I review books – a lot of books. Some people have expressed an interest in how I evaluate them. A few specific criteria govern the way I evaluate the overall effectiveness of Christian books, in particular.
First and most important, is the book biblical? That is, does the content reflect the teaching of the infallible, authoritative, inerrant Word of God? The label “Christian” does not automatically mean that a given book is a faithful representation of orthodoxy. Does it accurately unpack doctrines that are in step with the Reformed faith and exalts the Lord Jesus Christ? Any deviation from from the truth results in a sharp critique and swift relegation to the “heresy shelf.” Tragically, my heresy shelf has steadily grown over the years.
Second, is the writing clear and compelling? Does the book address important questions? And does it offer answers that genuinely help readers? Does it posit suggestions that encourage their Christian growth? Is the book coherent or does it violate the laws of logic? Is the writing organized and systematic? Tragically, logic and a systematic approach to theology is viewed with suspicion and even disdain in some Christian circles. The very act of repudiating the laws of logic that God has established is a foolish act and is by definition, illogical!
Third, does the book impact lives and promote progressive sanctification? Many Christian books (or books that are at least categorized as “Christian”) offer little in the area of practical help. Instead of helping readers become conformed to the image of Christ, they foster pride and build upon on edifice of shifting sand. A worthy Christian book should alert readers to the problem of sin and reveal the remedy, which is found exclusively in Jesus Christ.
A good Christian book should guide the reader to the Celestial City. It should lead them in a Godward direction and inspire them to live hopeful lives and holy lives.
Finally, does the book magnify the gospel of Jesus Christ? Is the gospel at the heart of the book or is it a mere tack on? Is the gospel the primary fuel that drives the arguments in the book or is the gospel more like “fumes” that emerge from the tailpipe of worldliness or pragmatism? Such an approach may be appealing in the short run, but will lead readers to a path of destruction.
These are only a few of the special areas of concern that I consider when I place a Christian book under the microscope. Such a pursuit involves having a sharp eye, a soft heart, and a sanctified mind. Having a sharp eye involves God-centered discipline to read everything through the lens of a Christian worldview. A sharp eye will not only pinpoint doctrinal error; it will pay tribute to doctrinal purity. A soft heart avoids the extremes of a hyper-critical spirit and a pietistic free-for-all. And a sanctified mind requires complete submission to Scripture and surrender to the Spirit of God. This approach is undergirded by a commitment to be transformed by the renewal of our minds (Rom. 12:2).
May the Lord grant much discernment as you dig deeper and grow stronger in the Christian faith. May you echo the prayer of Solomon who cried out to God, “So give your servant a receptive heart to judge your people and to discern between good and evil. For who is able to judge this great people of yours?”” (1 Kings 3:9, CSB)
I affirm the sovereignty of God in salvation and embrace a Calvinistic worldview where the glory and supremacy of God are the end of all things. Seven fundamental realities compel me to embrace Calvinism, what C.H. Spurgeon referred to as a “nickname for biblical Christianity.”1
Calvinism is rooted in Scripture. The sovereignty of God over all things, including the salvation of his elect is a pervasive theme in the Bible (Jonah 2:9; Isa. 46:9-10; Eph. 1:11).
Calvinism upholds the dignity of mankind and his total inability in proper tension (Gen. 1:27; 6:5; Ps. 8:5).
Calvinism upholds the sovereignty of God in all things (Ps. 115:3; Dan. 4:34-35).
Calvinism upholds the responsibility of mankind and God’s sovereign control over all things.
Calvinism upholds the joy of the Creator and the joy of the creature. This God-centered joy is captured in the popular acrostic, TULIP:
Total depravity is not just badness, but blindness to beauty and deadness to joy.
Unconditional election is how God planned, before we existed, to complete our joy in Christ.
Limited atonement is the assurance that indestructible joy in God in infallibly secured for us by the blood of Jesus.
Irresistible grace is the sovereign commitment of God to make sure we hold on to superior delights instead of the false pleasures that will ultimately destroy us.
Perseverance of the saints is the almighty work of God, to keep us through all affliction and suffering, for an inheritance of pleasures at God’s right hand forever.2
Calvinism underscores the five solas of the Reformation:
I believe that sinners are saved by God’s grace alonebecause apart from his grace we do not have the ability nor the desire to please him or earn his favor – Grace Alone (Eph. 2:1-5).
I believe that we are saved by faith in Jesus Christ alone apart from any human merit, works or ritual. Genuine faith produces Christ-glorifying fruit in the people of God for the glory of God – Faith Alone (Eph. 2:8-10).
I believe that we are saved by Christ alone, who is fully God and fully man. Christ was our substitute who died for our sins on the cross and was raised from the dead on the third day – Christ Alone (1 Cor. 15:3-4).
I believe the Bible is God’s absolute truth for all people, for all times; it is our final authority for discerning truth – Scripture Alone (2 Tim. 3:16).
I believe in the triune God who exists in three distinct Persons (Father, Son, and Spirit) who created, sustains and sovereignly rules over all things, and to whom belongs all the glory forever and ever – To the Glory of God Alone (Rom. 11:36).
7. Calvinism is God-centered. “A Calvinist is someone who has seen God in His majestic glory and has been overwhelmed.”3
The world may mock and the world may scorn. But the truth holds fast: I am a Calvinist.
I deny the notion of hyper-Calvinism which minimizes human responsibility, promotes passivity, and fails to proclaim the gospel to all peoples. ↩
John Piper, Cited in Tony Reinke, The Joy Project: The True Story of Inescapable Happiness (Minneapolis: Desiring God Ministries, 2015), 6. ↩
Ian Hamilton, What is Experiential Calvinsim (Grand Rapids: Reformation Heritage Books, 2015), Loc. 202. ↩
John MacArthur has been churning out quality Christian books and resources for over thirty-five years. He has been defining and defending the biblical gospel in books like The Gospel According to Jesus, Faith Works, Ashamed of the Gospel, Hard to Believe, and The Truth War. Each of these books, beginning especially with The Gospel According to Jesus has had a profound effect on my life and pastoral ministry.
MacArthur’s book, Slave continues to articulate the biblical gospel, the very same gospel that was preached by the apostles, Reformers, and Puritans. The uniqueness of this book is that the author seeks to “pull the hidden jewel” as he says, “all the way into the sunlight.”
MacArthur’s concern is that what is means to be a Christian has been and is being redefined by many evangelicals. But the New Testament clearly delineates the meaning of what is means to be a Christian, namely, a “wholehearted follower of Christ.” MacArthur picks up the same theme he began in The Gospel According to Jesus when he argues that Christian discipleship “demands a deep affection for Him, allegiance to Him, and submission to His Word.”
The Greek term doulos is at the heart of MacArthur’s concern. While English translations have been notorious for mistranslating this term as “servant,” the proper translation is “slave.” He notes this glaring error and insists that while many Greek words can be translated “servant,” doulos is certainly not one of them! The author highlights the key distinction between a servant and a slave, namely, “servants are hired; slaves are owned.”
Therefore, Christian disciples are defined in a biblical sense as slaves of God. MacArthur adds, “He [Christ] is the Master and Owner. We are His possession. He is the King, and the Lord, and the Son of God. We are His subjects and His subordinates … True Christianity is not about adding Jesus to my life. Instead, it is about devoting myself completely to Him – submitting wholly to His will and seeking to please Him above all else.”
MacArthur argues convincingly that Christ is Lord and Master over his church (Eph. 5:23; Col. 1:18). Indeed, Christ is sovereign over every person and everything in the universe. John Hus is cited as a model of one who fully gave his life “to the sovereign lordship of Christ and the supremacy of His Word …”
The author demonstrates the folly of a watered-down version of Christianity: “To diminish the dominating role of Scripture in the life of the church is to treat the Lord of the church as if His revelation were optional … Nonbiblical ministry, non-expository preaching, and non-doctrinal teaching usurp Christ’s headship, silencing His voice to His sheep.”
MacArthur presents the biblical portrait of man apart from Christ, namely, “bound, blind, and dead.” The backdrop of depravity sets the stage for grace to rule and reign in the hearts and minds of sinners. For “it is from slavery to sin that God saves His elect, rescuing them from the domain of darkness and transferring them as His own slaves into the kingdom of His Son” (Col 1:13). The author continues, “Freedom in Christ, then, is not freedom to sin but freedom from sin – freedom to live as God intends, in truth and holiness.”
MacArthur presents an excellent summary of particular redemption, a doctrine that has been neglected for years in the church. He argues, “Christ’s death on the cross actually pays the penalty for the elect sinner, redeeming him from sin and rescuing him from God’s wrath … the saving benefits of Christ’s redemptive work are applied only to those whom God has chosen for Himself.”
The author sets forth the biblical teaching concerning adoption. The historical precedent for adoption is shown in the Old Testament. And the New Testament reality of adoption is explained in detail. All of God’s elect are thus “simultaneously sons and slaves.” MacArthur adds, “Like justification, adoption rests on the loving purpose and grace of God.”
Finally, the author presents four compelling paradoxes that relate to the overall theme of the book:
1. Slavery brings freedom.
2. Slavery ends prejudice.
3. Slavery magnifies grace.
4. Slavery pictures salvation.
John MacArthur just keeps getting the gospel right. Ever since he wrote The Gospel According to Jesus, he has been warning the church to define the gospel biblically and keep Christ at the center of the gospel. He continues to remind the church to steer clear from the no-lordship position that is promoted by the Free Grace Movement, which is, in the final analysis, a different gospel.
MacArthur hits the Christological target with this book. With the skill of a theologian-marksman, he exalts and magnifies Christ. In the final analysis, Slave is a primer on Reformed theology and is written with humility and great erudition. It should receive a wide reading for years to come and make a significant difference in the body of Christ.
The Word of God is emphatic about our role as we enter the marketplace of ideas. The apostle Paul sounds the warning in Colossians 2:8 – “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.” Scripture instructs Christ-followers, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ …” (2 Corinthians 10:4–5, ESV).
John Frame maintains and promotes such a mindset in his latest offering, A History of Western Philosophy and Theology (HWPT). The discipline of philosophy, which is defined as “the disciplined attempt to articulate and defend a worldview,” is broken down into three subdivisions including metaphysics, epistemology, and value theory. Readers familiar with Frame’s work will immediately recognize his commitment to perspectivalism, a powerful grid for thinking which includes three perspectives: normative, situational, and existential. This commitment has been clearly articulated and defended in his Lordship series, a series of books which are essential tools in every pastor’s library.
HWPT is dedicated to Dr. Cornelius Van Til, whose influence is evident throughout the book. Readers who are entrenched in Van Til’s methodology will quickly recognize themes such as the Creator-creature distinction and the charge that non-Christian thought lapses into the intellectual bankruptcies of rationalism and irrationalism.
On a large-scale, HWPT leads readers on a fascinating journey that educates, contextualizes, and warns.
Education
Frame has a reputation for educating not only his Seminary students but a rather broad reading audience. HWPT is no exception. The author gives readers an up-close look at the history of western thought. Unlike the typical tour of philosophy and theology, Dr. Frame provides readers with the proper lens with which to view such ideas. The book is built on the immutable, authoritative, infallible, inerrant Word of God. Readers are alerted in advance that the author carries certain presuppositions, above all – an allegiance to sacred Scripture. The author clearly reveals the presuppositions which guide his writing and inform his worldview:
As a Christian, I am committed to a worldview that comes from the Bible: God the Creator, the world as his creation, man made in his image, sin and its consequences as our predicament, Christ’s atonement as our salvation, his return as the consummation of all things.
Such an admission is rare in the world of philosophy. Frame’s candor should be respected and greatly appreciated by believer and non-believer alike.
Context
HWPT stands alone by contextualizing the various philosophic movements and the thinkers who represent those movements. The author helps readers understand how various philosophers influence future generations and worldviews. Such an approach is greatly needed, especially among undergraduate students who often see philosophy in bits and pieces instead of a unified whole.
Warning
The most helpful aspect of HWPT is the warning extended by Dr. Frame, a warning that takes Colossians 2:8 and 2 Corinthians 10:5 to heart. The author demonstrates how various philosophers have influenced generations and have contributed to the erosion of the Christian mind. These thinkers, most of whom continue to rule from the grave are exposed and for their futile thinking, which generally follows Van Til’s charge of being rationalistic and irrational at the same time.
I commend HWPT to pastors, Bible College students, Seminary students and Christ-followers who have a passion to see the picture in the world of philosophy and theology. HWPT is a serious book for serious Bible students. It is a book that I will return to again and again. May God use John Frame’s latest work to glorify the great God of the universe and encourage a new generation of Christian theologians, philosophers, pastors, and leaders.
Soli Deo Gloria!
I received this book free from the publisher. I was not required to write a positive review.
Derek W.H. Thomas and John W. Tweeddale, Ed. John Calvin: For a New Reformation (Wheaton: Crossway, 2019), 608 pp.
Over two thousand years of church history have produced a wide assortment of Christian leaders, theologians, and churchmen. One man who exerted an enormous amount of influence in his day was John Calvin. In recent years, theologians and pastors have revived an interest in Calvin including, A Godward Gaze: The Holy Pursuit of John Calvin, by yours truly.
The most recent and comprehensive offering is an edited volume by Derek W.H. Thomas and John W. Tweeddale. This massive volume that spans over 600 pages includes contributions from well-known scholars such as Stephen Nichols, Steven Lawson, Burk Parsons, Paul Helm and others. The afterward by R.C. Sproul is a fitting conclusion from the man who should be credited for restoring an interest in Reformed theology in the twentieth-century church. Dr. Sproul’s words are especially moving and significant, since this is his last published writing before his death in 2017.
John Calvin: For a New Reformation is arranged in two parts. Part 1 explores the life and work of John Calvin. The contributors share a wealth of biographical information on Calvin including his early years, conversion, and friendships. Especially significant is the piece by Steven Lawson that summarizes the expository preaching of Calvin.
Part 2 explores the teaching of John Calvin. The contributors weigh in on several doctrinal subjects including the providence of God, the person and work of Christ, predestination, the sacraments, perseverance of the saints, and Calvin’s approach to eschatology. Edward Donnelly’s chapter, The Christian Life stands out the most. Donnelly helps readers see the pastoral heart of Calvin, which is undergirded by four central features of the Christian life: self-denial, cross—bearing, meditation on the future life, and the present life. Donnelly shows how Calvin lived an authentic and transparent Christian life, which inspired thousands of people in the sixteenth century and continues to inspire people in our day.
Additionally, Donnelly shows readers how Calvin lived in constant fellowship with the Lord and submitted daily to his lordship. “We are God’s,” writes Calvin. This acknowledgment was the very essence of Calvin’s Christian life. Also, Calvin was committed to mortifying idolatry and serving other people.
Over the years, I have read dozens of books about the French Reformer, John Calvin. This book is among the best. Thomas and Tweeddale should be commended for assembling such a worthy team of writers who celebrate a man that continues to wield a mighty influence on individual lives and the church of Jesus Christ.
I received this book free from the publisher. I was not required to write a positive review.
Once there was a day when the nib of a pen would intersect with a piece of paper, revealing the contemplations of a thoughtful person. The end result would yield a letter that would inspire a willing recipient and breathe fresh courage into a human soul.
Less than 200 years ago, letter-writing flourished in the American colonies. Yet, the convenience of technology has all but extinguished the power of the pen. The convenience of text messages and emails have replaced the personal touch of the letter. Indeed, the art of letter writing is nearly dead. For this reason, it is time to revive the lost art of letter writing.
A Rekindled Friendship
The strained friendship between John Adams and Thomas Jefferson is well known and documented. Thankfully, Dr. Benjamin Rush intervened and convinced Adams to renew his friendship with Jefferson. The second president of the United States responded with a letter to Jefferson. Subsequently, the two men exchanged letters back and forth until their respective deaths, which occurred on the same day – July 4, 1826. The power of pen and ink combined with some thoughtful words supercharged a friendship on the brink of collapse.
A Rekindled Art
A handful of letters have arrived in my mailbox over the past several years that left a meaningful mark and provided much-needed fuel to propel me in a Godward direction:
An affirming letter from my father
A letter of personal counsel from Dr. John Piper
A letter of encouragement from my grandfather, Samuel Barger
A letter from Pastor Wayne Pickens, who mentored me in the defining years of pastoral ministry
One letter from my 89-year-old friend, Bruce who recently went to be with the Lord sits permanently in my study:
“Knowing you is to learn, as our Lord measures it, more than just the message of Scripture. You sow also of yourself in His name. More than His word you teach by example, tireless sacrificial giving for His glory and in furtherance of His love …”
Each of the letters above are safely preserved and serve as a permanent reminder of a special time in my life.
Opening a timely and encouraging letter is like receiving oxygen at the summit of Mt. Everest after a grueling climb. It is like salve on a wound in need of healing. A letter is a welcome guest that is never turned away.
It is not too late to revive letter writing in our generation. I suggest we revive the art of letter writing for at least five reasons.
1. Personal Touch
First, a letter is personal. Taking time to compose words on a page, sealing the letter in an envelope, and dropping it in the mail involve a series of additional steps and effort but the payoff is worth it. The personal touch of a letter deeply impacts the one who receives it.
2. Powerful Memories
Second, a letter helps enshrine memories that preserve friendships, provide a permanent record of significant thoughts, and instill hope for the future. When I read a memorable letter, it helps recall significant thoughts and feelings that may have otherwise been forgotten.
3. Permanent Keepsake
Third, a letter becomes a personal and powerful memento. An email can be cataloged in Evernote or saved in some other digital format. An email can even be printed and tucked away for future reference. But an email can never replace the special quality of the written letter.
4. Portrays Selflessness
Next, a letter is an act of selflessness. It takes a certain amount of discipline, time, and creativity to craft a meaningful letter. Such a pursuit, then, involves an intentional act of kindness or selflessness as the one composing the letter must think of others before herself. One might say that letter writing is a way of fulfilling the Golden Rule: “Do to others whatever you would like them to do to you. This is the essence of all that is taught in the law and the prophets” (Matthew 7:12, NLT).
5. Proclaims a Blessing
Finally, a letter is a way of proclaiming a blessing. At the heart of a blessing is the need for acceptance. “Genuine acceptance,” writes John Trent, “radiates from the concept of the blessing.”1 A letter has a way of unleashing a person to become all that God intends them to be. It is a way of communicating the kind of support that is empowering and life-changing. A letter has a way of inscribing an indelible seal of blessing on the soul of one of God’s image-bearers.
A simple letter has the power to inspire hope, instill confidence, and initiate action. A letter communicates devoted love and lifts the human spirit. A letter unshackles the hands and feet, inspires hearts and minds, and communicates love and support to the people we care about.
Reviving the lost art of letter writing begins with you. Who will you influence or encourage today with a simple letter? Who will be the recipient of your timely wisdom or counsel? Who will be inspired to take a step into the great unknown because they received a letter from you? Who will be challenged by your courageous words? Whose life will be changed forever because you took the time to craft a well-thought-out letter? Let us, then, revive the lost art of letter writing – one letter at a time.
John Trent, The Blessing (Nashville: Thomas Nelson, 1986), 28. ↩
Charles H. Spurgeon, Encouragement for the Depressed (Wheaton: Crossway Books, 2020), 102 pp.
He was the greatest preacher of the nineteenth century. And he is only of the most important preachers in the history of the church. Heralded as the Prince of Preachers, this man was also afflicted with a host of physical ailments for most of his adult life. He was also a victim of depression. His name – Charles Haddon Spurgeon.
Encouragement for the Depressed by C.H. Spurgeon is one of the recent titles in Crossway’s Short Classics series. Designed to preserve classic texts from some of the most well-known Christian writers, the series also aims to gain some new readers.
Spurgeon’s essay is an exposition of Zechariah 4:10a, which says, “For whoever has despised the day of small things …” The work is divided into two distinct parts.
Encouragement for the Depressed
The first part sets out to encourage Christians who battle depression. Spurgeon, as noted above, fought depression throughout his life. Yet, he is quick to remind his readers to refuse to be governed by feelings. “He that lives by feelings,” writes the preacher from London, “will be happy today and unhappy tomorrow; and if our salvation depended upon our feelings, we should be lost one day and saved another, for they are all as fickle as the weather, and go up and down like a barometer.”
Spurgeon assures the despondent that God is with them. “Satan trembles when he sees the weakest saint upon his knees, “ writes William Cowper. Indeed, the grace of God abounds when the people of God are drowning in sorrow. And Zechariah affirms, “Not by might, nor by power, but by my spirit, says the LORD.”
The Minister’s Fainting Fits
Part two speaks candidly about the propensity for depression, even among God’s people. Spurgeon specifically notes that pastors fall prey to this vicious monster. Always the realist and biblicist, Spurgeon says, “Glory be to God for the furnace, the hammer and the file.”
Encouragement for the Depressed is a powerful antidote. This short book is a call to arms for Christians who battle despondency. There are no therapeutics here. Spurgeon only offers the cure which is nothing less than the Lord Jesus Christ and his gospel.
I received this book free from the publisher. I was not required to write a positive review.
On December 14, 2017 Dr. R.C. Sproul entered into the presence of his Lord and Savior, Jesus Christ. Dr. Sproul was a graduate of Westminster College (B.A. in Philosophy), Pittsburgh Theological Seminary (B.D.), Free University of Amsterdam (Drs.) and received additional recognition from Geneva College (Litt. D) and Grove City College (L.H.D.) in 1993.
Dr. Sproul was ordained in 1965 by the Presbyterian Church in America (PCA) and taught at Westminster College (1965 – 1966), Gordon College (1966 – 1968), Conwell School of Theology (1968 – 1969), Gordon Conwell Theological Seminary (1971 – 1981) and held the John Trimble, Sr. Chair of Systematic Theology at Reformed Theological Seminary (1987 – 1995). He served on the Executive Committee for the International Council on Biblical Inerrancy (1977 – 1983). He held various leadership roles with the Coalition for Christian Outreach (1971 – 1976), Evangelism Explosion III, International (1980 – 1981), and Prison Fellowship (1979 – 1984).
In addition to several other teaching roles at theological Seminaries, including Knox Theological Seminary and Reformed Theological Seminary, Dr. Sproul served on the pastoral staff at Saint Andrews Chapel in Sanford, Florida.
Dr. Sproul was the founder and Chairman of Ligonier Ministries, a non-profit organization dedicated to providing theological education for the church. Ligonier provided and continues to provide a myriad of teaching resources by Dr. Sproul and others, which are primarily directed toward the laity.
Many tributes will be posted for several days and weeks to come which will celebrate Sproul’s life and legacy. My small contribution will be personal in nature as I recount the ways that my life was impacted by his ministry.
The Sovereignty of God in Salvation
R.C. Sproul was greatly used by God as he reintroduced Reformed theology to the evangelical church. He articulated the doctrines of grace with passion, courage, conviction, and authority. He spoke about the depth of our depravity and reminded us that the “flesh profits nothing” (John 6:63). Indeed, as Luther said, “Nothing is not a little something!” “Sin is cosmic treason,” writes Sproul. “Sin is treason against a perfectly pure Sovereign. It is an act of supreme ingratitude toward the One to whom we owe everything, to the One who has given us life itself. Have you ever considered the deeper implications of the slightest sin, of the most minute peccadillo? What are we saying to our Creator when we disobey Him at the slightest point? We are saying ‘no’ to the righteousness of God.” R.C. Sproul powerfully proclaimed the hideous effects of sin on a fallen race.
He not only spoke of the depth of depravity; he proclaimed the beauty of sovereign grace. He helped us understand the importance of election and predestination. Chosen by God served an especially important purpose in my life. This book was a theological battering ram. Chosen by God smashed my preconceived Arminian notions. It shattered my Semi-Pelagian understanding of free will and petty arguments against Calvinism.
Positively, Chosen by God elevated my understanding of God’s sovereignty. However, it would be more accurate to say that Sproul catapulted my view of God’s sovereignty into the stratosphere. “If there is any part of creation outside of God’s sovereignty,” writes Sproul, “then God is simply not sovereign. If God is not sovereign, then God is not God.”
Chosen by God helped shift my understanding of mercy into biblical categories. Previously, I held the view that God was obligated to offer mercy to sinners. But Sproul’s theological battering ram obliterated my presuppositions about mercy. I’ll never forget reading these words: “If God is not pleased to dispense his saving mercy to all men, then I must submit to his holy and righteous decision. God is never, never obligated to be merciful to sinners. That is the point we must stress if we are to grasp the full measure of God’s grace.”
R.C. Sproul captivated us with the wonder of effectual grace. And he spoke often of the perseverance of the saints, or better yet, as he was fond of saying, “the preservation of the saints.” Indeed, “the doctrine teaches that if you have saving faith you will never lose it, and if you lose it, you never had it.”
R.C. not only equipped a new generation of Reformed thinkers; he alerted the body of Christ to theological error. He lamented the rise of theological wolves and deceitful hucksters. And he warned us about the Pelagian Captivity of the Church. Sproul notes, “One thing is clear: that you can be purely Pelagian and be completely welcome in the evangelical movement today. It’s not simply that the camel sticks his nose into the tent; he doesn’t just come in the tent — he kicks the owner of the tent out.”
The first time I saw Dr. Sproul preach at a live event, I stood in line for at least an hour to say “hello” and get a signature in his latest book, Not a Chance. It was a typical scene where several hundred hungry theology students gathered for a chance to visit for a moment with one of the premier theological minds of the day. Sproul was signing books and carrying on in casual conversations. When my time came, I uttered these words: “Dr. Sproul, I want to thank you for your ministry. Before I began reading your books, I was a total Arminian.” Those words caught his attention. He lowered his reading glasses and looked me straight in the eye: “Weren’t we all Arminians at one time!” The crowd roared but R.C.’s infectious laugh overcame the whole room.
Dr. Sproul confronted the love affair with free will in the church: “The semi-Pelagian doctrine of free will prevalent in the evangelical world today is a pagan view that denies the captivity of the human heart to sin. It underestimates the stranglehold that sin has on us.”
Pursuing Church History
Dr. Sproul awakened in me a love for church history that was previously non-existent in my life. He had a special gift for storytelling that invited listeners to enter the world of Augustine, Calvin, Luther, and Edwards. His passion for uncovering the treasures of church history was something to behold. These giants of the faith came to life when R.C. spoke of their courage, tenacity, and faithfulness in proclaiming the unadulterated Word of God.
Passion for the Holiness of God
R.C. Sproul authored at least sixty books, most of which I digested over the past thirty years. Those books are filled with highlights, notes, and observations. But the book that impacted me above all was The Holiness of God. R.C. writes, “We fear God because He is holy. Our fear is not the healthy fear that the Bible encourages us to have. Our fear is servile fear, a fear born of dread. God is too great for us; He is too awesome. He makes difficult demands on us. He is the Mysterious Stranger who threatens our security. In His presence we quake and tremble. Meeting Him personally may be our greatest trauma.”
The Holiness of God caught me completely by surprise in my early twenties. My mind was transfixed. My heart was warmed. And my life was forever changed as I poured over the pages of this book which will no doubt be in print for many years to come.
Defender of the Gospel
Finally, R.C. Sproul was a teacher, preacher, and defender of the gospel of Jesus Christ. He articulated the deep realities of the gospel in simple terms and invited anyone with ears to hear to come along for the ride. R.C reminded us that we are “saved by faith alone but that faith is never alone.” He made sure that we memorized Luther’s famous line that, “justification is that article upon which the church stands or falls.”
It is difficult to summarize the life of a man who carried such a huge weight of influence for over thirty years. A few short paragraphs hardly seem fitting for a man who helped change the face of evangelicalism.
In a recent sermon, Steven Lawson admonished his audience, “Give us some men who know the truth.” R.C. Sproul was such a man. R.C. taught the truth, defended the truth, and worked tirelessly to proclaim the truth to the nations.
Dr. R.C. Sproul (1939 – 2017) fought the good fight. He finished the race. And he kept the faith. Enter into the joy of your Savior where you will reign with him unto all eternity.
For several days now, we have been discussing unity. We have argued that there is an indispensable need for unity, especially in the local church. Thus far, we have seen:
The Definition of Unity
The Defining Marks of Unity
The Deterrents to Unity
The Devil’s Hatred of Unity
The previous discussion uncovered an important principle that Satan uses division in order to divert the people of God, which will, in the final analysis, distract them and lead them in a direction that will destroy the aim of unity. Notice, finally, the destructive nature of division.
The Destructive Nature of Division
The foundational observation is this. The first division that takes place after creation is the Fall of man in the garden. Simply put, our first parents experienced division when Eve usurped her husband’s leadership. There is not only horizontal division between Adam and Eve; there is the vertical division between people and God. God warned Adam that when he ate of the forbidden tree, he would surely die (Gen. 2:17). When Adam and Eve disobeyed Scripture tells us that “their eyes were opened” (Gen. 3:7). Consequently, they became enemies of God (Rom. 5:10), children of wrath (Eph. 2:1-3) and were enslaved to sin (John 8:34).
Second, the sin of division is listed among the deeds of the flesh. The destructive nature of division becomes readily apparent when it is viewed in the context of Paul’s letter to the church at Galatia. Paul the apostle writes, “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19–21, ESV). The word “division” is translated from a Greek word, translated as “heresy” or “faction.” While division may appear petty to some, it is listed among the sins of the flesh. And note, the warning, “Those who do such things will not inherit the kingdom of God” (v. 21). Jude 18-19 also includes a serious warning for people who cause division: “They said to you, “In the last time there will be scoffers, following their own ungodly passions.” It is these who cause divisions, worldly people, devoid of the Spirit” (Jude 18–19, ESV). Division is a serious sin that must not be tolerated among the people of God!
Third, recognize that division destroys church families. Paul admonishes the church at Corinth, a church who became well-known for their carnal behavior: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment” (1 Corinthians 1:10, ESV). The present tense of the verb translated “appeal” demonstrates Paul’s urgency in putting this matter before the Corinthians. The word translated “divisions” comes from the Greek word that is commonly translated “schism.” The word implies a “tearing apart or splitting apart.” It also involves the opposition of sound doctrine. Suffice it to say, division will strike mercilessly against the very fiber of a local church. It will take on a life of its own. Division is a relentless enemy. Division is a vicious monster. It is a malignant cancer that will devastate and destroy. Division is a virus that must be confronted boldly and biblically. If divisive people are left unchallenged, they will annihilate a church from the inside out.
Finally, division is contrary to the purposes of God. The apostle Paul pleaded with the church at Rome to be on guard against anyone who might introduce the cancer of bitterness in the church family: “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them” (Romans 16:17, ESV). He uses a different Greek word, translated “division” here. The word means, “dissension or discord” and is virtually synonymous with the “schism” that we learned about in 1 Corinthians 1:10.
Summary
Here is the takeaway: God hates division. God does not approve of factions or schisms. God, however, places a premium on unity. So we confess there is an indispensable need for unity in the church. As followers of the Lord Jesus Christ, may we stand in unity around the purposes of the church. May we stand in unity around sound doctrine. For we will not equivocate or compromise the doctrinal standards of the church. May the unity the emerges in the church begin with each faithful Christian and may it flow like “oil down Aaron’s beard” for the benefit of local congregations. And may the world take notice! May the world recognize that we are disciples of Jesus who stand together in unity which will be expressed in the kingly reign of Christ in a future day to come!
Make no mistake – the devil despises unity. He will do whatever it takes to divide family and friends. He will pull out all the stops to divide a church or ministry. And he will work tirelessly in order to divide a country. One of the things that Satan hates the most is a unified church family. Note several reasons for the devil’s utter antipathy of unity.
First, when God’s people are united, the body of Christ works as God intends – harmoniously. Paul speaks of this unity in 1 Cor. 12. “But God has so composed the body, giving greater honor to the part that lacked it, that they may be no divisions in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together” (ESV). Here we see that the whole is greater than the sum of the parts. God is honored and glorified when the body of Christ works in a harmonious fashion; when the people of God are mobilized and faithfully exercising their God-given spiritual gifts. Satan on the other hand, loathes the very notion of unity with a devilish passion.
Second, when God’s people are united, the gospel goes forward in great power. We see this demonstrated most vividly in the book of Acts. In Acts 1:8, the apostles receive a promise; a promise of the Holy Spirit’s power that will accompany their ministry as they faithfully proclaim the gospel to the nations. In Acts 2, the day of Pentecost arrives and Peter preaches a bold sermon that results in the conversion of 3,000 people (Acts 2:41). As the people of God devote themselves to the purposes of the church (Acts 2:42), God faithfully “added to their number day by day those who were being saved” (Acts 2:47). In Acts 4:4, we witness the conversion of 5,000 more people as they sit under the preaching ministry of Peter. This pattern occurs over and over in the book of Acts. When the people of God stand united, the gospel goes forward in great power – all the more reason for the devil to despise a united church.
Third, when God’s people are united, Christ’s agenda triumphs over people’s personal agendas. Here’s a principle to remember: Rejecting bickering results in rejoicing together. When personal agendas are set aside for kingdom purposes, Christ’s agenda prevails. So the devil will work strenuously to pit believer against believer. Woe to the church who passively sits by while the personal agendas of carnal people win the day. When personal agenda strike at the core of the local church, the devil has gained a major victory.
Fourth, when God’s people are united, God is greatly glorified. When forgiveness is at the center of a church family and grace marks the ministry, people are encouraged and God receives the glory. When selfish agendas are cast aside, God is glorified. When “pet projects” are shelved in order to defer to a higher purpose, God is glorified. Paul notes, “For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God” (1 Cor. 4:15, ESV).
We have uncovered some reasons why the devil hates unity. But it does not end here. Satan not only hates unity; there is something he loves, namely, division. The devil relishes a people who are divided. He is eager to promote division, especially in the church. So notice several reasons for the devil’s love of division in the church.
The Devil’s Love of Division
First, when the church is divided, effectiveness fades. Nothing could be plainer. When people are at war, the troops lose strength and effectiveness wanes. Quite honestly, division takes work. And while the people who are engaged in division grow weak, it is the faithful efforts of shepherds that are ultimately affected. I often wonder if people who spark division really understand how pleased the devil is with their work.
Second, when the church is divided, ministry morale declines. This principle is related to the previous one. For whenever division takes root in a church, ministry morale by definition will be on the downgrade.
Third, when the church is divided, the flesh is stirred to action. I have learned from experience that when a group fosters division in a church, their sinful activity has a stunning effect. It actually brings out the worst in people. It serves, if you will, as a sin catalyst – igniting the flesh in people who moments before were faithfully serving God. It is no wonder that the devil has such a passion for division.
Fourth, when the church is divided, the gospel is tarnished. I was never much of a math student but here’s an equation I understand and have seen firsthand over the years. Gossip + division = a lack of love. And if we take John 13:35 seriously and affirm that people will recognize that we are disciples because of the love we show one another, it stands to reason that a divided church actively and aggressively tarnishes the gospel. Francis Schaeffer rightly notes that the “final apologetic” is our love for one another and the unity expressed in the context of relationships. I’m convinced that Satan is perfectly happy to see the gospel being proclaimed by a divided church – because the luster of the gospel is being adulterated which results in a weak, tepid, and ineffective message. May God help us!
Fifth, when the church is divided, the Holy Spirit is quenched and grieved. When Jesus prayed the High Priestly prayer in John 17, he said, “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (John 17:20-21, ESV). In other words, the Trinity has from all eternity been in perfect fellowship and unity. So when disunity invades a church, it strikes at the core of who God is. Division militates against what is precious to God, namely, unity. The Holy Spirit, therefore, is quenched and grieved when division puts a stranglehold on unity.
Sixth, when the church is divided, God is not glorified. Of course, whenever a church is divided, God is not honored. And when God is not honored and glorified, we find the devil grinning ear to ear. I heard a pastor say a few days ago that he “does not believe in the devil.” Now the arch-enemy of our souls is really smiling. He’s not only managed to spark division in the church; he’s convinced one of the leaders in the church that he is only an imaginary enemy.
So we come back to the primary assertion, namely, there is an indispensable need for unity in the church of Jesus Christ. A church that fails to live up to the biblical ideal is a disobedient church; a church that is marginalized; a church that is weak and ineffective. May God give us strength to obey the mandate before us. May we stand side by side in unity all for the great namesake of the Lord Jesus Christ.
Derek W.H. Thomas and John W. Tweeddale, Ed. John Calvin: For a New Reformation (Wheaton: Crossway, 2019), 608 pp.
The Devil’s Hatred of Unity
Veritas et Lux 