Category Archives: Bibliotheca

Jeremy Treat: The Crucified King

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I am enjoying greatly Jeremy Treat’s, The Crucified King: Atonement and Kingdom in Biblical and Systematic Theology (Zondervan)! Treat has done a tremendous job in wedding Biblical Theology and Systematic – or Dogmatic – Theology, or rather, in seeing how the Biblical text yields the fruit of both. In particular, others have demonstrated the Markan use of Isaiah in Mark’s portrayal of Christ as King and the crucified one. But they have not done it to the degree that Treat has, neither have they shown so interdependently how “King” guards the truth of the Cross (Systematics), and that the Cross/atonement – as developed through Redemptive History – is what beautifies the role of the King (Biblical Theology). You can read the thoughts of others on Treat’s work below.

I also am most eager for the arrival of Richard D. Phillips’ commentary on John in the Reformed Expository Commentary series (P&R).

Others on Treat’s work:

Jamieson’s review at 9marks

The koinonia blog excerpt

 

 

N. T. Wright: Surprised by Scripture

41AxZWXdzuLN. T. Wright’s, Surprised by Scripture: Engaging Contemporary Issues, just hit the shelves. Yes; of course it will be interesting, maybe even distressing at some points–it’s N. T. Wright! So why even ask if it will be interesting? Just get it. Whether or not you will agree with Wright is another story.

While rearranging my shelves recently, I was shocked to see how much Wright I have utilized in teaching. Yet, I have disagreements with him at many points.

WAPO, B1: “Was Hillary Clinton a good secretary of state?”

UntitledWalter Russell Mead is the James Clarke Chace professor of foreign affairs at Bard College and editor at large of the American Interest. He is the author of Special Providence: American Foreign Policy and How It Changed the World. He writes a good (and fairly balanced) article on grading the tenure of Madame Clinton at the State Department. You might wish for more on Benghazi, but its not there. Some quotes from the article:

“The U.S. emphasis on human rights and democracy, as well as the active support for civil society organizations, contributed to China’s harsh response to the pivot to Asia and probably deepened Vladi­mir Putin’s view of the West as a danger to Russia. For Moscow and Beijing, Washington’s work to engage and strengthen democracy activists and movements represents an aggressive effort to undermine the Russian and Chinese regimes. And the push for changing gender relations allows Islamists to portray the United States as a threat to religious values. American opponents often fear ideological and cultural “aggression” as much as U.S. military power.”

“The answer: Historians will probably consider Clinton significantly more successful than run-of-the-mill secretaries of state such as James G. Blaine or the long-serving Cordell Hull, but don’t expect to see her on a pedestal with Dean Acheson or John Quincy Adams anytime soon.”

“The verdict? Clinton brought a clear vision of U.S. interests and power to the job, and future presidents and secretaries of state will find many of her ideas essential. Yet she struggled to bring together the different elements of her vision into a coherent set of policies. The tension between America’s role as a revolutionary power and its role as a status quo power predates Clinton; the struggle to reconcile those two opposed but equally indispensable aspects of American foreign policy has survived her tenure at the State Department.”

 

 

Eating Dry Bouillon or Reading the Gospels Wisely?

51I85awIxWL._AA160_I just finished Jonathan Pennington’s, Reading the Gospels Wisely, (currently a steal at only $4.99 in the Kindle edition). I highly recommend this text for gaining a greater appreciation of the role the Gospels should play in one’s reading of the entirety of the canon. Pennington and I differ on our hermeneutical approaches to reading texts, but as a whole, his thesis is outstanding.

I was struck by one of the word pictures at the end of the book he uses to highlight the significance the Gospels should play in our corporate worship:

“A rediscovery of the central role of the Gospels in the church will affect our worship services and preaching…. [M]ost liturgical traditions maintain a special regard for readings and expositions from the Gospels…. But in general, the Gospels have tended to play a lesser role in much of American evangelicalism. There ‘the gospel’ has often been boiled down to ‘justification by faith,’ which is then fed to people in moralism-dusted bouillon cubes on a pilaf of pietism. If indeed the Gospels are significant in the ways I have argued in this chapter, this approach will not do if the church is to thrive. Both in our worship-service Scripture readings and in the content of our preaching, the Gospels themselves must play the dominant role. And when the Gospels are read and preached, they must not be used merely as springboards to other doctrinal ideas. Rather, honoring the narrative form of the Gospels, we must enter into the power and tension of the story and apply this to the lives of believers by focusing on the final Word, Jesus the Christ.”

Jonathan T. Pennington, Reading the Gospels Wisely: A Narrative and Theological Introduction (Grand Rapids, Mich.: Baker, 2012): 256; emphasis mine.

Think about the word picture. Endeavor to eat something vastly different. Get a copy of Pennington’s work.

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Related Resource: P. T. Smuts, Mark by the Book: A New Multidirectional Method for Understanding the Synoptic Gospels (P&R); I reviewed here.

Pauline Theology @ Mt. Pleasant Christian Education Institute

It has been my privilege and joy this week to teach the 10-hour course, A Pauline Theology of the Church, for the Mt. Pleasant Baptist Church Christian Education Institute, Washington, DC. The students are asking great questions and providing challenging responses to the presentations.

As promised to the students, I am posting the resources below for further study beyond the the course text:

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Michael Horton, Pilgrim Theology – with a free study guide (Zondervan)

Thomas Schreiner, Paul: Apostle of God’s Glory in Christ (IVP Academic)

Herman Ridderbos, Paul: An Outline of His Theology (Wm. B. Eerdmans)

Tom Holland, Paul: Contours of a Pauline Theology (Mentor)

I suggest you start with Horton; read with a small group or class. Advance to Schreiner after Horton. Then read Ridderbos and Holland in any order of preference.

Also, as a follow-up to the brief discussion on same-sex marriage, please consider Justin Taylor’s post, “Gay Marriage: Not Just a Social Revolution but a Cosmological One.

 

Great New Books on Irresistible Grace, Teen Success in College, etc….

Recently I have received three books in the mail about which I am very excited. Alex Chediak’s, Preparing Your Teens for College: Faith, Friends, Finances, and Much More (Tyndale) is a tremendous book! I wish this book had been available when I used to teach a course on these concepts during the summers in churches where I was a member.

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9780310513896_p0_v2_s260x4209781433540066Why I Am Not An Atheist: Facing the Inadequacies of Unbelief, and Magnificent Obsession: Why Jesus Is Great, came in the mail together. I always will take another work that punches holes in the illogic of naturalistic arguments for the existence of the universe. On Magnificent Obsession, from the publisher:

“David Robertson, author of The Dawkins Letters, was told by the leader of an atheist society: ‘Okay, I admit that you have destroyed my atheism, but what do you believe?’ His answer was ‘I believe in and because of Jesus.’ This book shows us why Jesus is the reason to believe. In response to the shout of ‘God is not Great’ by the late Christopher Hitchens, David shows us why Jesus is God and is Great.”

I also had opportunity to endorse two works recently. The first is, Proof: Finding Freedom Through the Intoxicating Joy of Irresistible Grace (Zondervan):

Creatively, Daniel and Timothy have managed to take the story of redemption, deep systematic theology, and rich church history, and package them in pop culture images and songs – all the while magnifying grace alone in Christ alone. Modern believers, who often unknowingly swing from license to legalism in their attempts to please God, need this joyous proclamation of the plan of salvation. This is a wonderful way of introducing the Canons of Dort to the heirs of the Me Generation, reminding us that it is not our efforts for perfection that save us, but it is God alone who saves us from beginning to end.

The second is, The Unfinished Church: God’s Broken and Redeemed Work-in-Progress (Crossway). On this I write:

Bentz is right: Church is a group of struggling sinners who must pursue one another in love as God’s community! It is essential for us embrace this calling with joy if we are to declare the glory of the Lord to all peoples. There is no greener grass assembly or ideal congregation; each assembly and every church member is in need of greater grace, patience, mercy, humility, and endurance from the Spirit of God. The church for whom our Savior died has a splendor that works in the midst of messiness. Unfinished is a great exhortation to live out the Gospel as people being conformed to the image of Christ.

I hope you will enjoy these works too!

 

 

 

Two Resources on The Gospel of John

51uKySddMqLI am enjoying greatly Gary Burge’s, Interpreting the Gospel of John: A Practical Guide (Baker Academic, 2013). Burge has expanded this work significantly from the first edition. It is a good, stand alone introduction to the Fourth Gospel, being current with the vast majority of scholarship produced since Francis Moloney edited Raymond Brown’s introduction. However, the Moloney/Brown work is much more scholarly and thorough than Burge’s volume.

I also like J. Ramsey Michaels’, The Gospel of John (@Westminsterin the NICNT series (Eerdmans, 2010). 51ogkAKbNNL._SY344_BO1,204,203,200_ Michaels’ volume replaces the earlier volume by Leon Morris  which, too, is very good. Despite what I feel have been some unfair criticisms of Michaels’ volume, I like this commentary because of Michaels’ strong sense of how verses and pericopes fit into the overall message of John’s Gospel. Michaels understands that exegetical trees are part of a narrative forest with a meaning–a message; many commentaries only see individual trees. Michaels too has a very insightful grasp of John’s use of figurative language.  I am trying to read about three pages per day; it is slow going, but a very good read. Michaels writes mainly for scholars, but has the preacher and congregational teacher on his scope too.

Crossway’s Book Reviews – Beyond the Page

gtb_banner_ad_homeToday Crossway launched, Beyond the Page, their new book review program. Go check it out and get yourself some ebook titles from Crossway!

An Infinite Journey – at a great price

41JoIR10VHL._BO2,204,203,200_PIsitb-sticker-arrow-click,TopRight,35,-76_AA278_PIkin4,BottomRight,-60,22_AA300_SH20_OU01_Andy Davis’, An Infinite Journey: Growing Toward Christlikeness (Ambassador International, 2013), is on sale for $4.99 in the Kindle version. Get it! It is worth every penny when it is full price. Davis does a masterful job of discussing Christian maturity in all aspects of our being.

 

From the Publisher

After we’ve come to faith in Christ, God leaves us in this world for a very clear purpose: his own glory. But how are we to glorify God for the rest of our lives? The Bible reveals that God has laid before every Christian two infinite journeys which we are to travel every day: the internal journey of growth into Christlike maturity, and the external journey of worldwide evangelism and missions. This book is a road map for the internal journey, laying out how we are to grow in four major areas: knowledge, faith, character, and action. In this book, we’ll learn how God grows us in knowledge, faith, character, and action. We’ll also discover that spiritual knowledge constantly feeds our growing faith, faith will transform our character, our transformed character will result in an array of actions more and more glorifying to God, and our actions will feed our spiritual knowledge. This upward spiral will lead us to become more and more like Jesus Christ in holiness. And not only will this book help us understand Christian growth in detail, it will also give us a passion to grow every day for his glory.

Endorsement

Rarely have I read a book on sanctification that is simultaneously serious and fresh, at once reflective and accessible. Andy Davis combines analytical astuteness with pastoral passion. Those who think of themselves as Christians but who have no desire to grow in holiness need this book; Christians who want to be increasingly conformed to Christ will cherish this book. – Dr. D. A. Carson Research Professor of New Testament Trinity Evangelical Divinity School

Did Jesus Die to Save Everyone?

Did Jesus Die to Save Everyone? Reposted from The Gospel Coalition

MATT SMETHURST|12:02 AM CT

Did Jesus Die to Save Everyone?

The doctrine of definite atonement is nothing if not controversial. That Jesus died to rescue his bride is a precious truth, one all Christians embrace. But the suggestion he didn’t die to rescue everyone—well, that doesn’t prompt so many hugs. TULIP’s middle petal has a particular tendency to provoke muted embarrassment or yawning indifference, if not visceral rejection. Some say it’s more logical than biblical. Others say it’s too esoteric to be important, or too unloving to be true.

But what if, when properly understood, this difficult doctrine turns out to be not a source of embarrassment but a resource for joy? From Heaven He Came and Sought Her: Definite Atonement in Historical, Biblical, Theological, and Pastoral Perspective (Crossway) [Website | Twitter] is a towering new tome making the case that definite atonement is not only historically reputable and biblically faithful, but also practically and pastorally glorious. With contributions (and endorsements) from a sterling array of pastors and scholars, this is a volume that deserves serious engagement—regardless of where you lean or land.

I talked with editors David and Jonathan Gibson about “4-pointers,” evangelism, whether they oversell their case, and more. Also, be on the lookout for reviews from Jason Duesing (tomorrow) and Robert Yarbrough (Monday).

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Why should ordinary Christians invest this much time and money into studying this doctrine right now?

Sometimes we only invest in current controversies. Evangelicalism seems adept at publishing into a storm. And often that’s right and necessary. But perhaps some of our best thinking happens in the study of old truths with a calm mind in order to restate them for a new day.

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Definite atonement might be a controversial doctrine, but there isn’t, so far as we’re aware, a massive contemporary controversy about it in the way there was several years ago over penal substitution. So it seems the time is ripe for a fresh contribution on the nature of the atonement that may gain a hearing without battle lines already entrenched and minds resolutely made up.

Perhaps this is too idealistic. The doctrine itself found confessional status as part of a controversy (the Synod of Dort was responding to the Remonstrance of 1610), and debate has followed in its wake ever since. Yet the synod lasted for six months. Is that enough in itself to model the sort of patience with and depth to theological discussion we rarely encounter in our tweet-sized, RSS-feeding frenzied attention spans?

That’s kind of a wide-angle lens answer to your question. A close-up answer might be: because definite atonement penetrates the meaning of the cross in the most profound way possible and displays its beauty and power.

What is the most common evangelical misunderstanding related to definite atonement?

The biggest misconception is probably connected to the foreboding landscape that comes into view when the doctrine is referred to as “limited” atonement. When cast this way either God’s love is portrayed as limited (so Mark Driscoll and Gerry Breshears in Death by Love); or the emphasis falls on the number of the redeemed being limited; or the gospel’s universal offer is viewed as limited. The biggest misunderstanding might be that “limited” atonement seems to proclaim what God doesn’t do when in fact it should spotlight what he does do: God saves sinners.

But then again, from a different angle it could be argued that many who hold to penal substitution without holding to definite atonement fail to see how denying the atonement’s definite intent redraws its penal nature. Our book contends that believing in penal substitution while rejecting definite atonement is a common misunderstanding of penal substitution.

Many Amyraldians or “4-point Calvinists,” while espousing a particular election (by the Father) and a particular application (by the Spirit), hold to a universal atonement (by the Son). What’s problematic about emphasizing particularity at the stage of application but not at the stage of atonement?

The Amyraldian view of the atonement leads to disharmony or dissonance in the triune God: the Father elects some, the Son dies for all, but the Spirit only draws some (those whom the Father elected). The same problem attends semi-Pelagianism and Arminianism. Hypothetical universalists seek to get around the problem by positing “two levels” in the atonement: a universal intent and a particular intent (see, for example, Curt Daniel and Norman Douty). According to this scheme, the Trinity is united at each level of intent. However, this position lacks scriptural support despite attempts based on a certain (and, we believe, superficial) reading of 1 Timothy 4:10.

Hypothetical universalism also leads to a confusion within the will of the Son. How can Christ on the cross, in his one act of propitiation, will both to die for the non-elect and not to die for them? This distorts orthodox Christology. Christ is presented in the Bible as King, Shepherd, Bridegroom, Head, Master, Firstborn, Cosmic Savior, and Last Adam. This is who the incarnate Son is, and therefore when he dies for sinners he cannot fail to be for them who he is. The person and work of Christ cannot be separated. In short, both trinitarianism and union with Christ point toward a definite intent in the atonement, as both ensure its efficacy.

Why might it be more helpful to speak of the “intent” of the atonement rather than the “extent” of the atonement? 

The word intent provides greater precision in discussions on the atonement, though the word extent can qualify different aspects of the atonement: its design, accomplishment, and application. The classic Reformed line on definite atonement is that all aspects of the atonement possess the same extent (design, accomplishment, application), whereas in Arminianism and Amyraldianism the extent is limited only at the point of application.

However, since all sides agree on the limited extent at application, we need to define the issue more precisely. For example, the well-known Lombardian maxim “sufficient for all, efficient for some” is not, contrary to popular opinion, the summary of the Reformed view of definite atonement. Arminians can agree with that statement. The whole discussion turns on the issue of the intent of Christ’s atonement. Louis Berkhof helps us here: “Did the Father in sending Christ, and did Christ in coming into the world, to make atonement for sin, do this with the design or for the purpose of saving only the elect or all men? That is the question, and that only is the question.” Focusing on the intent rather than the extent of the atonement also steers us away from trying to “quantify” the atonement in commercial or mathematical terms and instead brings the purposes of our triune God front and center.

How can proponents of definite atonement sincerely offer salvation to every person?

Particularity of grace in election or atonement does not mitigate a universal gospel offer. We should follow Christ’s example.

In Matthew 11, Jesus explains that no one knows the Father except the Son and those to whom the Son chooses to reveal him (v. 27). The particularity is explicit. Yet in the very next verse, Jesus gives a universal offer to everyone to come to him and find rest (v. 28). In John 6, Jesus claims he has come from heaven to do his Father’s will, which is to lose none of those given to him but to raise them up on the last day (v. 39). This is actually the reason why (“For”) whoever comes to him will never be turned away (v. 38). The Father’s will is that “everyone” who looks to the Son and believes will have eternal life (v. 40). Christ’s purpose in coming was particular; the work he performed in his life, death, resurrection, and ascension was particular (cf. John 17); and yet his invitation was universal. It was also sincere. Did Christ know all those whom the Father had given him as he encountered the many crowds during his ministry? Of course. Did he still offer himself to everyone in the crowd? Yes.

But here’s the take-home value in definite atonement. When we offer Christ to sinners, we aren’t offering them the mere opportunity or possibility of salvation (as semi-Pelagians, Arminians, Amyraldians and Hypothetical Universalists can only do if they’re consistent); rather, we’re offering them a Christ whose first name really means “Savior” (Matt. 1:21). And this is only so because God presented him as a propitiation for sinners—not potentially or possibly or hypothetically, but actually. 

Though Christians throughout history have frequently spoken of the atonement in definite terms, the number of Christians worldwide who agree with this doctrine as expressed in its classical Reformed sense is relatively small. How would you respond to a universal atonement advocate who is concerned you oversell the doctrine by elevating it to a position at “the heart of family life” (p. 15) and “the nerve center of the glory of God” (p. 53)?

Is the number relatively small? We’re not sure we could confidently pronounce on that. Either way, we’re with Athanasius: number of proponents isn’t much of an indicator of anything other than number of proponents.

That said, you’re right these are strong claims. Let us give one qualification to help explain the first, and one reason to help validate the second.

First, when we say the doctrine belongs at the heart of family life we are talking about the Reformed family. We agree with J. I. Packer that particular redemption is the “true intellectual center” of the Reformed faith, with that faith itself the “true intellectual mainstream of Christianity” (see foreword). By implication, then, we think the doctrine should be part of every Christian theological tradition. But the claim we’re making here is more narrowly focused on those coming to embrace Reformed theology yet wishing to leave definite atonement out in the rain. Only four seats at the table means we should cancel the party.

Second, many things could be said here, but take the issue of penal substitution again. How can the execution of an innocent man, punished in the place of the guilty, be a revelation of divine glory? It can only be so when we see that the Bible nowhere speaks ofmere substitution but instead of representative substitution. One person cannot substitute for another unless there is some kind of bond between them—above and beyond their shared humanity—which allows one to take responsibility for the other. There needs to be a legitimate judicial transfer. Jesus did not die as Anyone for others. He died in his relational offices (King, Shepherd, Bridegroom, Head, Master, Firstborn, Cosmic Savior, and Last Adam) as a public, covenanted man for his chosen, covenantal people. His death was an in-union-with kind of death; the “for us” cannot be separated from the “with us.” Henri Blocher’s chapter in the book argues eloquently for this: substitution under capital punishment is anemic if no precise class is in view.

So the glory of God displayed in the cross is the glory of a sin-bearing death on behalf of people bound to the One offering himself. All the majestic beauty and poetic drama of the cross is here. Without it, the cross is an immoral miscarriage of justice.

John Piper on Definite Atonement in Pastoral Practice from Crossway on Vimeo.

Matt Smethurst serves as associate editor for The Gospel Coalition and lives in Louisville, Kentucky. You can follow him on Twitter.