolster the case for the doctrine of divine providence.

Finally, the author answers key questions that pertain to suffering, sin, and human responsibility.

At the end of the day, the doctrine of divine providence leads Christ-followers to trust his grand plan; it enables them to place confidence in his ability to preserve and govern all things.

This volume is perhaps one of the best introductions available on the subject of providence.  It is short, lucid, biblical, and thought-provoking.  My hope is that Thomas’ work will motivate readers to consider further works on this subject as noted below:

All Things for Good – Thomas Watson

The Mystery of Providence – John Flavel

God’s Lesser Glory – Bruce A. Ware

The Invisible Hand – R.C. Sproul