Veritas et Lux

God, Greed, and the (Prosperity) Gospel – Costi Hinn (2019

hinn Costi W. Hinn, God, Greed, and the (Prosperity) Gospel (Grand Rapids: Zondervan, 2019), 223 pp.

The so-called prosperity gospel has been a virtual “wrecking ball,” inflicting damage on the unsuspecting, infiltrating local churches with a diabolical message of health and wealth, and inviting the wrath of a holy God. The prosperity gospel is not another version of the gospel. It is “a different gospel,” one that not only devastates and deceives – this gospel damns.

The apostle Paul addressed the church in Galatia and confronted the false gospel of his day:

“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel- not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Gal. 1:6-9, ESV).

False gospels must be confronted, as Paul addressed the Galatians who turned to the “gospel” of the Judaizers in the first-century. Costi W. Hinn confronts the prosperity gospel in his latest book, God, Greed, and the (Prosperity) Gospel. Hinn clearly defines the poisonous effects of this pernicious movement: “The prosperity gospel is here to stay and is spanning the globe, doing damage to the true gospel of Jesus Christ. It is an evil that poses as a blessing but is truly a curse. It appears to be a loving extension of God’s goodness but is arguably the most hateful and abusive kind of false teaching plaguing the church today.”

Hinn describes how he grew up and was groomed to serve alongside his famous uncle, Benny Hinn and how God revealed the diabolical underpinnings of the prosperity gospel, which led to his repentance, conversion, and departure from the movement.

The author describes the origins of the prosperity gospel and the core elements with all of its trappings. He demonstrates from Scripture why prosperity teaching is abominable and warns readers to flee from its deadly influence. Hinn reveals ten reasons that the prosperity gospel is antithetical to Scripture:

It distorts the biblical gospel.
It insults God’s nature.
It confuses the atonement.
It demeans Jesus Christ.
It twists Scripture.
It is motivated by love for money.
It produces false converts.
It overcomplicates faith.
It ruins Christianity’s witness.
It abuses vulnerable people.

Thoughtful and discerning readers will take these principles to heart and be careful to guard the biblical gospel.

Costi Hinn does not shy away from controversy. But he also speaks the truth in love and his arguments are grounded in grace. God, Greed, and the (Prosperity) Gospel is sure to raise eyebrows. Hinn’s work is a labor of love that will serve the church well. And it will surely draw some people out of this false system and lead them to the truth.

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

The White Flag Unfurled

These are troubling times. We live in a day which is marked by theological error and apostasy. Leaders are falling, truth is routinely maligned, and compromise is celebrated. A glance across the cultural milieu reveals an unfurled white flag. The white flag has been hoisted high and a diabolical deal has been struck. This flag reveals a horrifying reality which must be addressed, namely – final surrender in the church.

The White Flag: When Compromise Cripples the Church diagnoses our current condition and offers biblical action steps for marching forward in a way that glorifies God. It is call to faithfulness in age that is characterized by weak knees, passivity, and capitulation. It instills courage in weary Christ-followers who toil in a post-Christian era.

“Here is a passionate call from a pastor’s heart, from a man widely read, who sees with great clarity the difficult situation the church now faces, with opposition without and weakness and compromise within, who believes the battle will be won by the faithful believing and by the courageous teaching and proclaiming of the Word of God.”

DR. PETER JONES, Director, TruthXchange, Author of “The Other Worldview,” Escondido, CA

“David Steele is a champion for the truth of God’s word.The White Flag not only exposes the destructive enemy of doctrinal compromise that threatens the contemporary church; it inspires godly courage in all believers to stand firm in defending the truth of Scripture no matter the cost. Read this excellent book to be blessed and emboldened by its timely message.”

WAYNE PICKENS, Founding pastor of Homestead Country Gathering, La Grande, OR

“Dr. David Steele exposes a clear and present danger threatening our churches. This is a biblical, bold, urgent call-to-arms reminding us that our Commander-in-Chief has entrusted us to a “Precious Treasure” that must be protected as well as proclaimed.”

NATE PICKOWICZ, Author of How to Eat Your Bible and R.C. Sproul: Defender of the Reformed Faith.

Order your copy of The White Flag: When Compromise Cripples the Church here!

Knowing Sin: Seeing a Neglected Doctrine Through the Eyes of the Puritans – Mark Jones

Mark Jones, Knowing Sin: Seeing a Neglected Doctrine Through the Eyes of the Puritans (Chicago: Moody Press, 2022), 208 pp.

There is a distinct lack of books on hamartiology (the doctrine of sin). The devil is perfectly happy to see the doctrine of sin slide into the sea of forgetfulness. He is delighted when professing Christians minimize sin or redefine it. Uncle Screwtape, C.S. Lewis’s senior demon in The Screwtape Letters observed that the journey to hell is found in mere passivity: “Indeed the safest road to Hell is the gradual one-the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.”¹ When we belittle the seriousness of sin, we become easy prey for the enemy of our souls.

Knowing Sin by Mark Jones helps reestablish the doctrine of sin and highlights the importance of bringing this doctrine to center stage. Dr. Jones has done the church a great service by helping readers think through the various aspects of sin as it is presented in Scripture. The book draws on the deep insight of the Puritans which effectively reminds readers of the devastating effects of sin and rivets their attention on the gospel of Jesus Christ. Each chapter concludes with a brief application section that encourages practical steps for defeating sin and trusting in our risen Savior.

I commend Knowing Sin and anticipate a wide readership, in the church and the academy.

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

C.S. Lewis, The Screwtape Letters (New York: Macmillan Publishing Company, 1982), 56. ↩

A Company of Heroes: Portraits From the Gospel’s Global Advance – Tim Keesee

keesee Tim Keesee, A Company of Heroes: Portraits From the Gospel’s Global Cause (Wheaton: Crossway, 2019), 286 pp.

Most young people aspire to be like someone. The people they emulate are athletes, rock stars, and actors. These people serve as heroes to the upcoming generation. But Tim Keesee has a different set of heroes in mind. Keesee is thinking about heroes who embrace biblical values, live according to a Christian worldview, and keep eternity in their range of sight. The kingdom of God is at the forefront of their minds.

In A Company of Heroes: Portraits From the Gospel’s Global Cause, Keesee presents a series of journal entries that he has written over the past several years. The entries tell the tale of a cadre of Christians who value the kingdom of God and strive to share the gospel with the nations.

The book is comprised of seventeen chapters that chronicle stories of God’s grace in the lives of His people. The brave warriors surveyed in this volume come from different backgrounds and serve in different parts of the world – from London to Leningrad and from Afghanistan to Armenia. Yet each hero has a common goal. Each hero has a passion to spread the supremacy of Jesus to every ethnos for the glory of God!

One sentence sums up the whole book as Keesee refers to some missionaries faithfully gave their lives for the sake of the gospel. Here’s the glorious sentence:

When I first visited, these missionaries were blazing trails both linguistically and literally as they traveled as far as the road would take them – and then walked on in order to spread the fame of Jesus to every corner of this remote borderland.

This sentence may as well appear on every page of the book. For the gospel pulsates on every page. Jesus is exalted in every story. Resurrection hope permeates this volume.

A Company of Heroes should be devoured by Christians who cherish the gospel and have a passion for the nations. This book will help shape readers’ passion for evangelism and world missions. It will inspire, encourage, and may even convict a few people.

The gospel’s global cause is growing and the mighty work of the Holy Spirit cannot be stopped. So let the nations be glad!

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

Everything is Spiritual – Rob Bell

Rob Bell, Everything is Spiritual (New York: St. Martin’s Publishing Group, 2020), 310 pp.

In 2011, I reviewed Love Wins, my first book by Rob Bell. The piece prompted praise by conservatives and vicious scorn by progressive Christians and liberals. Whatever anyone thinks about Bell, one thing is for sure: the guy can write. He is a master communicator. And whenever he writes or talks, people listen.

Anyone familiar with Rob Bell knows that he is somewhat of a gadfly among evangelicals. And “gadfly” is a massive understatement. But there is something endearing about Bell. Some point to his skill. Others are impressed with his intellect. For me, I’ve always been drawn to Bell’s ability to communicate what he’s truly feeling – including insecurity, childhood pain, or unfulfilled expectations. He identifies a “generational lack of grace,” a trait that is found too often in the church. His transparency is refreshing and his candor is something that is greatly needed in our day.

While I applaud Bell’s transparency, I have expressed deep concern with some of the theological and philosophical assertions that he has proposed. His most recent book, Everything Is Spiritual is no exception. Michael Eric Dyson’s endorsement of the book provides a revealing summary:

“In Everything Is Spiritual, Rob Bell updates Teilhard de Chardin’s Catholic mysticism, makes sexier Werner Heisenberg’s quantum physics, and baptizes Jewish Kabbalah in an exciting vision of the future of human evolution. Bell challenges the notion that science and belief are at war, with his sublime fusion of Christian faith and modern evolutionary science. Bell’s book is the perfect antidote to the plague of an evangelical worldview that is captive to imperial dreams and a literalism that kills the spirit of Christianity …”

I will argue in this review that while Michael Eric Dyson truly does capture the essence of Bell’s intentions in Everything Is Spiritual, the end result is unhelpful and spiritually dangerous. Instead of illumination, readers will be left in a quagmire – with more questions than answers. And they will wander aimlessly in a spiritual wasteland, armed with an inaccurate portrait of God that leaves them hopeless without the biblical gospel.

No Final Answer

One of the common themes in Bell’s writing is ambiguity. He extinguishes certitude and exalts mystery (both of which are fundamental tenets of postmodernism). Careful readers will notice that the author is quick to pay lip service to Christian theology but swiftly degenerates into a subtle (or not so subtle man-made philosophy). The Bible warns, “For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Tim. 4:3-4, ESV).

Tragically, many have been deceived by Bell’s “spirit myths” over the years. For instance, in Bell’s book, What We Talk About When We Talk About God, he argues that God is “with us, for us, and ahead of us – all of us.” The notion that God is “with us,” “for us,” and “ahead of us (every single one of us) may sound good initially but falls short of the biblical model. It is true that God is “with” his people. We see this especially in the incarnation of Jesus, the One who is named Immanuel – or God with us (Matt. 1:23). Yet God is not “with” the man who has rejected the revelation of God in Christ. God is not “with” the one who rejects the Lord Jesus Christ and his gospel. “… Whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36).

It is true that God is “for us” – that is to say, he is for his people. “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:38–39, ESV). Yet, God is not “for” the man who repudiates the promises and purposes of God. The holy God opposes the proud (Jas. 4:6; 1 Pet. 5:5).

I referred to Paul’s warning in 2 Tim. 4:3-4 again and again as I read Everything is Spiritual. Indeed, doctrine is downplayed and orthodoxy is questioned. But not everything is ambiguous. As he did in Love Wins, Bell dogmatically casts aside the doctrine of hell: “Because some stories are better than others. Stories about a God who tortures people forever in hell shouldn’t be told. They’re terrible stories. They make people miserable. They make people want to kill themselves. Stories that insist that a few human beings are going to be okay and every other human being ever is doomed for eternity are horrible stories.”

In a magical twist, certitude suddenly reappears! Alas, the painful reality is obvious here: Anyone who bemoans doctrine is in fact, dogmatic themselves! It appears, then, that the dogmatic bark is worse than the bite.

No Final Authority

To make matters worse, no final authority is offered in Everything Is Spiritual. It is difficult to determine if Bell embraces pantheism, panentheism or some other theological construct. Whatever the case, the book makes much of God’s immanence and downplays his transcendence.

But what is missing here is a distinction between the Creator and the creature. Missing is a Creator who is sovereign over creation and rules over all. Bell’s account of God is noted in the biblical exchange with Moses who refers to himself as I AM. So far so good. But notice how Bell’s understanding of God undermines the Creator/creature distinction:

Moses wants to locate God, and what Moses gets is Everywhere. Moses wants something to wrap his mind around, and what he gets is All of it.

What an answer. Another way you could say I AM is Being Itself.

That’s past, that’s present, that’s future. All of it. Being Itself, the formless beyond any one form, animating all forms. The electricity the entire thing is plugged into. The water it’s all swimming in.

That’s every you that ever was and ever will be. All your yous.

Later, Bell refers once again to “Being Itself. I AM.” He writes, “You ground yourself in that, and you’re all of it. You root yourself in the source and Spirit beyond all these forms and categories and labels, you listen to that and follow that and you keep going.” Bell refers to this as the “collective unity of humanity,” or “the body of Christ.” He adds, “All of us humans ever, across time, all together, adding up to something. The body of Christ.”

Not only does this line of reasoning militate against the Creator/creature distinction; it misleads readers into believing that they are members of Christ’s body, when the unbelieving world is described as enemies of God and under his holy wrath.

Acts 17:22-31 reveals a Creator God who is the cosmos shaper, the kingdom shaker who lives above creation. He is the all-sufficient Ruler, Life-Giver, and Destiny Maker. And he is the righteous Judge who “commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed …” (Acts 17:30-31, ESV).

And Scripture speaks of the creature who was created by God (Gen. 2:7). The creatures (Adam and Eve) were originally free from sin but fell and as a result became sinners by nature and by choice (Gen. 3:1-7). As such, these sinful creatures have no inherent righteousness, no desire for God (Rom. 3:10-11). Subsequently, all creatures are born with a hatred in their hearts for God (Rom. 8:7-8). They are dead in sin (Eph. 2:1-3), and they are enslaved in sin; totally unable to come to Christ apart from God’s empowerment (John 6:44). These creatures are dependent upon God for everything. While they have the ability to make free choices, these choices are determined in eternity past (Acts 17:26; Prov. 19:21; 21:1). And these creatures are accountable to a righteous and sovereign Judge (Rom. 2:5-11).

As such, there is no final authority in Everything is Spiritual. Bell writes, “God is not detached from the world, up there, or above, or somewhere else, that would make God a form like everything else.” So, we are left with the strange and unbiblical blending of the Creator and the creature.

No Exclusive Path

One of the reasons that people are drawn to Bell is because he refuses to be boxed in by a religious system or creed. He is quick to jettison the traditional path and proudly promotes another route: “And then there was soul. This deeper voice within me telling me another truth, coaxing me to rethink what success even is. I had my own path, and it wasn’t this, and what you do with a path is you walk it … But walking your path, when you’re surrounded by multiple voices with strong opinions about what you should be doing, that takes tremendous spinal fortitude.”

“Spinal fortitude,” is to be commended. The problem is that Scripture points to one path – the path that Jesus describes as “narrow.” Jesus says, “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matt. 7:13-14).

One of the primary arguments in Bell’s book is that “everything is spiritual.” He refers to Christ, who holds all things together: “All of it. All of us. Everybody, everywhere, in Christ.” He rightly notes how every person is created with dignity and honor and possesses “infinite worth and value.” But things take a tragic turn for the worse. For the one who pursues his own path, according to Bell, is something of a radical. In a stunning admission, Bell acknowledges: “The radical is not the person who wandered off the path into the deep weeds. The radical is the one who went back to the origins, to the roots, to how it all began. Sometimes the tribe has lost its way, sometimes the ones claiming to be orthodox, correct, pure ones have gone off the rails, sometimes it’s the mother ship that has lost its bearing, and it’s the radical who’s actually rediscovering the true path.”

Radicals like Jan Hus and Martin Luther rediscovered the true path when they embraced biblical authority and the gospel of Jesus. But Bell is not referring to these stalwarts of the faith. Rather, he is referring to those who dare to break free from the chains of orthodoxy. After all, writes Bell, “You aren’t an object, you aren’t a pawn … you possess Spirit. Personal, intimate, infinite, knowing, Spirit. You reflect the divine, present in each of us. You’re in Christ.”

No exclusive path is necessary since we are “in Christ,” according to Bell. This theme emerged clearly in Love Wins as Bell undercut sovereign grace by arguing that God draws all people to himself. He writes, “ … We see that Jesus himself, again and again, demonstrates how seriously he takes his role in saving and rescuing and redeeming not just everything, but everybody.”

But Scripture stands in opposition to this theme. The Bible never declares that all people are “in Christ” as Bell supposes. Rather, each person is born in Adam and experiences death as a result (Rom. 5:12-21). Jesus never promises to rescue and redeem all people. Rather, people are assured that they will receive eternal life and forgiveness if they turn from their sin and trust the Lord Jesus Christ (John 3:15-16; 6:37, 47; 7:38; 8:12; Acts 4:12; Rom. 10:9-13, 17). When a person trusts in Christ alone for their salvation, then and only then, are they truly “in Christ.”

Bell’s “gospel” is described as “the divine announcement that you are loved and accepted exactly as you are, that everything has been taken care of, that everything you’ve been striving to earn has been yours the entire time, that you belong, in exactly this condition that you are currently in, nothing additional required or needed.” Readers are left, then, with more ambiguity. Whose “gospel” is Bell describing? And does this “gospel” tolerate sin? Does this “gospel” lay down demands? Is surrender required? Belief? Repentance? Is this “gospel” inclusive or is it exclusive? Is this “gospel light?” Or is this the “gospel” that Scripture refers to as a “different gospel” (Gal. 1:6)?

The matter of the gospel has eternal implications. The apostle Paul warns the Christians in Galatia to beware of those who “distort the gospel of Christ” (Gal. 1:7). He continues, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Gal. 1:8-9, ESV).

The biblical gospel or the “good news” of God begins with God. It declares that God is sovereign and holy. It tells us that God created people for his glory (Isa. 43:7). It tells us that people are sinners by nature and by choice (Rom. 3:23; 5:12). The gospel warns us that God is just and that he has the right to punish sin and that unrepentant people will endure the wrath of God for eternity (Rom. 6:23; John 3:36). The gospel tells us about a Savior who will destroy death and rescue his creatures from the power of sin and the penalty of sin. And one day this gospel will rescue followers of Jesus from sin’s very presence.

The gospel distinguishes between the Creator and the creature. Peter Jones adds, “The Bible warns us not to worship the creation but to worship and serve only the Creator. The starting point of gospel truth is that God the Creator, in the three persons of the divine Trinity – Father, Son and Holy Spirit – is the one and only God and that all which is not God was created by him … The Christian faith maintains a separateness between God and His creation.”¹ The gospel makes provision for sin, exalts the crucified and risen Savior, and reconciles sinners to a holy God.

Tragically, the biblical gospel is jettisoned in Everything is Spiritual. The gospel is reduced to a “divine announcement” of acceptance. This soft, inclusive “gospel” is a different gospel that Scripture condemns (Gal. 1:6, 9).

Summary

“Everything is spiritual.” The very idea sounds so very, well … spiritual. And people who flock to read the musings of Bell continue in a trancelike state like they’ve been doing for years. But the author makes a very revealing statement near the end of the book. He writes, “I want to help people rediscover the wonder and awe of their existence.” Yet, no final answer is given. No final authority is offered. And no exclusive path is revealed. Instead of rediscovering “the wonder and awe of their existence,” readers are left wandering in an existential fog, unaware of the Creator God who made all things for his glory; the transcendent God who sovereignly rules and reigns; the God who sent his Son to rescue sinners, redeem them, and bless them with eternal life.

Michael Eric Dyson refers to Bell’s book as “a perfect spiritual antidote to the plague of an evangelical worldview that is captive to imperial dreams and a literalism that kills the spirit of Christianity.” Nothing could be further from the truth. The message that Rob Bell presents in this book is anything but spiritual. Instead, it offers a syncretistic concoction of worldly philosophy that leads the unsuspecting on a path to divine judgment. That’s a far cry from an antidote. Poison doesn’t cure disease. Poison kills the unsuspecting.

Peter Jones, Gospel Truth, Pagan Lies: Can You Tell the Difference? (Enumclaw: Winepress Publishing, 1999), 23-24. ↩

Worship the King!

Imagine the opportunity to visit the highest court in the land – the United States Supreme Court. You have the privilege of meeting some of the most influential men and women in our country. These judges have positions of power and authority that most can scarcely understand.

But in an ironic twist, you approach the bench wearing cut-off shorts, a tank top, and flip-flops. As you move closer, you can see Chief Justice Roberts and you utter these words: “Dude, what’s goin’ down?” And you proceed to give high-fives to the remaining justices. “Unfathomable, you think.” These men and women deserve our respect. How much more unfathomable when we enter the presence of God with a casual attitude that is marked by irreverence and indifference.

Have you ever found yourself entering God’s presence with the wrong attitude in your heart? When Moses approached the burning bush, God reinforced his authority and holiness: “Do not come ear; take your sandals off your feet, for the place on which you are standing is holy ground. And he said, ‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face, for he was afraid to look at God” (Exod. 3:5-6, ESV).

Uzzah approached God casually as he reached out to steady the ark of God. He knew what the law of God required. He knew that the ark was to be equipped with rings and poles (Exod. 25:12-14) and carried on the should of the priests. He knew that he was prohibited from touching the ark, lest he die (Num. 4:15). In 2 Samuel 6:7, the oxen stumbles, and Uzzah reaches his hand to steady the ark: “And the anger of the LORD was kindled against Uzzah, and God struck him down there because of his error and he died there beside the ark of God.”

We approach God in a casual way when we refer to him in flippant language like “the man upstairs.” We approach God in a casual way when we are inattentive in worship. We approach God casually, when our minds wander in worship and when we fail to honor him as we ought. And we approach God in a casual way when we discount any of his attributes or fail to embrace the biblical portrait of God.

Have you cherished notions of God that are not true? Had you subtlety stripped him of any of his attributes? Do you recoil when you hear about his sovereignty over all things? His wrath? His omnipotence?

“To devise any image of God is itself impious; because by this corruption His majesty is adulterated, and He is figured to be other than He is.”¹ Calvin adds, “Therefore, to devise any image of God is itself impious; because by this corruption His majesty is adulterated, and He is figured to be other than He is.”²

What is the proper approach to the supreme Judge, the majestic God of the universe? Psalm 99:1-5 provides the proper perspective:

“The Lord reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake! The Lord is great in Zion; he is exalted over all the peoples. Let them praise your great and awesome name! Holy is he! The King in his might loves justice. You have established equity; you have executed justice and righteousness in Jacob. Exalt the Lord our God; worship at his footstool! Holy is he! Moses and Aaron were among his priests, Samuel also was among those who called upon his name. They called to the Lord, and he answered them. In the pillar of the cloud he spoke to them; they kept his testimonies and the statute that he gave them. O Lord our God, you answered them; you were a forgiving God to them, but an avenger of their wrongdoings. Exalt the Lord our God, and worship at his holy mountain; for the Lord our God is holy!”

WE MUST REALIZE THE CHARACTER OF THE KING

His Kingly Authority

The first aspect of God’s kingly authority is that he reigns (Ps. 99:1). Yahweh is the covenant name of God (Exod. 3:14-15). Scripture declares Yahweh’s lordship over all things (Deut. 6:4-5). As such, he deserves our undivided love, devotion, and worship.

God acts to advance his glory so that people might know that he is the LORD. He hardens Pharaoh’s heart (Exod. 14:40. He rescues Israel (Exod. 6:7). He judges Egypt (Exod. 7:5). In each of these specific instances, we learn about God’s kingly authority. We learn that he is the LORD. Pay close attention to three important aspects of God’s reign.

Yahweh reigns sovereignly. God is completely sovereign. His sovereignty is implicit to his name. James Boice adds, “God has the right and power and wisdom to do whatever makes him happy. None of his purposes can be frustrated.”³ The psalmist proclaims, “Our God is in the heavens; he does all that he pleases.”⁴

Yahweh reigns over a kingdom. ”For his dominion is an everlasting dominion, and his kingdom is from generation to generation” (Dan. 4:24, ESV). George Eldon Ladd explains, “The Kingdom of God is basically the rule of God. It is God’s reign, the divine sovereignty in action … The Kingdom of God … is the realization of God’s will and the enjoyment of the accompanying blessings.”⁵

Yahweh’s reign is eternal. His reign is from all eternity. “The LORD reigns; he is robed in majesty; the LORD is robed; he has put on strength as his belt … Your throne is established from of old; you are from everlasting” (Ps. 93:1a-2). Psalm 47:8 says “God reigns over the nations; God sits on his holy throne.”

He reigns presently. “The LORD reigns, let the earth rejoice; let the many coastlands be glad” (Ps. 97:1, ESV).

His reign extends into the future. “The LORD will reign forever, your God, O Zion to all generations. Praise the LORD” (Ps. 146:10). John Piper observes, “Thus the declaration that God does all that he pleases is a declaration of power. This is what we mean by sovereignty – God’s power always makes way for his perfections to be expressed according to his pleasure.”⁶

Second, the LORD is great (Ps. 99:2). Over and over, the Scriptures testify to the greatness of God:

“You shall not be in dread of them, for the Lord your God is in your midst, a great and awesome God.” (Deuteronomy 7:21, ESV)
“For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe.” (Deuteronomy 10:17, ESV)
“For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe.” (Deuteronomy 10:17, ESV)
“God thunders wondrously with his voice; he does great things that we cannot comprehend.” (Job 37:5, ESV)

Third, the LORD is exalted over all peoples (Ps. 99:2). Jonathan Edwards observes, “The truth is, men have low thoughts of God, or else they would willingly ascribe sovereignty to him in this matter … Be still and know that he is God … You shall either know it for your good here, by submission, or to your cost hereafter.”⁷

Fourth, the LORD is awesome(Ps. 99:3). Edwards says, “God’s CHIEF affection consists in regard to HIMSELF, infinitely above his regard to all other things …”⁸ The Word of God affirms this stunning reality:

“Yet he saved them for his name’s sake, that he might make known his mighty power.” (Psalm 106:8, ESV)
““I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.” (Isaiah 43:25, ESV)
“For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another.” (Isaiah 48:11, ESV)

Fifth, the LORD is holy (Ps. 99:3, 5). God is utterly set apart and holy. He is the majestic God who is pure. Spurgeon says, “In him is no flaw or fault, excess or deficiency, error or iniquity. He is wholly excellent and is therefore called holy. In his words, thoughts, acts, and revelations as well as in himself, he is perfections itself.”⁹

The sixth aspect of God’s kingly authority is this: The LORD is just (Ps. 99:4). The sovereign God who reigns always does so in a righteous manner. It is impossible for God to be unjust (Rom. 9:14-16). R.C. Sproul clarifies this crucial reality: “Let’s assume that all men are guilty in the sight of God. From that mass of guilty humanity, God sovereignly decides to give mercy to some of them. What do the rest get? They get justice. The saved get mercy and the unsaved get justice. Nobody gets injustice.”¹⁰

The proper approach to God is to realize the character of the King; the LORD who reigns; the LORD who is great and exalted over all peoples; the LORD who is awesome; the LORD who is holy; the LORD who is just! But we must not only realize the character of the King; we must respond correctly to him.

WE MUST RESPOND CORRECTLY TO THE KING

Three Important Responses to God’s Authority

First, we tremble before the LORD (Ps. 99:1).

We tremble because we are in the presence of royalty. We stand before the Sovereign King who reigns. Note the correlation between the character of the King and our correct response:

“The awe or ‘dread’ may indeed be so overwhelmingly great that it seems to penetrate to the very marrow, making the man’s hair bristle and his limbs quake … The ‘shudder’ reappears in a form ennobled beyond measure where the soul is held speechless, trembles inwardly to the farthest fibre of its being. It invades the mind mightily in Christian worship with the words, ‘Holy, holy, holy.’”¹¹

Second, we praise the LORD(Ps. 99:3).

The essence of praise is giving thanks and bowing before his lordship. Praise is the appropriate response to God’s great and awesome name. Since God has a passion to spread his glory to all the earth, we too are to make his glory our end.

Third, we bow before the LORD (Ps. 99:5).

Worship involves bowing down and revering the LORD: “To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God.”¹²

What Does This Approach to God Look Like in our Daily Lives?

The correct response to God involves daily contrition. When we are contrite before God, we admit our propensity to drink from dirty fountains and run to God’s inexhaustible fountain. Nothing can replace humility, brokenness, and a soft heart before the living God (Isa. 66:2).

The correct response to God involves a vigorous pursuit of joy in God. This pursuit is a daily battle; a veritable fight for joy.

Finally, the correct response to God involves glorifying God no matter what the cost. The great Scottish runner, Eric Liddel said, “When I run I feel his pleasure.” How can we do any less?

Conclusion

The proper approach to God, then, is to realize the character of the King and respond correctly to the King. Jonathan Edwards reveals the importance of this Godward approach: “The truth is, men have low thoughts of God, or else they would willingly ascribe sovereignty to him in this matter … Be still and know that he is God … You shall either know it for your good here, by submission or to your cost hereafter.” As we realize that we stand in the presence of royalty, we respond correctly with a heart of reverence. Pascal says, “The infinite abyss can only be filled by an infinite and immutable object, that is to say, only by God himself.”¹³ As we draw near to the majesty of God, we will never be the same. So — worship the King!

J.I. Packer, Knowing God (Downers Grove: Intervarsity Press, 1973), 39. ↩
John Calvin, Cited in Ibid. ↩
James Boice, The Sovereign God (Downers Grove: InterVarsity Press, 1978), 149-150. ↩
Psalm 115:3, ESV. ↩
George Eldon Ladd, The Gospel of the Kingdom (Grand Rapids: Eerdmans Publishing Company, 1959), 24. ↩
John Piper, The Pleasures of God (Portland: Multnomah Books, 1991), 52. ↩
Jonathan Edwards, The Sole Consideration, That God is God, Sufficient to Still All Objections to His Sovereignty (Edinburgh: Banner of Truth Trust, 1834), 110. ↩
Jonathan Edwards, A Dissertation Concerning the End For Which God Created the World in The Works of Jonathan Edwards (Edinburgh: Banner of Truth Trust, 1834), 108-109. ↩
Charles H. Spurgeon, The Treasury of David, 223. ↩
R.C. Sproul, Chosen By God (Wheaton: Tyndale House Publishers, 1986), 37-38. ↩
Rudolph Otto, The Idea of the Holy (London: Oxford University Press, 1950), 16. ↩
William Temple, Cited in Richard Foster, Celebration of Discipline (New York: Harper and Row, 1978), 158. ↩
Blaise Pascal, Pascal’s Pensees, trans. by W.F. Trotter (New York: E.P. Dutton, 1958), 113. ↩

The Eternity of Hell Torments – Jonathan Edwards (1739)

The doctrine of hell is under attack. The opposition to eternal punishment is more diverse than one might expect as unbelieving philosophers and some pastors in the emergent church seek to extinguish this doctrine once and for all.

In the 18th century, people opposed hell as well. Yet it was taught with more faithfulness and fervency than most pulpits in these days. Jonathan Edwards’ sermon, The Eternity of Hell Torments is a fitting example of this faithfulness and fervency.

The text is Matthew 25:46 – These shall go away into everlasting punishment. Two initial observations are advanced:

The duration of the punishment on which they are here said to enter: it is called everlasting punishment.
The time of their entrance on this everlasting punishment.

The doctrine as also set forth:

The misery of the wicked in hell will be absolutely eternal.

With the presuppositions and doctrine in place, Edwards moves forward by advancing four key points.

1. It is not contrary to the divine perfections to inflict on wicked men a punishment that is absolutely eternal.

Edwards argues that sin deserves such a punishment, namely, “that sin is heinous enough to deserve such a punishment, and such a punishment is no more than proportionable to the evil or demerit of sin.”

It is not contrary to God’s mercy to inflict eternal punishment on sinful men. Indeed, “It would be a great defect, and not a perfection, in the sovereign and supreme Judge of the world, to be merciful in such a sense that he could not bear to have penal justice executed.”

2. The eternal death which God threatens, is not annihilation, but an abiding sensible punishment or misery.

The Scripture never hints at the God-dishonoring doctrine of annihilation – a doctrine that surfaces in Edwards day and is even more popular now. The argument against annihilation is clearly articulated here.

3. This misery will not only continue for a very long time, but will be absolutely without end.

Edwards utilizes several exegetical, grammatical, and biblical arguments to point readers to the reality of eternal punishment. “Such expressions,” says the Puritan divine, “are used to set forth the duration of the punishment of the wicked, as are never used in the scriptures of the New Testament to signify any thing but a proper eternity.”

4. Various good ends will be obtained by the eternal punishment of the wicked.

Edwards presents four good ends of eternal punishment:

Hereby God vindicates his injured majesty.
God glorifies his justice.
God hereby indirectly glorifies his grace on the vessels of mercy.
The sight of hell torments will exalt the happiness of the saints forever.

He notes, “The sight of the wonderful power, the great and dreadful majesty, and awful justice and holiness of God, manifested in the eternal punishment of ungodly men, will make them prize his favor and love vastly the more; and they will be so much the more happy in the enjoyment of it.”

Application

In typical Edwardsean fashion, the author concludes by setting forth three important points of application:

Be entreated to consider attentively how great and awful a thing eternity is.
Do but consider how dreadful despair will be in such torment.
That you may effectually escape these dreadful and eternal torments, be entreated to flee and embrace him who came into the world for the very end of saving sinners from these torments, who has paid the whole debt due to the divine law, and exhausted eternal in temporal sufferings.

And Edwards directs the attention of every reader to Christ and his gospel:

Justice therefore never can be actually satisfied in your damnation; but it is actually satisfied in Christ. Therefore he is accepted of the Father, and therefore all who believe are accepted and justified in him. Therefore believe in him, come to him, commit your souls to him to be saved by him. In him you shall be safe from the eternal torments of hell.

God the Best Portion of the Christian – Jonathan Edwards (1736)

Two hundred years after Calvin published his first edition of The Institutes, Jonathan Edwards preached a sermon about being content in God. The title of the sermon was God the Best Portion of the Christian. Edwards’s text is Psalm 73:25:

Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

The central truth is set forth at the beginning of the sermon, in deductive fashion: It is the spirit of a truly godly man, to prefer God before all other things, either in heaven or on earth.

Two propositions comprise this short sermon

1. A godly man prefers God before anything else in heaven.

Edwards presents the God-centered paradigm in this section by leading readers on the correct biblical path. He notes, “Every godly man hath his heart in heaven; his affections are mainly set on what is to be had there. Heaven is his chosen country and inheritance.”

The godly man sets his affection on beauty, which is to say his heart is oriented to God and the things of God. “Now the main reason why the godly man hath his heart thus to heaven,” writes Edwards, “is because God is there; that is the palace of the Most High. It is the place where God is gloriously present, where his love is gloriously manifested, where the godly may be with him, see him as he is, and love, serve, praise, and enjoy him perfectly.”

2. It is the temper of a godly man to prefer God before all other things on the earth.

The highest priority for the follower of Christ, according to Edwards is on the Triune God. Three points highlight the heart of the Puritan preacher:

The saint prefers that enjoyment of God, for which he hopes hereafter, to anything in the world.
The saints prefer what of God may be obtained in this life before all things in the world.
The saints prefer what he hath already of God before anything in this world.

Application

As usual, Edwards concludes his sermon with several points of application. Five penetrating questions are posed:

What is it which chiefly makes you desire to go to heaven when you die?
If you could avoid death and might have your free choice, would you choose to live always in this world without God, rather than in his time to leave the world, in order to be with him?
Do you prefer Christ to all others as the way to heaven?
If you might go to heaven in what course you please, would you prefer to all others the way of a strict walk with God?
Were you to spend your eternity in this world, would you choose rather to live in mean and low circumstances with the gracious presence of God, to live forever in earthly prosperity without him?

Jonathan Edwards offers perspective and godly wisdom in a sermon that directed his 18th-century hearers heavenward and continues to beckon followers of Christ to the Celestial City.

The Most High A Prayer Hearing God – Jonathan Edwards (1735)

Psalm 65:2 is Edwards text in the winter of 1735, January 8.

O you who hears prayer, to you shall all flesh come.

Doctrine – It is the character of the Most High, that he is a God who answers prayer.

Four headings drive the sermon.

1. The Most High is a God that Hears Prayer

Though he is infinitely above all, and stands in no need of creatures; yet he is graciously pleased to take a merciful notice of poor worms in the dust.

Edwards argues that God not only accepts the supplications of all the saints; he does so willingly with favor. He adds, “While they are praying, he gives them sweet views of his glorious grace, purity, sufficiency, and sovereignty; and enables them, with great quietness, to rest in him, to leave themselves and their prayers with him, submitting to his will, and trusting in his grace and faithfulness.”

2. He is Eminently Such a God

Edwards provides several examples of how God answers prayer:

In his giving such free access to him by prayer.
That God is eminently of this character, appears in his hearing prayer so readily.
That the Most High is eminently one that hears prayer, appears by his giving so liberally in answer to prayer.
That God is eminently of this character, appears by the greatness of the things which he hath often done in answer to prayer.
This truth appears, in that God is, as it were, overcome by prayer.

3. Reasons for the Doctrine

A crucial point that Edwards makes is that God answers prayer because “he is a God of infinite grace and mercy.”

He hath by his blood made atonement for sin; so that our guilt need not stand in the way, as a separating wall between God and us, and that our sins might not be a cloud through which our prayers cannot pass.
Christ, by his obedience, has purchased this privilege, viz, that the prayers of those who believe in him should be heard.
Christ enforces the prayers of his people, by his intercession at the right hand of God in heaven.

Application

Edwards draws out many practical applications, the chief of which alerts the saints to make good use of prayer; to be prayer warriors in this wicked age.

Seeing we have such a prayer-hearing God as we have heard, let us be much employed in the duty of prayer: let us pray with all prayer and supplication: let us live prayerful lives, continuing instant in prayer, watching thereuto with all perseverance; praying always, without ceasing, earnestly, and not fainting.

A Dozen Things God Did With Your Sin – Sam Storms

Sam Storms, A Dozen Things God Did With Your Sin (Wheaton: Crossway Books, 2022), 216 pp.

“The life, death, and resurrection of Jesus are thus to be seen as the pivotal chapter in the unfolding story of God’s redemptive purpose for humanity.” So, says Sam Storms in his recent book, A Dozen Things God Did With Your Sin. Storms masterfully unpacks the gospel in a way that is readable, compelling, and biblical.

The author’s aim is to encourage readers who struggle with embracing their identity in Christ: “It comes down to one thing and one thing only: you and I have failed to believe what God himself says he has done with our sins.” To help overcome this massive theological blunder, the author draws a crucial distinction between our eternal union with God and our experiential communion with him. The remainder of the book draws on this distinction and reminds readers that:

Their sins have been forgiven.
They are adopted by God.
They are ransomed from the power and penalty of sin.
They are in union with Christ – forever.
They are reconciled to God.
They have been delivered from the wrath of God.
They are seated together with Christ in heavenly places.

Storms adds, “My union with God is unchanged by my sin, but my communion with God certainly suffers … My capacity to enjoy and feel the glory of being a child of God can be undermined by unrepentant sin.”

With the proper biblical foundation in place, the author unveils twelve things that God did with our sin. Each chapter unfolds God’s activity and highlights the redemptive benefits of Christ and his gospel.

The book concludes by revealing three things God doesn’t and never will do with our sin. In the end, A Dozen Things God Did With Your Sin is an elaborate explanation of the gospel of Jesus Christ. It is a book that should be read and studied over and over again. Sam Storms should be applauded for writing such an accessible book that can be absorbed by people in the pew and passed along to the next generation!

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