Bible and Beeswax

Thoughts and products about theology and culture.

Blog

  • Atonement Thoughts

    How did Christ atone for His People?
    Protestant Theologians debate whether it was in an Equivalent or Exact Sense:
    Equivalent:
    “Not indefinite as to the duration, still…equivalent as to the value on account of the Person suffering.” -Turretin
    Exact:
    “Christ “made satisfaction by undergoing the same punishment…they themselves were bound to undergo…essentially the same in weight and pressure, though not in all accident of duration and the like.” -Owen, quoted in “He Died for Me” p. 114.
    Unsure:
    “He was to suffer what we were to suffer, if not the exact, every way the same, yet the equivalent, that which was sufficient to Christ’s ends” -Thomas Manton, quoted in “He Died for Me” p. 118.

  • Biblical Compassion: Its Relation to Evangelism

    Biblical compassion is an attitude and choice that a Christian does in the context of a fallen world.  Because the world is fallen, there are people who are hurt, and need our compassion.  Because the world is fallen, there are people who will be angered by our faith, and they too need our compassion.  One example of this is in my first interaction with one of my neighbors.  When he found out that I am a Christian he said, “Oh, you’re a Christian?  Well, didn’t you know Constantine re-wrote the whole Bible, and that Jesus got married, and all of his disciples and children moved to Europe?”  With a few simple words, I could have ended any future interaction.  But I believe Scripture teaches that biblical compassion is three things: something to prepare for, a response of truth to lies, as well a response of pity and patience to hatred.  Each of these concepts need to be wedded together if we are to show true, biblical compassion to a lost and dying world.  Let’s look at some passages of Scripture to prove this point.  

    We need to prepare to be compassionate because people will hate us or the God we serve.  In 1 John 3:13, the apostle John says, “Do not be surprised, brothers, that the world hates you.”  But we aren’t told simply to expect hatred.  We are told to love those who hate us and who hate our God.  Jesus commands us, “Love your enemies” (Matthew 5:44). 

    One way to love the enemies of God and of His people is to confront lies with the truth.  It is unloving to leave a person in ignorance, or to allow them to spew lies that can be addressed kindly and publicly.  Paul says, “We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Cor. 10:5).   Similarly, the apostle Peter tells us, “In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15a).

    But another way to show compassion to those who hate us is simply to pity the state of their heart, and so be patient with them.  Peter adds a note that when we give a reason for our hope, “Yet do it with gentleness and respect” (1 Peter 3:15b).  Our witness to the reality of Christ’s resurrection, and of the hope of salvation, is tragically injured when we respond to animosity with a vengeful tirade.  In fact, in 1 Peter 2:15, Peter says that the main way we silence foolish people is simply by “doing good”.  Biblical compassion is a hard thing, but a blessed thing.  When we show kindness to those who hate us, and soundly and gently respond to their arguments with love, we imitate the example of our Savior.  Christ lovingly challenged our hard hearts with His truth.  Let us strive to do the same towards others!

    Cover My Web Expenses!

    Don’t want to buy art? Well, think about this one, please: I do not advertise on this website, though I do have web expenses! Consider donating to help cover these expenses, and to see more articles like this produced regularly.

    Donate

  • Christians Get Depressed Too

    Christians Get Depressed Too by David P. Murray

    My rating: 5 of 5 stars


    We’ve endured a difficult season in the life of our nation, our families, and our Church. Not surprisingly, then, some recent studies suggest that rates of depression have increased exponentially during the last year or so. Indeed, I myself have struggled with some form of depression for the last nineteen years, and found that during this season of life it has been exacerbated. It was with this in mind that I picked up David Murray’s little book Christians Get Depressed Too in hope of some wise council. And some wise council it is!

    If you’ve ever wondered, “What’s the deal with that person? Why are they so glum and Eeyore-like? How can I understand them and interact with them?” Then this is a helpful starting place for you. Even if you have some years of experience dealing with depression or with a depressed friend or family member, this short book is helpful in shaping our views of depression in a compassionate and biblical way.
    Murray treats the topic of depression with six C’s: crisis, complexity, condition, causes, cures, and caregivers.

    I just want to examine his first point about how depression is a crisis. Murray points out that the Bible speaks to depression. While it does not use the term “depression”, the concept itself is clearly articulated in multiple passages, and numerous biblical characters appear to bear its symptoms (think Moses, Hannah, Jeremiah, Elijah, Job, Psalmists). A fellow pastor who has suffered from depression comments, “The Psalms treat depression more realistically than many of today’s popular books on Christianity and psychology.”
    Not only is depression a biblical idea, depression is extremely common today. Murray cites current statistics which say that one in five people experience depression, and one in ten experience a panic attack at some stage in life. It also can be prevented or mitigated if it is understood and approached appropriately! If depression is identified, and its source is understood, we can help someone walk through it, or even help them learn methods that may alleviate it. To be a useful friend to the depressed person, we need to know what is actually helpful, and what sort of counsel is actually damaging. As one little workbook says, “Being a depressed Christian in a church full of people who do not understand depression is like a little taste of hell.” Instead, we can learn how to walk beside those in a dark trial like depression in a helpful way.

    Aside from all of these reasons for reading the book, I want to end with the point that Murray makes in his first chapter, that depression is actually a talent to be invested for God. William Bridges argues similarly in his book A Lifting up for the Downcast, when he says, “Afflictions…are part of Christ’s purchase for you.” As we try to help others, or help ourselves, walk along and out of the road of depression, this little book by David Murray can be a helpful guide to us.



    View all my reviews

    Cover My Web Expenses!

    Think about this one, please: I do not advertise on this website, though I do have web expenses! Consider donating to help cover these expenses, and to see more articles like this produced regularly.

    Donate

  • All Loves Excelling

    Good quote from Bunyan in his work “All Loves Excelling” on the mediatorial dominion of Jesus Christ:

    He has obtained to be made of God the chief and high Lord of heaven and earth for us…’All things’ saith he ‘are delivered unto me of my Father, and all power in heaven and earth is given unto me’, and all this because He died…wherefore God hath highly exalted him and given him a name above every name, that at the name of Jesus every knee should bow, of things in heaven, of things in earth, or things under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2).

    And all this is, as was said afore, for our sakes. He has given him to be head over all things to the Church (Ephesians 1:22). Wherefore, whoever is set up on earth, they are set up by our Lord. ‘By me,’ saith he, ‘kings reign and princes decree justice, by me princes rule and nobles, even all the judges of the earth’ (Proverbs 8:15-16). Nor are they, when set up, left to do, thought they should desire it, their own will and pleasure. The ‘Metheg-amma’, the bridle, is in his own hand, and he giveth reigns or check even as it pleaseth him (2 Samuel 8:1). He has this power for the well-being of his people. Nor are the fallen angels exempted from being put under his rebuke. He is the only potentate (1 Tim. 6:15), and in his times will show it. Peter tells us he is gone into heaven and is on the right hand of God, angels and authorities and powers being made subject unto Him (1 Peter 3:22). This power, as I said, he has received for the sake of his Church on earth, and for her conduct and well-being among the sons of men. Hence, as he is called the king of nations in general (Jeremiah 10:7), so the kings of saints in special (Revelation 15:3). And as he is said to be head over all things in general, so too his Church in special.

    Cover My Web Expenses!

    Think about this one, please: I do not advertise on this website, though I do have web expenses! Consider donating to help cover these expenses, and to see more articles like this produced regularly.

    Donate
  • On the Civil Magistrate

    On the Civil Magistrate

    I was given a facsimile of the 1560 edition of the Geneva Bible, and was reading through it on Sunday. In this edition, the English Church in exile in Geneva included a letter to Queen Elizabeth, along with their gift of the Geneva Bible, encouraging her to continue the work of reforming the Church according to Scripture. I think it is interesting that throughout the majority of Church history, the Church has believed it is the God-given duty of Christian rulers to establish Christianity in some form within their nation. In the middle of their letter to Elizabeth, the author writes:

    Moreover, the marvelous diligence and zeal of Jehoshaphat, Josiah, and Hezekiah are by the singular providence of God left as an example to all godly rulers to reform their countries and to establish the word of God with all speed, lest the wrath of the Lord fall upon them for the neglecting thereof. For these excellent Kings did not only embrace the Word promptly and joyfully, but also procured earnestly and commanded the same to be taught, preached, and maintained through all their countries and dominions, binding themselves and all their subjects-both the great and small-with solemn protestations and covenants before God to obey the word, and to walk after the ways of the Lord.

    Notice that they believe the methods of these Kings over the Church are intended by God to serve as examples for “all godly rulers to reform their countries”. It is not that the Church should be reformed by its own, inward mechanisms alone, though this certainly should occur, but also civil governance has a proper role in assisting the Church’s reform by ensuring that their country is religiously conformed to what God desires. With that in mind, they point out that the way a country is to be conformed to God’s will is through three means: embracing the Bible, establishing a means by which the Bible is taught, and establishing a means by which the Bible’s moral laws are enforced. They point out that this was what the good King Asa did.

    Facsimile of 1560 Geneva Bible

    Yes, and in the days of King Asa it was enacted that whosoever would not seek the Lord God of Israel, should be slain, whether he was small or great, man or woman. And for the establishing of this and the performance of this solemn oath, as well, Priests as Judges were appointed and placed through all the cities of Judah to instruct the people in true knowledge and fear of God, and to minister justice according to the word, knowing that, except God by his word did reign in the hearts and souls, all man’s diligence and endeavors were of no effect: for without this Word we cannot discern between justice and injury, protection and oppression, wisdom and foolishness, knowledge and ignorance, good and evil.

    It is often argued against this particular view of the role of civil governance in the Church that the government cannot make a person regenerate, or cause them to be born again. Detractors suggest that because the civil government cannot regenerate men, it really has no business in promoting Scripture, or enforcing its laws. Now, it is true that the civil government cannot regenerate men, and should not aim to lead people to falsely confess faith in Christ! But the authors of this letter suggest to Elizabeth that it is useless to try to reform a country’s morals or religion if the word of God is not promoted in it by the government. While a government cannot regenerate mankind, the word of God can regenerate. And if the word of God is promoted, then regeneration will likely follow. Even if the word of God is not employed by God to regenerate people, and cause a love of His laws, God often uses His word to restrain the wicked by threats. In the end, the promotion of the reading, preaching, and practice of Scripture will then have the effect of altering the morals of a nation. So, in this portion, they imply that the Queen should consider the best ways to promote the teaching of Scripture, as well as applying its moral imperatives in her Kingdom.

    Therefore, the Lord, who is the chief governor of his Church, wills that nothing be attempted before we have inquired at his mouth. For seeing he is our God, of duty we must give him this preeminence, that of our selves we enterprise nothing, but only that which he has appointed, he who alone knows all things, and governs them as may best serve to his glory and our salvation. We ought not therefore to prevent him [go around him], or do any thing without his word, but as soon as he has received his will, immediately to put it into action

    Contemporary format* of Geneva Bible (edited by yours truly)

    They conclude this paragraph by hinting that Queen Elizabeth should not seek to alter the morals and religion of her nation of her own wisdom or that of her councilors, but instead to consider what God has to say about it in the Bible. Knowing the role of Knox in penning this letter to her, and knowing the offense that his prior work, A Trumpet Blast against the Monstrous Regime of Women, gave to the Queen, we can only assume this letter was not received with much joy. I imagine that if I were a sovereign over a nation, I would believe this to be rather too authoritative a suggestion. But the authors of the letter intended the Queen to see their addresses not as their own suggestions, but as necessary revelations from Scripture of what God has willed for godly rulers.

    ***

    *Original format:

    Moreouer the maruelous diligence and zeale of Iehofhaphat, Iofiah, and Hezekiah are by the finguler prouidence of God left as an example to all godly rulers to reforme their countreys and to eftablifh the worde of God with all fpede, left the wrath of the Lord fall upon them for the neglecting thereof. For these excellent Kings did not onely imbrace the worde promptely and ioyfully, but alfo procured earneftly and commanded the fame to be taught, preached and maynteyned through all their countreys and dominions, bynding them and all their fubiectes both the great and fmale with folemne proteftatitons and couenants before God to obey the worde, and to walke after the waies of the Lord. Yea and in the daies of Kyng Afa it was enacted that whofoeur wolde not feke the Lord God of Ifrael, fhulde be flayne, whether he was fmale or great, man or woman. And for the eftablifhing hereof and performance of this folemne othe, afwel Priests as Iudges were appointed and placed through all the cities of Iudah to inftruct the people in true knollage and feare of God, and to minifter iuftice according to the worde, knowing that, except God by his worde dyd reigne in the heartes and foules, all mans diligence and indeuors were of none effect: for without this worde we can not difcerne betwene iuftice, and iniurie, protection and oppefsion, wifdome and foolifhnes, knollage and ignorance, good and euil. Therefore the lord, who is the chefe gouernour of his Church, willeth that nothing be attempted before we haue inquired thereof at his mouth. For feing he is our God, of duetie we muft giue him this preeminence, that of our felues we enterpife nothing, but that which he hath appointed, who only knoweth all things, and gouerneth them as may beft ferue to his glorie and our faluation. We oght not therefore to preuent him, or do any thing without his worde, but affone as he hath reueiled his wil, immediately to put it in execution.

  • Book Review: He Died for Me-Limited Atonement and the Universal Gospel

    He Died for Me: Limited Atonement & the Universal Gospel by Jeffrey D. Johnson

    My rating: 3 of 5 stars


    One of the more complex works on inter-Calvinistic debates that I have read. This book would be helped by further editing and formatting, as well as more explanation with less subdivisions. It would also be helped by less scapegoating arguments towards high Calvinists. Overall, his argument for strict Calvinism was forceful, but I remain unconvinced.



    View all my reviews

  • An Attempt at a Tertium Quid in the Lapsarian Debate

    The age-old Post-Reformation debate between infralapsarianism and supralapsarianism is useful at times, and, personally, I have flip-flopped between both. At this time, though, I have developed what I think is somewhere between the two of them. You internet theologians let me know what you think:

    Works of God with Respect to Himself and Creatures

    I. Immanent/Internal (ad intra)

    A. Intrinsic (Remain within God)

    i. of His Being

    ii. of His Persons

    B. Extrinsic (Go outside of God)

    i. Decrees, “the counsel of His will” (in older theology providence is the purposing of how the decrees will be carried out)

    a. To be glorified by vessels of glory & wrath

    b. To Create

    c. To Permit the Fall

    d. To Redeem the Elect [ie covenant of redemption & the tertium quid]

    II. Transient/External (ad extra) [execution of the decree]

    A. Creation

    B. Providence (in later theology) or Governance (early)

    C. Redemption

    Sources:
    A compilation of Heinrich Heppe, Herman Bavinck, Wilhelmus á Brakel, and Petrus van Mastricht

    Footnotes:
    i. The decrees. As Bavinck says, “The means are all subordinate to the ultimate goal, but they are not for that reason subordinate to each other. Creation is not just a means for the attainment of the fall, nor is the fall only a means for the attainment of grace and perseverance…Twisse already noted: ‘These elements are not just subordinated to each other, but are also related coordinately.’” -Reformed Dogmatics, Vol. 2, p. 390.

  • Grief’s Fruit

    I recently published this in our Church’s quarterly publication, but also wanted to post a modified version here.

    At the beginning of this year, our Church entered into a season of grief and lament over the loss of the ordinary, over political tensions, and over sickness and death due to disease.  When my wife and I lost our baby boy, Adlai, they joined us in additional grief and lament.  It seems to me to be additional mourning for a season of mourning, more lament for a time of lamentation, grief added to grief, loss added to loss, and confusion added to confusion.  These words are not unacceptable for the Christian to utter.  In fact, they are necessary to speak and to feel in order for us to walk forward in a healthy way as bearers of the cross of Christ.  But we do not speak or feel these things without faith or hope in the restoration we shall receive.  

    We are told how to view grief mingled with hope in Psalm 126:5-6 “Those who sow in tears shall reap with shouts of joy! He who goes out weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.”  The context of this verse is the Old Covenant believers in exile, imagining the joy that will follow when the Lord brings his people back from exile.  They were in exile on account of the sin of their forefathers, and because of their personal sin.  They anticipate that after they have mourned over their sin, God will restore them to the land.  And so the Psalm ends with a truism—if you sow seed while weeping over the lack of food, you have still sown the seed, and so eventually you will have joy in the abundance of a harvest.  This then applies to a spiritual reality—if you grieve over personal sin and over loss because of the curse, you eventually will be comforted and restored.

    This gives us two things to ponder.  The first is that mourning is not to be shunned.  This reality is confirmed and clarified in the New Covenant with our sympathizing Mediator, Jesus Christ.  He promises that those who mourn are blessed, for they shall be comforted.  His thought is that we mourn over our sin, and over the effects of sin—the curse and its conditions.  Consider Jesus, knowing He is to raise Lazarus, mourning Lazarus’ death.  He is moved to tears by the pain that gripped His holy and perfect heart—the pain of loss, and the sorrow over what has afflicted His friends.

    But a second thing I see in Psalm 126 is that we are to “go out” while weeping.  This is Jesus’ great command to us, “go therefore and make disciples of all nations”.  Our labors do not cease while we mourn, but neither does joy.  We weep over the hardness of heart we see in our friends and family, and labor over them in prayer.  One day, our tears will turn to joy if and when they finally embrace Jesus.   We mourn the effects of the curse, and wretched death’s grip upon us, but one day, that final enemy will be defeated.  “He will swallow up death forever” (Is. 25:8).  When we compel people to believe that Jesus is the Savior of sinners, we invite them to mourn over their sin with us.  But we also invite them to know the hope, grounded in Jesus’ resurrection, that our mourning is accompanied with “joy inexpressible” now, and will be transformed into shouts of joy.

  • Book Review: Counsel to Gospel Ministers

    Counsel to Gospel Ministers: Letters on Preaching, Exemplary Behavior, and the Pastoral CallCounsel to Gospel Ministers: Letters on Preaching, Exemplary Behavior, and the Pastoral Call by John Brown of Haddington
    My rating: 4 of 5 stars

    Books of counsel to ministers regularly feel, at least to me, either excessively burdensome, or else excessively mild. The Bible sets high standards for a minister’s character, provides clear instruction for our role, and gives encouragement. Unfortunately, many books either lash a minister with guilt, misdirect a minister’s role, or else over-encourage without any conviction. This helpful book of letters, on the other hand, is balanced in all the right ways. It provides clear direction for the role and necessary character of a minister, but simultaneously lays out a path of encouragement and guidance. It rebukes what ought to be rebuked, warns what ought to be warned, and promotes what ought to be promoted. At times I was deeply convicted, other times deeply encouraged in my current role, and at other times wondered aloud, “Who is sufficient for these things?” to be met John Brown’s answer that only the glorious Jesus Christ is our sufficiency.

    View all my reviews

  • Book Review: Compel Them to Come In

    Compel Them to Come in: Calvinism and the Free Offer of the GospelCompel Them to Come in: Calvinism and the Free Offer of the Gospel by Donald MacLeod
    My rating: 4 of 5 stars

    MacLeod’s new work echoes much of what is said in Murray’s much-shorter work, albeit in a more readable format. It has an interesting structure, addressing divine sincerity in the middle of the book rather than at the beginning. This was an odd choice, but it is my only criticism. Positively, there are numerous insights woven throughout the book that make this a go-to for preachers, evangelists, and lay evangelists. It certainly has me redoing/updating my evangelism training class!

    View all my reviews