Tabletalk Magazine, January 2008

f r o m L i g o n i e r m i n i s t r i e s a n d R . C . S P RO U L | January 2008 | $3.
0 0
C. S.
LEWIS
1898–1963
c o r a M d e o Living before the face of God
A M i nd Capt ivated by G od
B Y B U R K P A R S O N S
I have journeyed through the land of Narnia. Nearly ten years ago, I had the
privilege to stay at Rathvinden House, located in the beautiful rolling-green
countryside of County Carlow, Ireland. At that time, the Rathvinden estate was
owned and operated by Douglas Gresham, the stepson of C.S. Lewis.
Late one afternoon, as I was walking on the grounds of the estate with a
friend, we came across a lush, green pasture that was
The Lord took simply breathtaking. As we stood atop that pasture
captive the mind and beheld its majesty, one of our hosts turned to us
and said, “We call this the land of Narnia.” It was as if
of C.S. Lewis, we had entered a different world. And knowing that
and Lewis, in we were not too far from Lewis’ birthplace, I felt as if
turn, captivated I had entered the very world of C.S. Lewis himself.
Although he was not a professed Calvinist, Lewis
the minds of was indeed a professed Christian, and his professed
Christians. atheism the Lord sovereignly overcame by taking
him from his own dark, atheistic world, where it
is always winter but never Christmas, and placing him in the world of Jesus
Christ, who is on the move to destroy every stronghold, argument, and lofty
opinion raised against God so that we might take every thought captive to obey
Christ and live coram Deo, before His face and in His realm, forever.
By His grace, the Lord took captive the mind of C.S. Lewis, and Lewis, in
turn, captivated the minds of Christians throughout the world as he penned
words such as these: “If you read history you will find that the Christians who
did most for the present world were precisely those who thought most of the
next. It is since Christians have largely ceased to think of the other world that
they have become so ineffective in this.”
Burk Parsons is editor of Tabletalk magazine and minister of
congregational life at Saint Andrew’s Chapel in Sanford, Florida.
P U B L I S H E R Ligonier Ministries E X E C U T I V E E D I T O R R.C. Sproul E D I T O R Burk Parsons

S E N I O R A S S O C I AT E E D I T O R Chris Donato A S S O C I AT E E D I T O R S Keith A. Mathison, Robert Rothwell
P R O D U C T I O N M A N A G E R Kevin Struyk A R T D I R E C T O R Monty Morgan
CO M M U N I C AT I O N S D I R E C T O R Chris Larson C I R C U L AT I O N M A N A G E R Dawn Sanders
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tab leta l k
IN THIS ISSUE
contents
{ THE L I F E A N D W O R K O F C.S . L E W I S }
J A N U A R Y 2008
F E A T U R E S VO LU M E 32 | N U M BER 1
4
DA I LY S T U D I E S
23 Into the Word
28 Good News for All Nations
The Weight of Glory By Robert Rothwell
RIGHT NOW COUNTS FOREVER 37 Jesus’ Family Tree
BY R.C. SPROUL By Joel R. Beeke
48 Jesus’ Childhood
By Jerry Bridges
55 What about Repentance?
By Tom Ascol
C O L U M N S
64 Pastor’s Perspective
By Alistair Begg
10 Surprised by Joy
BY SINCLAIR B. FERGUSON 68 Pro Ecclesia: For the Church
By Michael S. Horton
70 Generation to Generation
14
God in the Dock
By Harry L. Reeder III
74 Tolle Lege: Take Up and Read
By Keith A. Mathison
80 Seek Ye First
BY ROGER NICOLE By R.C. Sproul Jr.
82 Truth and Consequences
By Gene Edward Veith
18
The Chronicles of Narnia
ON THE COVER
C.S. (Clive Staples) Lewis by Wolf Suschitzky (1959).
Used by permission of The Marion E. Wade Center,
Wheaton College, Wheaton, Illinois
BY LELAND RYKEN
The Weight
of Glory
The Significance of C.S. Lewis
R IGHT NOW COUNTS FOR E V ER BY R.C. SPROUL
C.S. Lewis emerged as a twentieth-century
icon in the world of Christian literature. His
prodigious work combining acute intellectual
reasoning with unparalleled creative imagi-
nation made him a popular figure not only in
the Christian world but in the secular world as
well. The Chronicles of Narnia and The Space
Trilogy, though rife with dramatic Christian
BRITISH WRITER C.S. LEWIS (1950) JOHN CHILLINGWORTH / STRINGER, HULTON ARCHIVE / GETTY IMAGES
rigHT noW counTS ForeVer THe WeigHT oF glory r.c. Sproul
symbolism, were devoured by those matched by few of his twentieth-cen-

who had no interest in Christianity tury contemporaries. His was indeed
at all, but were enjoyed for the sheer a literary genius in which he was able
force of the drama of the stories to express profound Christian truth
themselves. An expert in English lit- through art, in a manner similar to
erature, C.S. Lewis functioned also that conveyed by Bach in his music
as a Christian intellectual. He had and Rembrandt in his painting. Even
a passion to reach out to the intel- today his introductory book on the
lectual world of his day in behalf of Christian faith — Mere Christianity —
Christianity. Through his own per- remains a perennial best seller.
sonal struggles with doubt and pain, We have to note that although a
His was indeed a literary genius

in which he was able to express
profound Christian truth through
art, in a manner similar to that
conveyed by Bach in his music
and Rembrandt in his painting.
he was able to hammer out a solid literary expert, C.S. Lewis remained
intellectual foundation for his own a layman theologically speaking.
faith. C.S. Lewis had no interest in a Indeed, he was a well-read and stud-
mystical leap of faith devoid of ratio- ied layman, but he did not benefit
nal scrutiny. He abhorred those who from the skills of technical training
would leave their minds in the park- in theology. Some of his theological
ing lot when they went into church. musings will indicate a certain lack of
He was convinced that Christianity technical understanding, for which
was at heart rational and defensible he may certainly be excused. His
with sound argumentation. His work book Mere Christianity has been the
showed a marriage of art and science, single most important volume of pop-
a marriage of reason and creative ular apologetics that the Christian
imagination that was unparalleled. world witnessed in the twentieth
His gift of creative writing was century. Again, in his incomparable
6 TableTalk January 2008

style, Lewis was able to get to the To this day, people who won’t
nitty-gritty of the core essentials of read a Bible or won’t read other
the Christian faith without distorting Christian literature will pick up
them into simplistic categories. Mere Christianity and fi nd them-
His reasoning, though strong, selves engaged by the acute mental
was not always technically sound. processes of C.S. Lewis. The church
For example, in his defense of the owes an enormous debt to this man
resurrection, he used an argument for his unwillingness to capitulate
that has impressed many despite to the irrationalism that marked so
its invalidity. He follows an age-old much of Christian thought in the
argument that the truth claims of twentieth century — an irrationalism
the writers of the New Testament that produced what many describe as
concerning the resurrection of Jesus a “mindless Christianity.”
are verified by their willingness to The Christianity of C.S. Lewis is a
die for the truths that they espoused. mindful Christianity where there is
And the question is asked: Which is a marvelous union between head and
easier to believe — that these men heart. Lewis was a man of profound
created a false myth and then died sensitivity to the pain of human
for that falsehood or that Jesus really beings. He himself experienced the
returned from the grave? On the crucible of sanctification through
surface, the answer to that question personal pain and anguish. It was
is easy. It is far easier to believe that from such experiences that his sen-
men would be deluded into a false- sitivity developed and his ability to
hood, in which they really believed, communicate it sharply honed. To
and be willing to give their lives for be creative is the mark of profundity.
it, than to believe that somebody To be creative without distortion is
actually came back from the dead. rare indeed, and yet in the stories
There has to be other reasons to that C.S. Lewis spun, the powers
support the truth claim of the resur- of creativity reached levels that
rection other than that people were were rarely reached before or since.
willing to die for it. One might look at Aslan, the lion in The Chronicles of
the violence in the Middle East and Narnia, so captures the character
see 50,000 people so persuaded of and personality of Jesus; it is nothing
the truths of Islam that they are will- short of amazing. Every generation,
ing to sacrifice themselves as human I believe, will continue to benefit
suicide bombs. History is replete from the insights put on paper by this
with the examples of deluded people amazing personality.
who have died for their delusions.
History is not filled with examples
dr. r.c. Sproul is senior
of resurrections. However, despite minister of preaching and
the weakness of that particular teaching at Saint andrew’s
argument, Lewis nevertheless made chapel in Sanford, Florida,
a great impact on people who were and he is author of the
involved in their initial explorations book The Truth of the cross.
of the truth claims of Christianity.
Table Talk January 2008 7

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Supr ised by Joy
The Life of C.S. Lewis
B Y S I N C L A I R B . F E R G U S O N
JOY GRESHAM AND C.S. LEWIS(1958) © MICHAEL PETRO COLLECTION, UNIVERSITY OF DUNDEE / SCOTLAND
N The Student
ovember 22, 1963, the date
of President Ken nedy ’s
assassination, was also the
day C.S. Lewis died. Seven years
earlier he had thus described death:
C live Staples Lewis (“Jack” to
his friends) was born on 29
November 1898 in Belfast, Northern
“The term is over: the holidays have Ireland, the second son of Albert
begun. The dream is ended: this is Lewis, a promising attorney and his
the morning.” The metaphor inher- wife, Florence (“Flora”), daughter
ent in these words is striking. It of an Anglican clergyman and one
comes from the world of students of the earliest female graduates (in
and pupils, but only a teacher would Mathematics and Logic) from what
employ it as a metaphor for death. is now Queen’s University, Belfast.
The words (from The Last Battle) She was probably the sharper of the
bring down the curtain — or perhaps parents, although “Jack” did not
better, close the wardrobe door — on inherit her mathematical gifts. Were
Lewis’ Chronicles of Narnia. But it not for a military service waiver
they also open a window into who from the Oxford University math-
C.S. Lewis really was. ematics entrance examination his

life might have been very different. (1892–1973, already professor of
Flora died of abdominal cancer in Anglo-Saxon at Oxford), and Hugo
1908. Lewis was a motherless son. Dyson (1896–1975), and he was influ-
Sent off to boarding school, his teen- enced by writers like G.K. Chesterton
age years were generally miserable. and George MacDonald (whom he
Latterly he was privately tutored began to read as a teenager) — all of
by his father’s former headmaster, whom made a Christian profession.
the remarkable W.T. Kirkpatrick Lewis came first to theism —
(known by “Jack” and his brother and some time later to faith in
Warren as “The Great Knock”). Christ. Thereafter his thinking
Kirkpatrick had earlier abandoned often expressed the common motif
aspirations to the Presbyterian that the Christ-story was the ulti-
ministry and was by this time an mate story in which alone the long-
avowed atheist (yet, still with a ings and redemption-patterns in all
decidedly Presbyterian work ethic!). great stories and myths were his-
His influence was substantial, both torically realized. Thus the need for
religiously (sadly) and intellectu- the dying and rising divine figure
ally. Lewis had probably completed would be echoed in as different lit-
the required reading for his Oxford erature as the ancient myths on the
Bachelor’s degree even before enter- one hand to the Narnian Chronicles
ing University College, Oxford. on the other.
He sailed through his studies with
“firsts” in classics, then in philosophy
and history, and then in literature,
and after some time he became a Lew is c a me f i rst
Fellow of Magdalen College, Oxford.
to t he ism — a nd
The “Mere” Christian some t i me l ate r to
L ewis tells the complex story of

his pilgrimage to the Christian
faith in genres ranging from the philo-
fa it h i n C h r ist.
sophical The Pilgrim’s Regress (1933)

to the autobiographical Surprised by
Joy (1955). Doubtless, elements of In a sense (probably unwittingly),
it are also reflected in his works of the Narnian Chronicles do in story
imagination — his “science-fiction,” form what Anselm of Canterbury
his children’s books, and in The Great (1033–1109) had done in dialogue
Divorce (1945). form in Cur Deus Homo (Why God
Immersed in ancient, medieval, Became Man). Using what he called
and modern literature Lewis was the “remoto Christo” principle (that
inevitably confronted by Christianity. is, without specific reference to the
He was helped by various other schol- revelation of Christ in Scripture),
ars like Neville Coghill (1899–1980, he had attempted to show how the
a Chaucer expert), J.R.R. Tolkien Gospel is necessary for our salvation.
TTaabb ll ee tt aa ll kk JJ aa nn uu aa rr y 2 00 00 88 11 11
Suprised by Joy Sinclair Ferguson
Academic and Author Oxford History of English Literature

series. By the time of its publication,
L ewis was an academic. An Oxford

education was, and remains,
one of the most rigorous and privi-
Oxford’s academic rival had claimed
him, and in 1954 he became profes-
sor of Medieval and Renaissance
leged in the world. While lectures Literature at Cambridge, resigning
are offered, the student is supervised only shortly before his death.
by a tutor who is a scholar of distinc-
tion in his own right. Thus Lewis for Companions on the Way
many years listened to his students
as they came weekly or fortnightly
to “read” their papers to him. Many
loved it — although not all: John
A ny account of Lewis’ life would be
incomplete without reference to
a number of other influences, includ-
Betjeman (1906–1984), later British ing (and especially) two women.
Poet Laureate, was none-too-keen Chief among the influences on
on Lewis. (He also failed to gradu- Lewis’ way of “doing” Christian the-
ate.) Lewis, however, found it a trial. ology was George MacDonald (1824–
Being appointed to a professorship 1905). In 1946 he published an anthol-
(an appointment of high distinction ogy of MacDonald’s writings, noting
in the Oxford system) would have that he had virtually never written on
multiplied his salary and eased his the Christian faith without reflect-
tutorial work load. But the likelihood ing his influence: “I know hardly any
His strength lay in his use of the imagination rather

than his expertise as either exegete or theologian.
of this was probably in inverse pro- other writer who seems to be closer,
portion to the growth of his reputa- or more continually close, to the Spirit
tion as a popular Christian writer (the of Christ Himself.” Certainly anyone
adjective “popular” being as damning who has read MacDonald’s fantasies
as “Christian”). such as Phantastes and Lilith will
Yet by any measure Lewis was soon realize the source of many ideas
an outstanding scholar. His best that might otherwise be thought of
known academic works include a as uniquely Lewisian. MacDonald,
study of the literature of the Middle it should be noted, was deeply influ-
Ages, The Allegory of Love (1936), enced by the world of Romanticism,
and his scintillating monograph on and this impacted his view of the
John Milton’s epic poem A Preface Gospel. Lewis on the other hand
to Paradise Lost (1942). The emi- employed his imaginative genius
nence of his scholarship led to an in the cause of a more mainstream
invitation to write the volume on orthodox, if not consistently evangeli-
English Literature in the Sixteenth cal, Christianity.
Century (1954) in the prestigious Lewis’ name is virtually synony-
12 Tabletalk January 2008

mous with the group of scholars and nally under the nom-de-plume N.W.
others who met regularly in Oxford Clark) A Grief Observed (1961). After
in an informal literary brotherhood three years of mixed health, Lewis
called (brilliantly) “The Inklings.” himself died on November 22, 1963.
Here they would share one another’s The Lewis corpus has, of course,
work. It is remarkable that this little become a minor industry in its own
group included the authors both of right. His books have sold over 200
The Chronicles of Narnia and The million copies. The Problem of Pain
Lord of the Rings. (1940), The Screwtape Letters (1942),
The two women whose lives were Mere Christianity (1952, based on
intertwined with Lewis’ were very radio talks from 1941–1944), and The
different indeed. The first was Jane Four Loves (1960) have been particu-
Moore, the mother of “Paddy” Moore, larly widely read, as have some of his
a young cadet with whom Lewis had sermons, notably “The Weight of
trained for the army. They apparently Glory.” Perhaps more than any other
promised to look after each other’s twentieth-century author, C.S. Lewis
parent in the event of the other’s has played a role in people’s under-
death. Moore was killed. standing of the Christian faith akin to
The relationship between Lewis the one that hymns used to play. His
and Mrs. Moore (which continued to strength lay in his use of the imagina-
her death in 1951) is one of the most tion rather than his expertise as either
enigmatic elements in the Lewis saga. exegete or theologian. Interestingly,
Much has been made of it by both crit- he himself found it somewhat tire-
ical and sympathetic scholars. Was some to be paraded as the great popu-
Jane Moore surrogate mother, some- lar apologist for the Christian faith.
time lover, or perhaps both? Whatever The most widely-read Christian
the truth, following his conversion, author of his time, Lewis left behind
Lewis felt bound to provide support not only his many academic and
for her for the rest of her days, and he popular works but also a substantial
did this with an extraordinary sense collection of correspondence and
of duty and single-mindedness. papers, which have guaranteed the
In January 1950, Joy Davidman continuation of the Lewis industry to
Gresham, an American writer, began the present day. It is an indication of
corresponding with Lewis. Estranged his impact that while “the holidays”
(later divorced) from her husband, began for him, a vast plethora of arti-
in 1952 she visited England with her cles, research theses, books, institutes,
two sons. Lewis enjoyed the chal- journals, fan clubs, documentaries and
lenge of her company, and in 1956 for- screenplays — not to mention mov-
mally married her, thus enabling the ies — have now occupied a term that
Greshams to remain in England. In has lasted more than forty years.
time, the relationship blossomed into
love — which it may well already have Dr. Sinclair B. Ferguson is senior minister of First
been without Lewis clearly recogniz- Presbyterian Church in Columbia, South Carolina,
ing it. Joy died of cancer in 1960, and and he is author of The Christian Life.
this led to Lewis publishing (origi-
Tabletalk January 2008 13

G od i n t he Doc k
The Apologetics of C.S. Lewis
B Y R O G E R N I C O L E
AUTHOR AND CAMBRIDGE DON C.S. LEWIS (1958) © BURT GLINN, CAMBRIDGE, ENGLAND / MAGNMUN PHOTOS
I
n modern English the words apol- His first contribution to apologet-
ogy and apologize indicate regret ics was entitled The Problem of Pain,
because some statement or action published in October 1940 as part of
was offensive and wrong. This is not The Christian Challenge Series (it was
the case for “apologetics” in theol- reprinted ten times by 1943). He dealt
ogy, for that discipline is intended to there forthrightly with the question:
manifest “a point of view is right.” It is “If God is almighty and supremely
intended for those who differ in order loving, why does He permit pain in
to win them over, or for those who this universe?” He showed how pain
agree in order to confirm them in the is inevitable for real persons wher-
truth for which the apologist testifies. ever sin exists. Who could imagine
It is in this sense that C.S. Lewis what a frightful world it should be
is recognized as an “apologist,” for if sin could grow without restraint?
a number of his works are intended C.S. Lewis proceeds in his analysis in
to manifest the adequacy of the an orderly and lucid manner, dealing
Christian outlook over against a “nat- with this difficult subject in a way that
uralist” position, which asserts that a lay person can readily understand.
the universe is simply a great material From time to time, he has striking
mass functioning in terms of its own comments that remain unforgettable,
mechanism or laws without any pos- like the following: “A man can no
sible intervention from the outside
and specifically without a creative
or governing power of a mind. C.S.
Lewis was very well prepared for this
Lewis can cast a critical
task because until late in his twenties evaluation of many…motives
he was a devotee of atheism without
any reference to Jesus Christ and was that are f lourishing under
twenty-nine years old before being
converted and embracing a Christian
the umbrella of Christianity.
world-and-life view. Thus, he was
more knowledgeable than many
Christian apologists who know the
views that they dispute only from the more diminish God’s glory by refus-
outside. He also experienced person- ing to worship Him than a lunatic
ally the gravity of the problems that can put out the sun by scribbling the
the atheist has to face and the way in word “darkness” on the walls of his
which such problems may force a per- cell” (p. 41). From 1941–44, he deliv-
son of integrity to look beyond athe- ered a series of thirty-three broadcast
ism for a suitable philosophical and talks whose titles describe well their
religious outlook. C.S. Lewis wrote contents:
about his own experience in 1933 in an
autobiographical volume entitled The 1941: Right and Wrong as a Clue to the
Pilgrim’s Regress, in the manner of Meaning of the Universe (5 talks)
John Bunyan, and again in Surprised 1942: What Christians Believe (5 talks)
by Joy (1955). 1943: Christian Behaviors (12 talks)

god in THe dock roger nicole
1944: Beyond Personality; or, First Steps scholarly studies in early English
in the Doctrine of the Trinity literature, his wit and discern-
(11 talks) ment surface on every page as some
of the following quotations evidence:
First published separately in “We have won many a soul
three volumes, these lectures were through pleasure. All the same, it is
gathered together under the title [God’s] invention, not ours. He made
Mere Christianity and often repub- the pleasure: all our research so far
lished. The term mere in this title has not enabled us to produce one”
means “pure,” as it did in old English. (p. 41).
The emphasis is to deal with major “A moderate religion is as good
views largely common to all denomi- for us as no religion at all — and more
nations in Christendom. amusing” (p. 43).
In 1943, The Screwtape Letters “It does not matter how small the
We c a n a p p r e c i a t e…h i s e a r ne s t ne s s , h i s
g a p s i n h i s r e a s o n i ng, h i s t h o r ough
appeared, and this is probably C.S. sins are, provided that their cumula-
Lewis’ most popular writing. Here tive effect is to edge the man away
we have a course by correspon- from the Light and into the Nothing.
dence in which a master demon, Murder is no better than cards if
Screwtape, instructs Wormwood, a cards can do the trick. Indeed, the
novice in the art of tempting human safest road to Hell is the gradual one”
beings and preventing on their part (p. 56).
a true allegiance to God and the “A good many Christian politi-
Gospel. This gives an opportunity cal writers think that Christianity
to look on the Christian claims from began going wrong and departing
below, so to speak, not with some from the doctrine of its Founder, at a
artificial adornments provided by very early stage. Now, this idea must
self-deceitfulness or charit y in be used by us to encourage again the
considering others, but with a kind conception of a historical Jesus to be
of cynical realism that penetrates found by clearing away later ‘accre-
into the actual motives that people tions and perversions’ and then be
ordinarily attempt to hide. C.S. contrasted with the whole Christian
Lewis can cast a critical evaluation tradition. In the last generation we
of many moves and motives that are promoted the construction of such
flourishing under the umbrella of a ‘historical Jesus’ on liberal and
genuine Christianity. With sharp ‘humanitarian’ lines; we are now
discernment and superb control putting forward a new ‘historical
of language, gained perhaps in his Jesus’ on Marxian, catastrophic, and

revolutionary lines. The advantage interaction between this power and
of these constructions, which we His world might occur where the laws
intend to change every thirty years that govern matter might not function
or so, are manifest. In the fi rst place as they ordinarily do.
they all tend to direct man’s devotion C.S. Lewis then devotes an essen-
to something which does not exist, tial chapter to the “Grand Miracle” of
for each ‘historical Jesus’ is unhis- the incarnation of the second person
torical” (p. 106). of the Trinity. Then he discusses
If these few quotations arouse miracles of the old creation with “the
your appetite, get the book and you Divine Man focusing for us what the
will find much more than this sample. God of Nature has already done on a
The volume entitled Miracles: A larger scale” (p. 169). The miracles of
Preliminary Study appeared in 1947, the new creation are those in which a
very shortly after Dr. E.W. Barnes, “reversal” is manifest, principally the
m e t ic u l ou s c a r e n o t t o l e av e a ny
c o m m it m e nt t o H o ly S c r ip t u r e….
Bishop of Birmingham, published resurrection, which is fundamental

The Rise of Christianity, in which he for the whole of Christianity.
denied the factuality of all miracles A brief epilogue and two appendi-
recorded in the New Testament, ces conclude the book. Throughout
including those concerning the life we can appreciate the great qualities
and ministry of Jesus Christ. The of C.S. Lewis, his earnestness, his
word preliminary in the title should meticulous care not to leave any gaps
not be mistaken for elementary, for in his reasoning, his thorough com-
it is a rather technical vindication of mitment to Holy Scripture, and his
supernaturalism versus naturalism marvelous style. Dealing with objec-
defined as a view that nothing exists tions to the virgin birth of Christ, he
except nature, that is, the gigantic says that some opponents of it “think
interlocking of all particles of matter they see in this miracle a slur upon
existing from times immemorial. sexual intercourse (though they might
Nature cannot explain the origin of just as well see in the feeding of the five
rational thought, and even less provide thousand an insult to bakers)” (p. 115).
a basis for morality and conscience. That parenthesis is worth the
We are led, therefore, to recognize price of the book!
a powerful and purposive reality
beyond the material world, who is the dr. roger nicole is professor emeritus of theology
creator and sustainer of all that exists. at reformed Theological Seminary in orlando,
With this in view, it is not strange that Florida, and he is author of Our Sovereign Saviour.
there would be occasions in which
TableTalk January 2008 17

The Chronicles
of
N arnia
The Imagination of C.S. Lewis
L A M P P O S T I N A CO L D W O R L D ( 2 0 0 4 ) © ANNEKE SCHR AM / ISTOCKPHOTO
T
B Y L E L A N D R Y K E N
The most impor ta nt lessons that we ca n lea rn

f rom C.S. Lewis’ Na rnia n Chronicles a re the
ones t hat L ew i s h i m self wa nted u s to lea r n .
It s o h a p p e n s t h a t L e w i s s a id e n o u g h a b o ut
l i t e r a t u r e i n g e n e r a l a n d t h e Na r n i a n b o o k s
in particular that it is possible to ‘receive’ it we exert our senses and

read Lewis’ classic children’s sto- imagination and various other pow-
ries with the author himself. ers according to a pattern invented by
One of the most important pieces the artist. When we ‘use’ it we treat it
of advice that Lewis gave to readers as assistance for our own activities”
of literature is that they must receive (emphasis added). According to this
a work of literature instead of using it. line of thought, “The fi rst demand
Lewis wrote, “A work of…art can be any work of art makes upon us is sur-
either ‘received’ or ‘used’. When we render. Look. Listen. Receive. Get

yourself out of the way.” that “all my seven Narnian books…
This is not to deny that we began with pictures in my head. At
should make use of what we read. first they were not a story, just pic-
It is instead a caution to let stories tures.” Thus The Lion, the Witch, and
set their own agenda of concerns the Wardrobe “began with a picture
according to the order created by the of Faun carrying an umbrella and
author, not to impose our own agen- parcels in a snowy wood.” Just as we
da on them according to our own are recovering from the shock of that
timetable as we progress through a revelation, Lewis adds, “This picture
story. Lewis’ rule of thumb was to had been in my mind since I was
let stories “tell you their own moral” about sixteen. Then one day, when
and not “put one in.” The relevance I was about forty, I said to myself:
of this to the Narnian stories is that ‘Let’s try to make a story about it.’”
the religious aspects of the stories Just in case we might think that
usually do not appear until approxi- we cannot possibly have heard things
mately halfway through the books. correctly, Lewis also gave us another
Many Christian readers are impa- passage of similar import — only more
tient with that and force the opening shocking. In countering the assump-
chapters into something that Lewis tion of some of his readers that he
did not intend. “began by asking myself how I could
The second warning that Lewis say something about Christianity
gave is not to reduce works of lit- to children,” Lewis claimed that
erature to a set of ideas. He claimed “at first there wasn’t even anything
that “one of the prime achievements Christian about [the stories].”
in every good fiction has nothing The order of composition suggests
to do with truth or philosophy…at an order of reading. If we follow the
all.” To regard a story “as primar- lead of Lewis himself, a major lesson
ily a vehicle for…philosophy is an we can learn from the Narnian sto-
outrage to the thing the poet has ries is that they are first of all stories
made for us.” Works of literature — adventure stories, fantasy stories,
“are complex and carefully made children’s stories. These narrative
objects. At tention to the ver y features are not simply “a disguise for
objects they are is our first step.” something more ‘adult’.”
This, too, should steer us away from
how many Christian readers deal How the Narnian Stories
with The Chronicles of Narnia. Became Christian Classics
How the Narnian

Stories Were Composed O f course this does not mean that
we need to abandon our convic-
tion that the Narnian Chronicles are
I n addition to the general guide-

lines for reading literature, Lewis
left us some very useful tips for read-
Christian classics — stories in which
Christian experiences and doctrines
are movingly embodied. In the same
ing the Narnian stories in particular. passage in which Lewis claimed that
For example, Lewis famously said initially there was nothing Christian

THe cHronicleS oF narnia leland ryken
about the stories, he added, “That pictures of “a faun carrying an umbrel-

element pushed itself in of its own la, a queen on a sledge, a magnificent
accord.” So there is a Christian dimen- lion,” at first he “had very little idea
sion to the stories, as we have known how the story would go. But then sud-
since our first encounter with them. In denly Aslan came bounding into it. …
a letter that Lewis wrote a year and a Once He was there he pulled the whole
story together, and soon He pulled the
six other Narnian stories in after him.”
It is pretty obvious that Aslan
The Biblical Themes pulled not only the stories together
of the Narnian Chronicles but also the religious vision of the
stories. Lewis himself said as much:
In a letter written late in his life in the letter quoted above, Lewis
(5 March 1961), Lewis identified the said that “the whole Narnian story is
main religious theme of each of the about Christ.”
seven Narnian books. It is his account
of how “the whole series works out.” Spiritual and Moral
The list is as follows: Lessons from Narnia
O
the Magician’s nephew: the creation ne level of Christian meaning in
and how evil entered Narnia
the Narnian Chronicles is the
the Lion, the Witch, and the Wardrobe: moral vision embodied in the sto-
the crucifixion and resurrection ries. It is the story of a great, cosmic
Prince caspian: restoration of the true struggle between good and evil — and
religion after a corruption the need of every creature to choose
between them. The vision of the sto-
the Horse and His Boy: the calling and ries corresponds to Lewis’ view of the
conversion of a heathen world itself, which in one of his essays
the voyage of the dawn treader: he described as a universe in which
the spiritual life (especially in Reepicheep) “there is no neutral ground” and in
the silver chair: the continued war against
which “every square inch, every split
the powers of darkness second, is claimed by God and coun-
terclaimed by Satan.”
the Last Battle: the coming of the Antichrist In addition to this moral vision, the
(the Ape), the end of the world, and the last Narnian stories embody a theological
judgment vision. At the heart of that vision is
the figure of Aslan, who represents
Christ. Thus the qualities attributed
half before his death, he said that there to Aslan, the acts that he performs,
is “a deeper meaning behind” the sur- the ways in which he relates to char-
face details of the stories. acters in the stories and the charac-
The key to the religious meanings ters to him, the devotion that he elic-
of the Narnian stories is the figure of its from those who believe in him and
Aslan. When at age forty Lewis decided follow him — all these are an implied
to try to make a story out of his mental picture of the Christian life. We will

not go wrong, therefore, if we simply the stories we get a picture of God as
view the story of Aslan as the story creator, as judge, as sovereign, as the
of Christ. The parts of the stories in one who guides history to His ends,
which Aslan is an active participant and as the one who saves. A view of the
can thus be read devotionally, and person emerges strongly as well. Its
in fact this is how Christian readers chief tenets are that people are moral
intuitively assimilate the stories. agents who must choose for or against
Generating outward from this God, and that people have a dual
christological center of the narra- capacity for great good and great evil.
tive world of Narnia are more gen- A doctrine of evil also emerges strong-
eral Christian themes. The stories as ly, as we are continuously aware of the
a whole cover the same metanarrative tremendous power of evil in the world
(“big story”) that the Bible presents. and its ultimate defeat by Christ (the
Within the mode of the fantasy story Christus victor motif).
genre, we read about the creation of The final lesson that we need to
the world; the fall of that world from learn in regard to this spiritual depth
We will not go wrong, therefore, if we simply

view the story of Aslan as the story of Christ.
an original innocence; the struggle in the stories is that the religious

between good and evil (or Christ and meanings are embodied in the form of
forces of darkness) throughout fallen narrative fantasy. As readers we need
history; the atoning, substitutionary to experience and relish the stories
death and the resurrection of Christ; as children’s stories first of all. The
and the eschatological end of the world religious meanings can be trusted
and beginning of eternity. It is no to reveal themselves at the points in
stretch to say that the Bible itself forms the narrative (chiefly the parts where
the subtext of the Narnian stories. Aslan is an active character) where
As we revisit the contours of salva- Lewis intended them to be present.
tion history in the Narnian stories,
we are also led to contemplate the dr. leland ryken is professor of english at Wheaton
outline of Christian doctrine. Chief college in Wheaton, illinois, and he is author of
among these doctrines is what might The Christian Imagination.
be called the doctrine of God. From
TableTalk January 2008 21

R E C O M M E N D E D R E S O U R C E S
Book s by C. S. L e w i s
The Abolition of Man

BY C.S. LEWIS
Decades ago, C.S. Lewis saw the rise of relativistic

thought in Western culture, alerting readers to the
inevitable ramifications that come when our children
are taught that all values are subjective and that there
is no objective reality that determines what is worthy
and meaningful. The Abolition of Man is a thorough
and reasoned defense of natural law, those moral
principles that are known innately by all men
despite sin’s corruption of the human mind.
Available for a limited time.
ABO02BP Z PAPERBACK, 128 PAGES Z $11
Mere Christianity
BY C.S. LEWIS
Mere Christianity has taken its place as one of the

most important and influential works of Christian
apologetics produced in the twentieth century. This
classic text by C.S. Lewis approaches the defense
of the faith through an exposition of mankind’s
universal sense of right and wrong, Christian beliefs
and morals, and the defense of the Trinity. Mere
Christianity is a must-read for all those with doubts
about Christianity and for basic training in apologet-
ics, the science of defending the Christian faith.
MER03BP Z PAPERBACK, 256 PAGES Z $12
T O P L A C E A N O R D E R , C A L L 1 - 8 0 0 - 4 3 5 - 4 3 4 3 O R V I S I T W W W . L I G O N I E R . O R G
J a n u a r y 20 08
i N to t h e wo R d
d a i l y B i b l e s t u d i e s
“From what are the people being saved? Not from

visible warfare or barbarians but something far
greater: from their own sins, a work that had never
been possible to anyone before.”
J O H n C H r y S O S t O M , H O M I l I e S O n t He G O S P e l O F S t. M at t He W , 4 .7
F iction is filled with stories of rescue. Noble

knights save fair damsels in distress. Costumed
heroes work to defeat those terrorizing their city.
Abiding
in the
Whether the story is told on the big screen or on the woR d
printed page, everyone wants to see good triumph
over evil and the restoration of peace and justice. These verses parallel the themes
This longing to see men and women saved from of the studies each week.
wickedness reflects our human condition. Each of
We encourage you to hide them
us knows that we have been overcome by evil and
in your heart so that you may
need to be rescued (Rom. 1:18–32). We sense that the
not sin against the Lord:
world is not as it should be and needs restoration.
Unlike the heroes of fiction, God has provided a WEEK OF JANUARY 7
non-fictional Redeemer who saves His people from MAT THEW 1:21
their sins. Jesus alone brings us the real rescue that
we hope for. His story, as told by the apostle Matthew, W EEK OF JA NUA RY 14
will be the focus of our study this year in Tabletalk. ISAIAH 49:7
Our Lord’s story is the climax of a glorious prom-
WEEK OF JANUARY 21
ise the Father gave after Adam fell. This month we
GAL ATIANS 4:4 –5
will also look at this plan as described by the old
covenant prophets using Dr. R.C. Sproul’s teaching WEEK OF JANUARY 28
series Coming of the Messiah. JOHN 1:1
table talk January 2008 23

tuesday
J a n u a r y
matthew’s Gospel
1
MattHeW 5:17 “Do not think that I have come to abolish
the Law or the Prophets; I have not come to abolish them
but to fulfill them” (v. 17).
P atience is a virtue, it is said, probably because waiting is so difficult. Young

children find themselves having to endure an almost unbearably long
stretch of school days before the freedom of summer. Engaged couples spend
what seems like ages waiting for their wedding day even though the ceremony
may be only a few months away.
After the fall of man (Gen. 3:1–13), God turned us over to the consequences
of our sin. Strenuous labor, pain in childbirth, broken relationships, and finally
death would be our lot (vv. 16–19). Yet our gracious Lord spoke good news as
well. His curse would not last forever, one day the seed of the woman, a people
holy unto the Lord, would crush the serpent and his seed (vv. 14–15). Thus began
our long wait for Satan’s defeat.
Our Father did not start over from scratch to keep this promise but chose
some out of fallen humanity to be His own. Abraham and his seed would be
the family through which God would bless the world (12:1–3). For centuries
Abraham’s offspring waited for the great blessing they would share with the
world. Yet though there were times when the patriarch’s seed blessed the earth
(47:13–26; Jonah 1–4), most of the nation of Israel failed to be salt and light to the
world; thus, the Lord kicked them out of the Promised Land (Deut. 28:58–68;
2 Kings 17:7–23; 25).
But God also promised an even greater blessing would come if His exiled
people repented (Deut. 30:1–10). The covenant community would go back to
their land and a holy son of David would rule the world when they turned to
Yahweh (Isa. 35; Zech. 12:7–9). Israel did return to Palestine (2 Chron. 36:22–23),
but national repentance did not follow (Mal. 2:10–17; 3:13–15), and the Jews lived
as a shadow of their former selves, under the heel of one empire after another.
However, the faithful remnant in Israel continued to trust God for His
blessing. Four hundred years or so after the voice of prophecy fell silent in Israel,
the Father sent Jesus His Son to fulfill His promises (Matt. 5:17). The Gospel of
this Jesus, according to Matthew, will occupy our study this year.
COR AM DEO Living before the face of God
Take the time to look over Matthew in preparation for our study this year. Find FOR FURTHER STUDY:
LEvITICUS 26:44–45
one passage that you have not spent much time examining. Meditate on that MATTHEW 4; 12:15–21;
text today and ask the Lord to help you focus on His message. Commit yourself 28:16–20
again to lead the life of discipleship to which our Savior has called you, a life LUkE 5:27–32
that you can live by grace through the power of the Holy Spirit (Gal. 5:16). THE BIBLE IN A YEAR :
Thank Him for His transforming work in your life. GENESIS 1–2
MATTHEW 1
24 table talk January 2008

the tax Collector Wednesday
J a n u a r y
MattHeW 1:1 “The book of the genealogy of Jesus Christ,

the son of David, the son of Abraham” (v. 1).
2
U nlike Paul’s letters, none of the four Gospels explicitly identifies its author
in the body of its text. Though the title, the gospel according to [insert
the apostle’s name], is attached to each book in the oldest New Testament
manuscripts, biblical scholars regard each gospel as an anonymous work.
Liberals deny that apostles or their associates wrote the Gospels. However,
believers have always affirmed the apostolicity of these books. The early church
was certain that the apostles Matthew and John composed the gospels bearing
their names. Mark and Luke were not apostles, but the church fathers knew
Peter and Paul to be the sources of the second and third gospel, respectively.
Matthew, Mark, and Luke are called the Synoptic Gospels because of the
similarities between them that set them apart from John. These three authors
probably worked interdependently, relying on the same sources and the work
of one another when writing. Under the guidance of the Holy Spirit, each man
selected and arranged the historical data to give us an accurate portrait of Jesus.
Literary interdependence leads liberals to reject Matthew as the first gospel’s
author. Why, they ask, would Jesus’ disciple use the gospels of Mark or Luke to
record the life of Christ? Yet this objection is not conclusive. If Mark is based on
Peter’s testimony, why would Matthew not use Mark’s work to write the first
gospel? Moreover, nothing in Matthew’s gospel makes apostolic authorship
impossible, and the early church testified that Matthew was its author. We have
no reason to deny that Matthew wrote the gospel bearing his name.
Matthew also went by the name Levi and worked as a tax collector, at
least prior to his conversion (Matt. 9:9; Mark 2:13–14). This vocation required
official dealings with the Greek-speaking Roman empire and certainly helped
Matthew develop the Greek proficiency reflected in the gospel’s original text.
One church tradition says Matthew was martyred in Ethiopia around A.d. 60.
Matthew’s text is teeming with Old Testament allusions and quotations. The
ubiquity of such references shows us Matthew wrote his gospel to explain how
Jesus, the son of David, fulfills God’s promises to the nation of Israel.
Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Even in the very first verse of his gospel, Matthew tells us that Jesus fulfills
jErEMIAH 33:14–26
MATTHEW 9:9 God’s promises to His people. As the “son of Abraham,” Jesus is revealed as
LUkE 1:68–79 the one through whom Abraham will bless the nations (Gen. 12:1–3). Many
ACTS 1:12–26
in this world think they can find this blessing through means other than the
THE BIBLE IN A YEAR : mediation of Christ Jesus. In this age of syncretism and relativism let us always
GENESIS 3–5 maintain that God’s favor comes only through Christ Jesus.
MATTHEW 2

thursday from Abraham to exile
3
J a n u a r y
MattHeW 1:2–11 “Salmon the father of Boaz by Rahab,

and Boaz the father of Obed by Ruth, and Obed the father of Jesse,
and Jesse the father of David the king” (vv. 5–6).
I t is not difficult to understand the reasons why Matthew and John were
the most widely quoted gospels among the early church fathers. John, for
example, writes some of the boldest words about Jesus’ divinity in the New
Testament. Matthew emphasizes Jesus’ teaching ministry, and sections like
the Sermon on the Mount (chap. 5–7) were widely memorized early on in the life
of the church. In fact, Matthew was read aloud more often than even the gospel
of John in the years immediately following the death of the last apostle.
Matthew’s gospel is placed first in the New Testament canon largely because
of its clear connection to the Old Testament. Certainly, the apostles all wanted
to show how Christ and His church fulfill God’s promises to Israel. However,
the first evangelist (another title for a gospel writer) alone begins with Jesus’
genealogy, putting Him in the context of God’s plan of redemption and tying
Him, through His forefathers, to the Old Testament promises.
Notably, Matthew shows in 1:1–17 that Jesus is a direct descendant of David
and therefore the Messiah. Yet Matthew makes other important theological
points in his presentation of the historical data. For example, genealogies in
the ancient world did not normally include women, but Tamar, Rahab, Ruth,
and Uriah’s wife (Bathsheba) are found in Matthew’s ancestry of Jesus (vv.
3, 5–6). All of these women were Gentiles or married to a Gentile: Tamar and
Rahab were Canaanites (Gen. 38; Josh. 2), Ruth was a Moabitess (Ruth 1:4), and
Bathsheba’s first husband was a Hittite (2 Sam. 11). These names could have
been omitted, but Matthew includes them to show us that God’s family in Christ
is comprised of faithful Jews and Gentiles.
Moreover, Rahab’s inclusion in Jesus’ lineage despite her past in harlotry
reminds us of God’s grace. Indeed, the Savior has relatives with a more wicked
past than Rahab (Manasseh, for instance; 2 Chron. 33:1–20; Matt. 1:10), but
these sinners, because they turned from their evil, were not cut off from God’s
covenant blessings. Jesus, Matthew Henry comments, “takes even great
sinners, at their repentance, into the nearest relation to himself.”
Not every ancestor of Jesus trusted in the God of Abraham, Isaac, and Jacob. FOR FURTHER STUDY:
2 SAMUEL 12
Still, the Lord’s grace overcame what could be called “impossible” odds in 1 CHroNICLES 2:1–14
working through the sinful sons of David to bring about our salvation. This LUkE 3:23–38
grace seeks out even the most wicked person and calls God’s chosen to repen- ACTS 9:1–31
tance, even if they are as vile as Manasseh or as lost as Rahab. Our status as THE BIBLE IN A YEAR :
Christ’s brothers and sisters (Heb. 2:11) comes only by such almighty grace. GENESIS 6–7
MATTHEW 3–4
2 26 6 tt aa bb ll ee ttaallkk JJ aa nnuuaarryy 2 20 00 08 8
fourteen Generations Friday
4
J a n u a r y
“From Abraham to David…fourteen

MattHeW 1:12–17
generations…David to the deportation to Babylon fourteen
generations…Babylon to the Christ fourteen generations” (v. 17).
J esus’ ancestry is traced back through David all the way to Adam in Luke
3:23–38. However, Luke’s listing of David’s sons is almost entirely different
than the one recorded in Matthew 1:1–17. Two different scenarios can explain
this discrepancy.
First, Luke may actually be giving us Mary’s genealogy without mentioning
her name since it was not acceptable back then to include women in such lists.
Luke’s birth narrative highlights Mary, and Joseph is called Jesus’ “supposed”
father (3:23). Matthew, on the other hand, gives us Joseph’s ancestry.
Or, Matthew could have recorded the throne succession while Luke gives
the actual, physical parentage of Jesus. David’s throne passed from father to
son starting with Solomon (1 Kings 1:28–31). Under levirate marriage laws,
a Davidite whose physical forefathers were not heirs to the throne could be
adopted into the royal line if the heir by way of natural descent died childless
(Deut. 25:5–10). Matthew 1:12, for example, tells us Zerubbabel was Shealtiel’s
son even though he was Shealtiel’s nephew (1 Chron. 3:17–19). Perhaps Shealtiel
died without having a son and Zerubbabel was adopted as the royal heir due to a
levirate marriage. Maybe the right to David’s throne by way of Solomon finally
came to Joseph through such marriages even though Jesus’ actual physical
ancestor was Solomon’s brother, Nathan (Luke 3:31).
Matthew 1:17 notes that three sets of fourteen generations separate Abraham
and the birth of Jesus Christ — a span of about five hundred years versus the two
thousand years that really intervened. It is common for biblical writers to omit
names in ancestry lists (“the father of” can refer to a remote ancestor), and the
evangelist’s focus on “fourteen” is likely intended as an aid for memorization.
Letters were used in place of numerals in the first century, with the Hebrew
consonants daleth (d) and waw (w) representing four and six, respectively.
David is spelled dwd in Hebrew consonants, which is equivalent to the
number fourteen (four plus six plus four). Thus, Matthew’s focus on fourteen
generations also emphasizes Jesus’ kingly role as the Son of David.

FOR FURTHER STUDY:
We are not yet certain why Matthew’s genealogy differs from Luke’s, but this
1 CHroNICLES 17:1–15
MArk 12:35–36 ought not cause confusion. Scripture has been proven trustworthy time and
again, and differences such as these cannot be contradictions (Heb. 6:18).
THE BIBLE IN A YEAR :
GENESIS 8–11 Thus, our inability to answer every single question about the Bible is nothing
MATTHEW 5 to fear. It is not wrong to admit the limitations of our knowledge, for we rest
FOR THE WEEKEND :
GENESIS 12–16 upon and submit to the knowledge of God revealed in His Word.
MATTHEW 6
t at ab b
l le et ta al lk kJ Ja an nu ua ar ry y 22000088 2 27 7
f o r t h e w e e k e n d o f J an u ary 5 – 6
Good News for All Nations

B Y R o b e r t R o t h w e l l
Writing for Tabletalk is a great honor. It is hard to put into

words the privilege of having one’s writing published
alongside contributions from today’s finest theologians
and pastors. Those who worked on the magazine before
us set a high standard, and by God’s means there is always something we

grace we hope that we can be faithful cannot bring out in the exposition of
to their example. a passage. It is always a challenge to
This standard also makes writing decide what lesson from the text will
for Tabletalk a great responsibility. most help our readers grow in the
We are called to be true to the legacy grace and knowledge of Jesus Christ
Dr. R.C. Sproul has set, a legacy of (2 Peter 3:18).
faithfulness to the biblical doctrines Sometimes I wonder if the gospel
recovered during the Reformation. writers endured a similar struggle.
Our job is not to present teachings for After all, there is much from the
the sake of increasing our readership; life and teaching of Jesus that is not
our task is to present truth, even if it recorded in the New Testament
is unpopular or unfashionable. (John 21:25). This information is
Of course, the demand that we be not found in some document the
true to the Word of God is where we Vatican is keeping under wraps,
feel the heaviest weight. We lack the nor is it hidden in the paintings of
time and space to provide the most Leonardo da Vinci. There is nothing
thorough examination of Scripture unknown about our Savior that will
possible. No matter how many words one day reveal the Gospels as works
we are allotted, we can always say of fiction. Despite their brevity, we
more. The Bible is so rich that we can be confident that the Evangelists
must invariably choose to cover accurately summarize the life and
only a few aspects of the text. This mission of Jesus.

Still, Matthew, Mark, Luke, and know who Jesus’ ancestors were.
John were forced to choose what But under divine guidance, the
to write about the Christ, lest they tax-collector turned apostle chose
work for a lifetime recording the to list these persons, and there is a
Messiah’s life only to die before reason why God had him reveal this
completing their task. In some information.
ways, it must have been hard for To show us that Jesus fulfills
them to leave out certain events in the deepest and truest longings of
Jesus’ life, though they did have the the Gentiles seems to explain why
Holy Spirit inspiring their efforts the Father includes information
to produce what God most wants about them in Matthew’s gospel.
His church to know concerning Episodes in Christ’s life, from the
His Son. And it is a testimony to centurion who has more faith than
the importance of our Savior and many of Israel’s sons (8:5–13) to the
His work that the Spirit has given guards who call Jesus “the Son of
us four Gospels, each with its own God” (27:54), show us that our Lord’s
particular insight into Jesus. One ministry is not limited to one nation
perspective alone would never do alone. The parable of the tenants
Him justice; a fourfold witness (21:33–46) presents the church,
therefore helps us to understand made up of faithful servants from
His significance. both Israel and the Gentiles, as the
Matthew’s inerrant account of community in which God keeps
our Lord’s life and ministry is His promises to the Israelites of old.
the subject of our study this year. Matthew dispels any thought that
Perhaps more clearly than the other the nations are an afterthought in the
three Gospels, the first evangelist saving purposes of our Creator.
(gospel writer) helps us see that in Again, humanly speaking, it
Jesus God keeps the promises He would have been just as easy for
made to His old covenant people. It the Spirit not to inspire Matthew to
is a distinctly Jewish gospel, written record these particular events and
to point Jews to their Messiah. teachings. Yet, we Gentiles who trust
Yet, we must not miss Matthew’s Christ today should rejoice that this
interest in Gentiles. From the data was not left aside when this
very beginning, those who are not gospel was written. For in having
physical descendants of Abraham Gentile concerns reflected in so
play important roles in the first Jewish a gospel, we are assured that
gospel. The wise men (2:1–12) we are God’s true people in Christ
are obvious examples, but the and not second-class citizens in the
mention of Rahab, Ruth, and Uriah kingdom. Matthew shows us that the
in the Lord’s genealogy (1:1–17) Gospel is for all people, and for that
shows the evangelist’s interest in we should be forever grateful.
Gentiles as well. The Holy Spirit,
theoretically speaking, could have Robert Rothwell is an associate editor of Tabletalk
inspired Matthew to leave out magazine. He is writing the daily studies on the
these individuals. We can be saved gospel of Matthew in 2008.
regardless of whether or not we

Defending Your Faith

BY R . C . S P RO U L
C.S. Lewis and other Christian apologists (defenders of

the faith) have taught us how to answer the objections
of unbelievers. Sitting at their feet offers us invaluable
training for fulfilling Scripture’s call for all believers to
be ready to give an answer for our hope (1 Peter 3:15).
In Defending Your Faith, Dr. Sproul provides an overview
of Christian apologetics, summarizing the insights of the
great defenders of the faith in order to train us to be
apologists in everyday life.
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Battle for Our Minds

The steady descent of Western thought

from a biblical worldview through the
Enlightenment down to the murky depths of
post-Christian secularism lies behind all of
the moral and intellectual confusion in our
day. Dr. Sproul looks at the degeneration
of the Christian worldview in Battle for Our
Minds, equipping us to defend and proclaim
biblical thought so that we may be agents of
transformation and renewal in our culture.
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T O P L A C E A N O R D E R , P L E A S E C A L L 1 - 8 0 0 - 4 3 5 - 4 3 4 3
Philosophy & Apologetic s
When Worlds Collide

It is common for people to ask, “Where is God in all

this?” whenever tragedy and disaster strike. But the
Lord is still sovereign and still present even in the
most terrible of circumstances. When Worlds Collide
powerfully proclaims the foundational truth of our
Lord’s control over all things.
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Dealing with
Difficult Problems
Life is often complicated, and we find

ourselves in situations where the right
choice is unclear or in which we have
difficulty trusting God. This series looks at
some of the hard issues in the Christian
life from a biblical perspective and helps Surprised by Suffering
us deal practically BY R . C . S P RO U L
with suffering,
guilt, anger, anxiety, Suffering raises many questions about
forgiveness, and the goodness of God in the minds of all
knowing the will people. This series is a helpful discussion
of God. of the role of suffering in the Christian
life and the renewed world He has
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F O R A D D I T I O N A L R E S O U R C E S , P L E A S E V I S I T W W W . L I G O N I E R . O R G
Monday
J a n u a r y
An Angel Visits Joseph
7 MattHeW 1:18–21 “She will bear a son, and you shall call his
name Jesus, for he will save his people from their sins” (v. 21).
M atthew wishes his Jewish audience to see — through the structure of

his geneology — that Jesus is the Messiah. Beginning with Abraham
(Matt. 1:2), two of the three sets of fourteen generations in the list of ancestors
find conclusions in David (v. 6) and the exile (v. 11). Of course, Abraham, David,
and the deportation of Israel to Assyria and Babylon (2 Kings 17:7–23) are
pivotal points in the story of God’s people. David fulfilled, in shadowy form,
the Abrahamic promises, but his sons lost the kingdom. Yet Yahweh pledged to
send His servant, a greater son of David, to end Israel’s exile (Amos 9:11–15). The
placement of Joseph’s family at the end of the third set of fourteen generations
(Matt. 1:16) tells us that they will be the people God uses to restore the kingdom.
Joseph is the adopted father of the Son who fulfills ultimately all of the Lord’s
promises. Righteous Joseph is a fine choice to raise the Christ, for he loves and
delights in God’s law. According to the custom in Joseph’s day (circa 4 B.C.), he
and his bride-to-be would be engaged for a full year (without cohabitation),
and would require a legal divorce to dissolve their bond. Mary becomes
pregnant during this period (v. 18), which implies the couple has had sexual
relations unlawfully before the proper time. Joseph is not guilty of this sin and
needs to initiate a divorce to preserve his righteousness and good name. He is
unwilling, however, to put Mary to shame, and so he pursues a private divorce,
an acceptable provision according to the law of Moses (Num. 5:11–31), in order to
avoid embarrassing Mary publicly (Matt. 1:19).
Neither Mary nor Joseph has sinned, and an angel is sent to tell Joseph not to
divorce her. Mary has become pregnant by the power of the Holy Spirit and will
bear One who will “save his people from their sins” (vv. 20–21). This Jesus, John
Calvin tells us, delivers His people in two moves. “Having made a complete
atonement, he brings us a free pardon, which delivers us from condemnation to
death, and reconciles us to God. Again, by the sanctifying influences of his Spirit,
he frees us from the tyranny of Satan, that we may live ‘unto righteousness’
(1 Peter 2:24).”
In mercy, Joseph did not call for the Law’s harshest penalties on the wife he FOR FURTHER STUDY:
LAMENTATIoNS 3:58
thought unfaithful (Deut. 22:13–21). Depending on the offense and its circum- HoSEA 13:4
stances, while the church is always called to discipline, it is not always required LUkE 1:26–38, 46–56
to exact the harshest penalty. Applying God’s Word rightly involves much HEBrEWS 1:1–4
prayer. Matthew Henry wrote: “Were there more of deliberation in our censures THE BIBLE IN A YEAR :
and judgments, there would be more of a mercy and moderation in them.” GENESIS 17–19
MATTHEW 7

immanuel tuesday
J a n u a r y
MattHeW 1:22–25 “This took place to fulfill what the Lord had
spoken by the prophet:‘Behold, the virgin shall conceive and bear
a son, and they shall call his name ‘Immanuel’” (vv. 22–23). 8
L iberals have long scrutinized Matthew 1:22–23 and the passage it quotes,
Isaiah 7:14, leading them to deny the virgin birth. They say that since Isaiah
uses almah, a Hebrew term literally translated as “maiden,” he is not affirming
the virgin birth. This argument has no merit, for almah almost always refers
to a young woman who is also a virgin. Also, the Septuagint, an ancient Greek
translation of the Old Testament, understands that Isaiah is talking about a
virgin as it renders almah with parthenos, the normal Greek word for “virgin.”
We wholeheartedly affirm the virgin birth of Jesus based on today’s passage
and Luke 1:26–38. But let us note that Matthew may not be reading Isaiah as has
been often supposed. When we look at the word “fulfill” in Matthew 1:22–23,
we tend to think Isaiah saw into the future and made a prediction that could
only come true for Mary. However, Isaiah 7:14 would then have no meaning to
its original readers, Israelites living centuries before Jesus.
The context of Isaiah 7:14 explains why Matthew cites this verse. When
Ahaz reigned in Judah, Syria and Israel threatened to invade Judah if he would
not join them against the Assyrian empire (v. 1). Yet this threat actually tempted
Ahaz to seek aid from Assyria against these foes. God promised him protection
if he did not join with Assyria, telling the king to ask for a sign to confirm His
pledge (vv. 2–11). But Ahaz did not trust the Lord and would not ask for a sign.
God gave Ahaz a sign anyway — a sign of cursing, not blessing! A child’s birth
would signify that God would use Assyria to judge faithless Judah (vv. 12–25).
By natural means, Isaiah and his wife — formerly the virgin maiden — would
produce Maher-shalal-hash-baz (8:1–4), a sign of God’s curse on those who
trusted in an alliance with Assyria. (vv. 5–22). And as the prophet warned, Ahaz
would be humiliated in his deal with the Assyrian Empire (2 Chron. 28).
If this curse foretold by Isaiah came to pass, how can we escape the curse if
we do not trust God when the sign is the very Son of God, born of a virgin? Just as
Isaiah’s son signified a curse on Judah’s unbelief, so too does Jesus’ miraculous
birth signify disaster for those who do not submit to God’s royal Son.

FOR FURTHER STUDY:
The fulfillment of prophecy in Jesus can only be understood if we first
ISAIAH 11:1–10
MATTHEW 17:1–5 understand the meaning and application of the prophetic word for its original
LUkE 2:22–34 audience. In this case, Jesus fulfills or “fills up” the word of Isaiah because He,
joHN 5:30–47
as a Son brought forth by extraordinary means, is the sign of a greater curse
THE BIBLE IN A YEAR : or blessing depending on how we respond to the Gospel. Let us follow Him
GENESIS 20–22 alone as Savior and Lord so that we may receive the greater blessing.
MATTHEW 8

Wednesday Visitors from the east
9
J a n u a r y
MattHeW 2:1–6 “Where is he who has been born king of the Jews?
For we saw his star when it rose and have come
to worship him” (v. 2).
S oon after the sign of God’s blessing or curse is born (Matt. 1:22–25), another
sign appears to tell the world the Messiah has come. “Wise men from the
east” come to Jerusalem because they have seen a great star in the heavens, a
portent that to them signifies the birth of the king of the Jews (Matt. 2:1–2). These
magi must think this birth is good news, for they want to find and honor Him.
However, there are some who do not rejoice when the magi come calling.
In today’s passage we read of Herod the king who is troubled by the rumors
that a new king has been born (v. 3). It is the year 4 B.C. or so, and Herod, known
as “Herod the Great” by historians, is serving as the client ruler over Roman-
controlled Palestine. A skilled politician and capable ruler who loves power,
he holds this position because he has wrangled himself into the good graces
of Rome and not because his Jewish subjects want him on the throne. In
fact, despite his monumental restoration of the Temple, he is detested by the
populace largely due to his oppressive taxation. The fact that he also descends
on his father’s side from Edom, the ancient enemy of Israel, does not help
matters. Herod constantly fears the loss of his authority, and thus, for him, the
birth of a new king is not a happy occasion.
Herod moves immediately to determine where this child might be, and
he turns for this information to the chief priests (the high priest, former high
priests, and other priests of note) and the scribes (lawyers skilled in the Mosaic
law and the oral traditions, v. 4). The Messiah’s birthplace is easily located;
according to the Scriptures it must be in the city of Bethlehem (vv. 5–6). A
paraphrase of Micah 5:2 and 2 Samuel 5:2 is the proof-text for this location cited
to the king. As King David’s hometown (1 Sam. 16:1–13), Bethlehem is the fitting
place for his greater Son’s entry into the world.
Note especially the differing reactions to the Christ child’s birth. Foreigners
to the covenant with Israel are those most excited to see the Messiah, but Herod,
one who has blood ties to this covenant, refuses to receive him gladly. This irony
will be oft-repeated during the life of Jesus (Matt. 27:41–43, 54).
The wise men are likely from Babylon and have had to take a long and arduous FOR FURTHER STUDY:
rUTH 4
journey to find Jesus. Matthew Henry draws this application from this event: 2 CHroNICLES 10
“Those who truly desire to know Christ, and find him, will not regard pains MATTHEW 19:16–30
or perils in seeking after him.” What has it cost you to follow Jesus? Consider joHN 7:42
whether your devotion has cost you friends, family, income, or reputation, THE BIBLE IN A YEAR :
and if not, consider how eagerly you seek after Him. GENESIS 23–24
MATTHEW 9

the wise men Rejoice thursday
J a n u a r y
10
MattHeW 2:7–10 “When they saw the star,
they rejoiced exceedingly with great joy” (v. 10).
P resent among the figurines in the nativity crèches found everywhere at

Christmastime are usually three regal men bearing gifts. As we know,
these kings are supposed to represent the wise men.
Unfortunately, this depiction of the wise men takes liberties with the text.
Matthew never tells us how many wise men come to see the Messiah. The
tradition of three wise men probably comes from the three different gifts
mentioned in Matthew 2:11. Moreover, the first gospel does not say the magi are
kings. This idea goes back to the church father Tertullian (around 200 A.d.) and
is likely due to his reading of passages like Psalm 68:31 and Isaiah 49:7.
Who, then, are the wise men? Precise identification is difficult, but we do
know they are “from the east” of Judea (Matt. 2:1). Persia, Babylon, and Arabia
are all possible countries of origin, with Babylon the likeliest option since
contact with its large Jewish community would have prompted the magi to
come looking for a king in Jerusalem. The Greek term for “magi” (magoi) refers
to a group interested in predicting the future via dream interpretation, magic,
and other methods, such as astrology, which explains their interest in the star.
Apparently the star at first directs them only to Palestine, and they go to
Jerusalem to find the child because the capital city is a logical first place to start
searching for a newborn king. Herod calls the wise men to his court in today’s
passage and then sends them out to find the baby. We know that his desire to
worship the Christ is a lie (vv. 7–8, 16), but the magi are ignorant of Herod’s
machinations, and they go forth in search of the child. After seeing Herod, the
star leads them to where the child is living (v. 9). This prompts exceedingly
great rejoicing (v. 10); seeing the star has confirmed their mission.
The wise men and their mission are highly significant. God promised Israel
that their restoration and redemption after exile would be accompanied by
an influx of Gentile nations into the covenant community (Isa. 11:10). Though
motivated partly by superstition, the wise men are the first Gentiles to seek out
Jesus, and they serve to demonstrate that God fulfills all His promises.

FOR FURTHER STUDY:
The Father will ensure that His Son will be glorified despite all obstacles (John
PSALM 72
ISAIAH 60:1–7 12:23). Mary has been forced to give birth to the Messiah in a less than ideal
joHN 5:19–24 setting (Luke 2:7). Herod, who lives under the Lord’s covenant, is trying to kill
rEvELATIoN 4
Him (Matt. 2:16). Yet God has led foreigners to His promises to bow before
THE BIBLE IN A YEAR : His appointed king (vv. 1–12). Will we be like Herod and fail to glorify the Son
GENESIS 25–26 with our lives, thereby provoking the Father to raise up others in our place?
MATTHEW 10:1–25

Friday
J a n u a r y
three Gifts for the king
11
MattHeW 2:11–12 “Opening their treasures,
they offered him gifts, gold and frankincense and myrrh” (v. 11b).
Y esterday we noted the historical inaccuracies regarding the magi found

in Christmas crèches, but we failed to include among these errors their
presence at the manger in most nativity scenes. The wise men do not gather with
the shepherds only hours after Jesus’ birth; they visit months or even years later.
Today’s passage makes the case for a later visit of the magi. When the wise
men find the Christ child in Bethlehem, He and His family are living in a house
and are no longer staying in the stable (Matt. 2:11; Luke 2:1–20). Also, the magi
first saw the star announcing the King’s birth while they were in their own land
(Matt. 2:1–2) and have made a long journey from the east to Judea. Therefore,
a visit soon after Jesus’ birth is impossible. Finally, when he issues the order to
slaughter the Messiah, Herod has all the males in Bethlehem “two years old or
under” killed according to the timing of the star he has ascertained from the
wise men (v. 16; see also v. 7). Apparently, there is at most a two-year window
between the birth of Jesus and the adoration of the magi.
As soon as the wise men arrive at their destination, they worship the king
and give Him gifts (v. 11). Interpreters throughout the ages have typically
viewed the gifts symbolically. Gold represents royalty and the Messiah’s reign.
Frankincense, a glittery, fragrant gum from different Near Eastern trees, is
useful in worship (Ex. 30:1–10) and symbolizes Jesus’ deity. Myrrh, a scented
resin obtained from Arabia and Greece, is an embalming spice (John 19:39–40)
and points to our Lord’s death. This reading of the text is insightful, but the wise
men probably do not have such things specifically in mind when they present
their costly gifts. In any case, these presents are resources that can potentially
finance Joseph and Mary’s later sojourn in Egypt (Matt. 2:13–15).
Questions of illegitimacy attend Jesus’ birth (1:18–19), but as one scholar
tells us, the magi’s visit proves He is Israel’s legitimate king. God often does the
unexpected and uses what men consider foolish or illegitimate to reveal His
wisdom to the world (1 Cor. 1:18–25). May we remember this principle and never
make ourselves look respectable to the world at the expense of the Gospel.
If our Lord at times seems “crazy” or “foolish” to the world because of His life FOR FURTHER STUDY:
HoSEA 2:14–23
and message (Mark 3:20–21), we can expect the world to feel the same about 1 CorINTHIANS 4
us when we are true to Him. Unfortunately, too many Christians miss this point
and adopt positions or techniques that they believe will make Jesus “more GENESIS 27–28
attractive” to the unbeliever. Who or what in your life is pressuring you to MATTHEW 10:26–42
FOR THE WEEKEND :
“change” the Savior and His message? Pray that you would be faithful to Him. GENESIS 29–33
MATTHEW 11
f o r t h e w e e k e n d o f J an u ary 1 2 – 1 3
Je s u s’ Fa m i ly Tr e e
B Y J o e l R . B e e k e
Genealogies are hardly spellbinding. Perhaps, like me, you

are tempted to skip them in your Bible reading. Yet gene-
alogies are a significant part of God’s infallible Scriptures.
They, too, are “profitable for doctrine, for reproof, for cor-
rection, for instruction in righteous- A s a covena nt document ,

ness” (2 Tim. 3:16 kjv and hereafter). Matthew’s genealogy reveals the
Matthew’s genealogy is a family faithfulness of God in keeping His
tree of Jesus Christ, the only-begot- promises from generation to gen-
ten Son of God incarnated as the Son eration to Abraham and his seed, to
of Man. Matthew wrote his gospel Judah and his tribe, to David and his
primarily to the Jews. Strictly speak- house, to the Hebrews bowed down
ing, the purpose of this genealogy is under the yoke of bondage in Egypt,
to prove to Jewish readers that Jesus to the children of Israel dwelling
of Nazareth as the seed of Abraham in the land of promise, to the Jews
and the son of David was the long- languishing in captivity, and even
awaited Messiah. to sinners of the Gentiles by nature.
The genealogy further teaches Likewise, it reveals God’s mercy
us that Christ entered the stream of “unto all, and upon all them that
humanity for all people — Jews and believe,” no matter how weak their
Gentiles alike. The Creator became faith may have been, or how greatly
incarnate. He fully took on flesh, they have sinned against God, or how
made Himself of no reputation, and late in time they came to repentance
humbled Himself, submitting to the and faith. A study of all the names in
death of the cross (Phil. 2:7–8). The this genealogy confirms the Gospel
mystery is that He took on human promise that “whosoever shall call
flesh and human nature and yet did upon the name of the Lord shall be
not sin. saved” (Acts 2:21).

Depravit y is clearly evident sin? “Who shall deliver me from the
in the genealogy of Matthew 1. body of this death?” (Rom. 7:24).
Christ’s forefathers were deeply Thanks be to God, Jesus broke
fallen descendants of Adam. If the the repeating cycle of human sin
genealogy listed only such heroes by identifying with and saving
of faith as Abraham or King Asa, we wretched sinners like us. Jesus is not
might say, “What a noble ancestry!” ashamed to have Rahab or Manasseh
But the genealogy of Jesus also or any other sinners in His family
includes Judah and Tamar, Rahab tree. Likewise, He is not ashamed to
the harlot, David and Bathsheba, receive us into His family. Out of love
Joram and Manasseh. The Holy He rescues us, makes us holy and
Spirit wants us to know that Jesus’ acceptable in God’s sight, renews
family history includes wicked and transforms us, and will never let
men, prostitutes, and other notori- us fall away again and be lost to Him.
ous sinners. The sinless Lord of “Christ Jesus came into the world to
glory was willing to descend from save sinners” (1 Tim. 1:15).
notably sinful forebears. Christ became like us in all things
The Holy Spirit inspired Matthew but sin. His name is Immanuel,
to include Judah, Tamar, Rahab, “God with us” (Matt. 1:23). He was
Bathsheba, and Manasseh in Jesus’ and is God the Son from eternity
genealogy. He could have left their past, at every point in His earthly
names out. After all, this list is not ministry, and unto eternity future.
complete; several names, including He was God even as He hung on the
at least three kings, are missing. The accursed cross and was broken as
undesirables in Jesus’ ancestry are our substitute and atoning sacrifice.
included to show us that no sinner Having taken our sins upon Himself,
is beyond the saving reach of Jesus. He became a curse for us, and
Matthew records that, by divine endured our punishment, so He is
command, His name was to be called God for us. Having taken our nature
Jesus — a contraction of “Jehovah upon Himself and having lived in the
saves” — “for he shall save his people world as we must live, tempted at all
from their sins” (Matt. 1:21). We points as we are, He is God with us.
learn from Jesus’ genealogy, virgin He understands and knows us; He
birth, and saving name that He is humbled Himself so completely that
able and willing to save sinners. He became both our Savior and our
All of us, without exception, are elder brother. Graciously He offers
depraved, corrupt, and full of wick- Himself to us and asks of us no more
edness. When the Spirit opens our than that we believe in Him and
eyes to this, we will confess, “I am no seek Him with all our heart, soul,
better than Rahab or Manasseh.” We strength, and mind.
are all sons of fallen Adam — and heirs
of corruption. Christ’s genealogical Dr. Joel R. Beeke is pastor of Heritage Netherlands
register is a record of our guilt, our Reformed Congregation and president and professor of
shame, our lost state, our origin, our systematic theology and homiletics at Puritan Reformed
humiliation. It raises the question, Theological Seminary in Grand Rapids, Michigan.
who can break the terrible cycle of

true israel Monday
14
J a n u a r y
MattHeW 2:13–15 “This was to fulfill what the Lord had spoken
by the prophet,‘Out of Egypt I called my son’” (v. 15b).
S cripture is clear that God is the architect of history. Time does not march
forward by means of chance, nor is it an endless, repetitive cycle. Instead,
history’s flow is linear and marches toward a goal. History at times can seem to
repeat itself, but even such instances are ordained by the Lord for His purposes.
Consider Joseph, adopted father of the Christ. Like his namesake, a notable
old covenant saint, he receives dreams from heaven (Gen. 37:5–11; Matt. 1:20).
Moreover, the first Joseph took his clan to Egypt to save their lives (Gen. 45–46)
just as the second Joseph goes there to keep his family safe (Matt. 2:13–15a).
This tie between the history of Jacob’s sons (the Israelites) and the history
of Jesus is the key to interpreting today’s passage rightly. The evangelist writes
that Jesus’ flight into the land of the Nile and return to Palestine fulfills a
prophecy recorded in Hosea 11:1 (Matt. 2:15b). What, then, does he mean?
Remember that the fulfillment of biblical prophecy is more than just one-to-
one correspondence between prediction and realization. Hosea, in the passage
Matthew cites, was not even predicting anything. The nation of Israel is God’s
son in Hosea 11, which retells the nation’s history from exodus (v. 1) to idolatry
(vv. 2–4) to exile (vv. 5–7), and finally to deliverance from its sin and enemies
(vv. 8–11). Matthew surely knows this to be the case and is not twisting the Old
Testament passage to make it about Jesus as opposed to the Israelites.
“Fulfill” means to “fill up to overflowing.” A later person or event fulfills
a prior person or event when what is later fills up, or completes the purpose
of what came earlier. In this fulfillment, the later person or event engulfs
what came before and becomes its truest and fullest expression. Our Creator
redeemed His son Israel from Egypt to be His light to the world (Isa. 42:6),
but this son failed to complete his mission. Jesus also flees to Egypt and then
returns, showing us that our Savior recapitulates, or repeats, the story of Israel
and is a second opportunity for the Father’s intent to be realized. He is the true
Israel, the true Son of God who will endure what His people endured and yet
will be faithful to His Father and accomplish His purpose for the nation.

FOR FURTHER STUDY:
Our sovereign Lord has ordered history to accomplish His purposes and bring
EXodUS 4:22
EZEkIEL 21:1–17 His plan for His people to pass. Even when His people failed, the Father sent
joHN 14:1–14 Jesus so that He might live out the design God has for them. Christ’s success
rEvELATIoN 21:5–7
where we have failed is reckoned to our account when we trust in Him, and
THE BIBLE IN A YEAR : we are therefore called to imitate His faithfulness. Pray that you will succeed
GENESIS 34–35 where you failed in the past when you have the opportunity to do so.
MATTHEW 12

tuesday
J a n u a r y
the end of exile
15 MattHeW 2:16–18 “A voice was heard in Ramah, weeping and

loud lamentation, Rachel weeping for her children;
she refused to be comforted, because they are no more” (v. 18).
A pproximately one million Jews live in Egypt under Roman rule, making it
an excellent place for Jesus’ family to hide during Herod’s reign (Matt. 2:13–
15). This sanctuary is necessary, the angel has told Joseph, because of Herod’s
desire to kill the Christ child. He does not want to bend his knee to the Messiah,
despite what he has said to the magi (v. 8). Unfortunately, Matthew Henry
comments, “the greatest wickedness often conceals itself under a mask of piety.”
Today’s passage describes Herod’s attempt to eliminate the One who has
legitimate claim to his throne. In order to cover all of his bases and ensure
that Jesus is eliminated, Herod orders the slaughter of every boy ages two and
younger in Bethlehem and its surrounding region (v. 16). Herod derives this
age span by adding the time since the star’s first appearance (and hence, Jesus’
birth, v. 7) and a window of a few extra months.
Bethlehem’s population is small, and twenty or fewer children are killed
under Herod’s purge. This horrible act is in line with the same cruelty and
paranoia that drove the evil king to kill a brother-in-law, wife, and three sons
when he thought they might take his throne. Herod will also arrange to have the
most beloved men in Palestine killed after he dies to guarantee that someone
will mourn at the time of his death, though this order will not be carried out.
As with Jesus’ flight into Egypt, Herod’s killing of Bethlehem’s toddlers
fulfills prophecy. Matthew 2:18 quotes from Jeremiah 31:15, a passage describing
how the mothers of Israel (personified here in Rachel, matriarch of the nation)
mourned when their children, the tribes of Israel, were carried into exile.
However, the rest of Jeremiah’s chapter is hopeful, predicting a day when God
will rescue His people from exile and inaugurate a new covenant. In quoting
this passage, Matthew tells us two things. First, in Matthew’s day the people
are still enduring the suffering of exile even though they are living in their own
land. Second, this exile will end with Jesus. The tears of Bethlehem’s mothers
over their murdered children fill up and end the suffering of exile because the
One who will bring in the new covenant has arrived.
Herod is one example of all those who have tried to destroy the Christ and FOR FURTHER STUDY:
EXodUS 1:8–22
His people. Though this evil king did much harm, he was in the end unable to 1 SAMUEL 18:6–16
thwart the plans of the Father for His Son. We too can be sure that even when oBAdIAH 10–18
the church suffers persecution at home and abroad, God’s kingdom will never rEvELATIoN 12
be overcome. Pray today for believers who are suffering for their faith that they THE BIBLE IN A YEAR :
will remember the Lord’s victory and stand firm for His Gospel. GENESIS 36–37
MATTHEW 13:1–23

Book s by C. S. L e w i s
A Grief Observed
BY C.S. LEWIS
The death of C.S. Lewis’ wife, Joy Gresham, not long

after the two were married provoked a struggle
with profound doubts and the problem of evil. This
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honestly with the difficult questions raised by suffer-
ing and confronts the anger and heart-break we feel
when we experience a great loss. A Grief Observed
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Lord to lead us into Christlike maturity.
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The Problem of Pain

BY C.S. LEWIS
One of the most formidable challenges to Christian-

ity is the so-called problem of evil. In this book, C.S.
Lewis looks at the problem of suffering and pain and
shows us how we often selfishly assume that only a
pain-free life could prove that God loves us. Without
minimizing the reality of pain, Lewis deals with the
issue of tragedy in the Christian life and reminds us
that the Lord is greatly magnified when in our pain
we realize that He is the center of the universe.
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The Messiah Is Born Matthew Henry

BY R . C . S P RO U L Commentary
The Christmas story is well known to most Matthew Henry’s concise, practical comments
Christians. Thus, when we celebrate the on the entire Bible have been a treasured
birth of the Savior, we must take care that tool used by Christians for generations in
our familiarity does not prevent us from their study of the Scripture. This volume is a
understanding the richness of our Lord helpful one-volume abridgment of this work
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Coming of the Messiah

For thousands of years, our Father prepared

His people for the coming day of salvation by
delivering predictions about the Messiah and His
work through His prophets. This series looks at a
few of the most important Messianic prophecies
from the Old Testament, showing how Jesus
perfectly fulfills them all.
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D a i l y B i b l e St u d y
“Jesus had to The Life of Jesus BY R . C . S P RO U L
live a life of The Life of Jesus is a helpful resource for

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obedience before
of Christ or for those seeking to understand
His death could certain major events of His ministry more
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mean anything.“
fidelity, Dr. Sproul unfolds the meaning of our Savior’s life
– R.C. SPROUL and His atoning death.
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Dust to Glory, NT
Apostles’ Creed BY R . C . S P RO U L
Dr. Sproul has long regarded Dust to
Nearly two thousand years later, the Glory as one of the most important Bible
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most important confessions of biblical messages, he provides an overview of the
orthodoxy produced by the church. This entire New Testament, examining major
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descended into hell” and “I believe in the
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The Priest with

Dirty Clothes
BY R . C . S P RO U L The King
In this book written for Without a Shadow
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plain concepts like justification and imputation. story of a boy looking for the king who
The Priest with Dirty Clothes is an excellent does not cast any shadow. He learns
resource that reminds believers of all ages of that only the most holy Lord can be
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The Lightlings
Reformation Trust presents Dr. Sproul’s third book

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LIG04CI Z 1 AUDIO CD Z $10
the move to Nazareth Wednesday
J a n u a r y
16
MattHeW 2:19–2 “He went and lived in a city called Nazareth, that
what was spoken by the prophets might be fulfilled:
‘He shall be called a Nazarene’” (v. 23).
A s we finish our study of Matthew 2, note how the evangelist has taught us
about God’s providence. First, we should see that Herod’s hatred of Jesus
and slaughter of the young boys in Bethlehem (vv. 16–18) parallel Pharaoh’s
attempt to kill Moses (Ex. 1:8–2:10). Moses was the mediator of the old covenant,
and in ordaining the circumstances of the birth of Christ to be so similar to
Moses’ birth, our Father has prepared His people to receive Jesus as a new and
greater Moses, the mediator of a new and better covenant (Heb. 7:22).
Secondly, the dreams of warning that Joseph and the magi experience (Matt.
2:12–13, 19–20, 22) show that God has sovereignly overruled man’s attempt to
destroy His Son. Herod’s attempt to kill Jesus has been unsuccessful. In fact, it
is Herod who dies (in 4 B.C., dating the Savior’s birth therefore between 6 and 4
B.C.), enabling Joseph and his family to return to Palestine (v. 21).
After learning that Archelaus is ruling in Judea, Joseph takes Jesus and
Mary to Nazareth in Galilee (v. 22). This is wise, for Archelaus can be as ruthless
as his father Herod and might very well be a threat to Jesus.
Matthew tells us the move to Nazareth fulfills prophecy, and yet verse
23 does not quote the Old Testament directly. The use of “prophets” and not
“prophet” helps explains why this is so. Jerome, a famous biblical scholar from
the early church, said Matthew, “in speaking of the prophets in general…has
shown that he has not taken the specific words but rather the sense from the
Scriptures” (Commentary on Matthew 1.2.23). The evangelist is giving us a
general teaching about the Messiah found throughout the Old Testament.
In Jesus’ day, Nazareth is considered a backwater village from which
nothing good can come (John 1:46). To be from Nazareth brings scorn and
ridicule, and many people question Jesus’ validity because of His hometown
(7:40–44). However, there are many passages in Scripture that tell us the
Messiah will be despised and afflicted (Isa. 53:1–3; Dan. 9:26a). Many would
find reason for hating our Savior once they learn He is a Nazarene, and so in
settling in Nazareth, Jesus begins to fulfill His work as Messiah.

FOR FURTHER STUDY:
Understanding how Jesus fulfills the Old Testament means that we have to
PSALM 69:6–8
ISAIAH 49:7 look at more than just isolated verses and proof-texts. As Matthew 2:23
MATTHEW 27:15–23 indicates, the apostles teach that Jesus fulfills the broad themes, ideas, and
1 PETEr 2:4–8
stories found throughout the Old Testament. If we are to understand the
THE BIBLE IN A YEAR : vocation Jesus fulfills, we must be well-versed in the Old Testament. Take time
GENESIS 38–40 this week to study the Old Testament sacrificial system or the exile.
MATTHEW 13:24–58

thursday
J a n u a r y
John Cr ies in the wilder ness
17 MattHeW 3:1–3 “This is he who was spoken of by the prophet

Isaiah when he said,‘The voice of one crying in the wilderness:
Prepare the way of the Lord; make his paths straight’” (v. 3).
F ollowing Christ’s move to Galilee, Matthew does not give any further
details of Jesus’ childhood. Instead, he picks up the story of his gospel three
decades after Jesus returns from Egypt, as we learn elsewhere that He is about
thirty when He begins His ministry (Luke 3:23). The events of Matthew 3 take
place around A.d. 27, and Joseph has probably already passed on, as none of the
other gospels mention him during Jesus’ adult life. In all likelihood, Joseph has
been gone for awhile, with the responsibility to support the family resting on
Jesus and His brothers, that is, until His itinerant preaching begins.
Today’s passage depicts John the Baptist’s ministry in the “wilderness of
Judea” (v. 1), a region covering the Jordan valley just north and west of the Dead
Sea. His message is well-received by the Jews in Palestine, and crowds from
all of Judea receive his baptism (vv. 5–6). Importantly, in John’s day the voice
of prophecy has been silent for 400 years according to various extra-canonical
writings. When John ministers in the wilderness wearing camel’s hair, the
people associate him with Elijah, who acted similarly (1 Kings 19; 2 Kings 1:7–8),
and consider John a prophet (Matt. 21:23–27). Through John the people realize
that God is speaking to them again.
In 3:3, Matthew again says prophecy is fulfilled at the coming of Jesus and
cites Isaiah 40:3. The meaning of this passage for Isaiah’s original audience
shows us how John fulfills it. Isaiah 40 is about the restoration promised to
the exiled Israelites after they repent. A highway for God will be built, and the
people will travel back to their land in glory (v. 3). The exiles longed for this
day, but the promise of glory did not occur when they returned to Palestine, for
the nation as a whole did not repent. In a real sense, life in exile away from the
Lord’s blessing continued even though many of the people had returned. John
is the ultimate realization of Isaiah 40:3 because he sets the stage for the Lord’s
favor to come to the exiles. Jesus is the way through which God’s blessing comes
to His people (John 14:6), and in heralding His coming, John is the road that
leads the nation to blessing and thus to God in Christ.
John the Baptist was the primary herald of Christ in his day, but the task of FOR FURTHER STUDY:
dEUT. 30:1–10
bearing witness to the Savior was not laid solely upon him. Jesus Himself MALACHI 4:5
commissioned first the apostles, and secondly, the entire church to testify to the LUkE 3:1–6
grace of God manifest in His life, death, and resurrection. Our witness will only 1 TIMoTHY 2:5
be effective if, as with John, the surrounding culture sees that the church THE BIBLE IN A YEAR :
is different. Is your manner of life different than that of an unbeliever’s? GENESIS 41
MATTHEW 14:1–21

John’s message and Baptism Friday
J a n u a r y
18
MattHeW 3:4–6 “Then Jerusalem and all Judea and all the region
about the Jordan were going out to him, and they were baptized by
him in the river Jordan, confessing their sins” (vv. 5–6).
J ohn the Baptist heralds the king and His kingdom. Today, we will look at
notions of the kingdom current in his day and the baptism John administers in
preparation for its coming. According to Matthew, John says that “the kingdom
of heaven is at hand” (v. 2). Of note is the phrase “the kingdom of heaven,” the
preferred name for the kingdom in the first gospel. In a few instances, Matthew
uses “the kingdom of God,” which is favored in the other Gospels. These phrases
are synonymous, and Matthew’s use of heaven is probably nothing more than
a stylistic variance — a decision to use a different word that gives a slightly
different emphasis. In this case, heaven points us to a kingdom not of this world.
The ancient Jews knew God was sovereign over all creation even if many did
not submit to Him (Jer. 10:6–10). The kingdom of heaven refers not to the reality
of this reign, but to its universal acknowledgment, especially as administered
through God’s chosen regent. Beginning with Abraham, who was promised
kings as sons (Gen. 17:5–6), Scripture looks to the day in which all nations
bow to Yahweh and willingly serve the Son of David, through whom the Lord
exercises His dominion most visibly (Amos 9:11–15; Zech. 14:16). Different ideas
as to how the kingdom will come are present in Judaism in the first century
A.d. One popular view longs for a Messiah who will be a military ruler, thereby
kicking Rome out of the Promised Land and setting Israel over all the nations.
Though John the Baptist knows the kingdom is at hand, it seems he is
unclear as to the exact manner in which it will come (Matt. 11:1–19). However,
John does understand that the Jews in his day are not ready for the kingdom. In
the first century, Gentile “sinners” are washed with water when they convert to
Judaism, but Jews are rarely, if ever, baptized for the confession and forgiveness
of sins (3:5–6). As John preaches in Judea, he calls upon even the covenant
people of God to repent of their transgressions. He understands their lack of
contrition is causing their troubles and knows that being a Jew outwardly is not
enough to secure for oneself a place in the kingdom (vv. 7–10). Needless to say,
John’s message is unpopular with those who find security in their ethnicity.

FOR FURTHER STUDY:
We will talk about the kingdom and its coming over the course of our study
PSALM 103:19
jAMES 5:7–11 this year. For now, note that God’s kingdom did not come with military force,
as was popularly expected, but in the life, death, and resurrection of Jesus.
GENESIS 42–43 Though foretold by the prophets, many people missed this truth. Today, many
MATTHEW 14:22–36 churches expect the kingdom to come through programs, cultural savvy, and
FOR THE WEEKEND :
GENESIS 44–49 political legislation. May we never believe this falsehood.
MATTHEW 15:1–28
Jesus’ Childhood
B Y J e rry B r i d g e s
Matthew 2, along with a few verses in Luke 2, provides all

the historical data we have concerning the early childhood
of Jesus. And since the writers of the Gospels were masters
of brevity and understatement, Matthew 2 fairly bristles
with questions we long to have the great commission to “make

answered. Among them we’d like disciples of all nations” (Matt. 28:19)
to know more about the wise men, would be fulfilled and “all the ends of
the star they saw, and how they the earth shall remember and turn to
connected it to the one who was the Lord, and all the families of the
born king of the Jews. Obviously, nations shall worship before you”
if the Holy Spirit had wanted us to (Ps. 22:27).
have more information, He would To the Gentiles He is announced
have guided Matthew to include it. as king and to the shepherds as
So rather than being distracted by Savior. Perhaps this was God’s way
unanswered questions, we should of announcing that Jesus was sent
look for the main purpose of the to be both Savior and king to both
passage. What does the Holy Spirit Jews and Gentiles, and to all levels
want us to learn? of society from the lowest to the
First, Jesus was sent, not only greatest.
to be king of the Jews but also of But before the throne there would
the Gentiles. The wise men were be the cross. And before the cross
prestigious and wealthy members there would be a lifetime of suffering
of their Gentile society, so it was and humiliation. The wise men who
fitting that our Lord’s birth would worshiped Jesus had no sooner left
be announced to them as king than Joseph, Mary, and Jesus had to
of the Jews. This announcement flee to Egypt to escape the sword of
anticipated the glorious day when Herod. And when they did return to

Israel, the town of Bethlehem was The details of the act ua l
still not safe, forcing them to return fulfillment of the four prophecies
to the city of Nazareth. So, instead concerning Jesus would have
of being known as a child of the royal surprised us all. Who would
city of King David’s Bethlehem, have imagined that Joseph and
Jesus grew up to be known as a Mary would journey all the way
Nazarene. Being called a Nazarene from Nazareth to Bethlehem in
was not just a means of geographical response to a Roman decree so
identification, such as being called that the Messiah would be born in
a New Englander. It was actually Bethlehem — not Nazareth where
a demeaning term since Nazareth he was conceived? Who would have
apparently had a bad reputation as guessed that Hosea 11:1, which
evidenced by Nathaniel’s sincere referred originally to the exodus
question: “Can anything good come from Egypt, would have a further
out of Nazareth?” (John 1:46). Being fulfillment in the life of Jesus? Or
called a Nazarene then was like that Jeremiah 31:15 written at the
saying he came from “the other time of the Babylonian exile would
side of the tracks.” Thus, Isaiah’s be fulfilled in the killing of the small
prophecy that “he was despised and boys of Bethlehem. Who could have
rejected by men…he was despised predicted the events that caused
and we esteemed him not” (Isa. 53:3) Joseph finally to settle in Nazareth
began to be fulfilled even in His in fulfillment of Scripture?
childhood. So let us hold our various views of
Matthew records four specific end time events with humility. That
incidents from the early childhood those events will occur is something
of Jesus, and he is careful to point we can be certain of. But our views as
out that all four incidents — the to how those events will unfold are,
birth of Jesus in Bethlehem, the for the most part, only speculation.
flight of the family to Egypt, the So let’s hold our views with humility
killing of the small boys and the and practice love and acceptance
final settlement of the family in toward those who hold other views.
Nazareth — occurred in fulfillment A good rule for us all would be to
of prophetic utterances (see Matt. focus not on the more speculative
2:5–6, 15–17, 23). Though Matthew’s parts of the Bible such as unanswered
purpose at the time was to prove questions and unfulfilled prophecy,
that Jesus was the fulfillment of Old but on that which is clearly taught
Testament expectations concerning — that Christ is both Savior and
the Messiah, these prophecies should king. As Savior He was despised and
also give us confidence in God’s rejected and crucified for our sins,
prophetic promises about events and as king He is to rule in each of
yet to unfold, such as the return of our lives as both Savior and Lord.
Christ, the resurrection, and the
ushering in of the new heavens Dr. Jerry Bridges is an author and speaker, as well as
and the new earth. What God has a part-time staff member with The Navigators in
predicted prophetically, He will Colorado Springs, Colorado.
certainly bring to pass in His time.

Monday
J a n u a r y
the fr uit of Repentance
21 MattHeW 3:7–10 “ But when he saw many of the Pharisees and Sadducees
coming for the baptism, he said to them,‘...Who warned you to flee from
the wrath to come? Bear fruit in keeping with repentance’” (vv. 7–8).
A fter centuries of silence, the covenant Lord spoke to His people again through
John the Baptist. Beginning around 27 A.d., John prepared the way for the
Messiah to inaugurate God’s kingdom, calling Israel to repentance because the
nation as a whole had not shown contrition for the sins that led to exile from
Palestine. In John’s day, the people were not ready for the kingdom to come.
John’s call is laid on all of us throughout the Bible. “Repentance” is the
English translation of the Greek term metanoia, which literally means “change
of mind.” Repentance expresses sorrow for the ways in which we have offended
God (Ps. 51:4), but it is also much more. Repentance is a change of mind and
actions wherein we cease our approval of wickedness and justification of bad
behavior. It is foremost a decisive reorientation of one’s life away from the self
and toward the Lord. This does not mean we repent only once at the start of
the Christian life and then go our merry way, for confession of sin is needed
until life’s end (1 John 1:8–9). But this subsequent repentance flows from and
confirms the initial act wherein we realize our desperate state, admit our need
of pardon, and come to Jesus in a childlike manner (Matt. 19:13–15).
John Calvin comments on today’s passage, saying, “Repentance is an inward
matter, which has its seat in the heart and soul, but afterwards yields its fruits
in a change of life.” It is not enough to profess sorrow for transgression; we
have not truly turned from sin if our lives are unchanged (Isa. 29:13–14; James
2:14–26). Scripture does not teach that sinless perfection is possible before we
are glorified, nor does it deny that some sins are harder to overcome than others.
What it does say is that those who are truly repentant do what they can to “resist
the devil” (James 4:7) and flee temptation. They also look for others to help
them bear their burdens, to hold them accountable and help them find strength
when they are weak (Gal. 6:1–2). The truly repentant lapse into sin on occasion,
but they always return to the narrow path of righteousness. True converts will
not find their assurance in denominational membership (Matt. 3:9–10) or in a
past act of devotion. They find it in a justified life of repentance and faith.
One of the more neglected tools that can help us grow in our holiness is the FOR FURTHER STUDY:
2 CHroNICLES 7:14
confession of sins one to another (James 5:16). It can be difficult to admit to EZrA 9:1–10:4
other people that we have sinned, but loving brothers and sisters in Christ can 2 CorINTHIANS 7:10
help assure us of His forgiveness and help us overcome persistent temptations. rEvELATIoN 2:1–7
Without being involved in the lives of other believers we will not find these THE BIBLE IN A YEAR :
opportunities. Take the initiative and be a part of the lives of other Christians. GEN. 50–EXodUS 1
MATTHEW 15:29–16:4

with spirit and fire tuesday
J a n u a r y
MattHeW 3:11–12 “I baptize you with water for repentance,

but he who is coming after me is mightier than I….
He will baptize you with the Holy Spirit and with fire” (v. 11)
22
J ohn Calvin looked to John the Baptist’s condemnation of the Pharisees
and Sadducees as an example of how the church should deal with those
especially hard in heart. He comments on Matthew 3:7–10 that “those whose
habits of uttering falsehood to God, and of deceiving themselves, lead them
to hold out hypocrisy and pretension, instead of the reality, ought to be urged,
with greater sharpness than other men, to true repentance.” At times only
strong confrontation will rescue the soul of a professing believer who has grown
complacent and presumed upon the Lord’s grace (18:15–20; James 5:19–20).
Matthew 3:7–10 is clear that the Sadducees and Pharisees needed such
upbraiding. These Jewish leaders during the Lord’s earthly ministry were
often at odds because of their conflicting theological opinions. The party of the
Sadducees was a kind of priestly aristocracy not against conforming to Roman
customs and law. They also denied the bodily resurrection of God’s people, but
the idea that they accepted only the five books of Moses as Scripture is probably
mistaken. Like the Pharisees, they submitted to the entire Old Testament.
On the other hand, the Pharisees added the oral law — traditions that people
followed as a guide to the Torah, that is, the Scriptures. The Pharisees were not
priests but scholars who affirmed the resurrection and were popular with the
people. Despite their disagreements, both groups united against John and later,
Jesus. After all, “the enemy of my enemy is my friend.” Both groups had seats on
the Sanhedrin, the ruling council of the Jews, and many of them apparently felt
that Abrahamic descent guaranteed them a place in the kingdom (v. 9).
It is one thing to reject John the Baptist, but quite another to deny the One
whom he precedes. John promises in today’s passage that the Messiah will
baptize not just with water but with the Spirit and fire (v. 11), an image with
double meaning. The long awaited flame of the Holy Spirit will purify the soul
and eventually remove all corruption from those who submit to the Son of
David (Isa. 1:24–26). But those who continue in their rejection of this king will
find only a fiery destruction (Isa. 66:15–16; Matt. 3:12).

FOR FURTHER STUDY:
The purifying work of the Holy Spirit commences in the believer when he
dEUT. 4:32–40
joEL 2:28–32 first turns to Christ. Sometimes the Spirit works on us in the fire of adversity,
LUkE 3:15–17 through which the Lord promises to take us for His good purposes
ACTS 2:1–13
(Isa. 43:1–7). When we face trials in our lives we have an opportunity to
THE BIBLE IN A YEAR : prove our faith and reliance on God. If you face trouble this day, consider
EXodUS 2–4 how the Lord may be using it to purify your soul.
MATTHEW 16:5–28
t at ab bl le et ta al lk kJ Ja an nu ua ar ry y 2200 00 88 5 51 1
Wednesday
J a n u a r y
one with his People
23 MattHeW 3:13–17 “Jesus answered him,‘Let it be so now,

for thus it is fitting for us to fulfill all righteousness’” (v.15a).
J ohn the Baptist has labored to prepare a way for the Messiah (Matt. 3:1–12)
and is finally granted an audience with the Christ Himself. In today’s
passage, Jesus comes to John for baptism (vv. 13–17).
This encounter is not the first time the two meet. As relatives (Luke 1:26–66),
they undoubtedly spent time with each other while growing up. John certainly
knows Jesus’ purity, which, along with his prophetic insight into the identity of
Jesus, explains his reluctance to baptize Him (Matt. 3:13–14).
To baptize Jesus for the same reason John baptizes the people would be
wrong, our Lord has no need to repent (1 Peter 2:22). But Jesus is not baptized
“with water for repentance” (Matt. 3:11) as His people are. He is baptized to
fulfill “all righteousness” (v. 15). Dr. R.C. Sproul has said this means that Jesus
must obey all of the laws God has given to Israel, including John’s baptism. John
Calvin wrote that Christ is baptized to “render full obedience to the Father.”
Thus, “to fulfill all righteousness” means that Jesus has to obey the
overarching saving plans and purposes of God. Thousands of years before
Christ’s earthly ministry, the Father called His “son,” the people of Israel, out
of Egypt (Hos. 11:1) and gave them His Law to show them the way of life (Lev.
18:5). God punished His son as He promised when Israel failed to be the Lord’s
obedient servant (Deut. 28:15–68), but the fullness of His wrath never fell on the
people, though they suffered severely for their sins. Isaiah predicted a day when
Israel would be God’s servant and pay for transgression (52:13–53:12).
Due to our fallenness, our Father knew His people could never themselves
be His servant and pay fully for iniquity. So He placed a king over His people
to identify with them as their representative and succeed where they failed. In
place of Israel, David’s line would be God’s son and servant (Ps. 2:7).
Because of sin, no fallen son of David could fulfill this vocation. Therefore,
Jesus comes as God’s perfect Son and servant. In receiving baptism like they
do, He identifies Himself with His people. God calls Jesus His Son (Matt. 3:17),
showing us that He is accepted as faithful Israel, servant of the Most High.
In His baptism, our Lord confirmed His willingness to identify with the plight of FOR FURTHER STUDY:
2 SAMUEL 7
His people, a willingness first displayed when He became incarnate (see also PSALM 78:67–72
Heb. 2:14–18). We who live under the new covenant experience the awesome LUkE 3:21–22
benefit of knowing that God came down to our own level to identify with us PHILIPPIANS 2:5–11
and help us in our trials. If you lack strength this day, consider Jesus who is THE BIBLE IN A YEAR :
uniquely able to fortify you because He too suffered on this earth. EXodUS 5–6
MATTHEW 17

in the fullness of time thursday
J a n u a r y
GalatIOnS 4:4–5 “When the fullness of time had come, God sent
forth his Son, born of a woman, born under the law” (v. 4).
24
O ur study this month has dealt mainly with the miraculous birth of the
Savior in Bethlehem. This Messiah, we have seen, comes in fulfillment of
the Old Testament promises. In the interest of looking at the biblical prophecies
about Jesus more closely, we will take a short break from Matthew and follow
Dr. R.C. Sproul’s teaching series Coming of the Messiah as our guide.
Across the United States this day, many college students are sitting under
professors hostile to the New Testament. Parallels are often drawn between
Greek myths of dying and rising gods and the biblical account as proof that the
Scriptures are just another work of mythology. Unfortunately, young people are
too often unprepared for this onslaught and begin to doubt the Christian faith.
However, as those familiar with ancient literature well know, these
similarities are superficial. The Greeks made no real attempt to defend their
myths as historical while the Bible grounds itself in real space and time. Luke 2,
for example, locates the birth of Jesus during the reign of Caesar Augustus and
the governorship of Quirinius, both of whom were real people. The evangelist
assumes that we will take his account at face value — that Jesus was a real person
who lived in space and time. Scripture is also clear that God became incarnate in
the person of Christ Jesus (John 1:14). Ancient Greeks abhorred this idea because
they believed the physical body to be corrupt, unlike the spiritual realm. Many
other such differences between the Bible and pagan thought could be cited.
We must not miss the emphasis Scripture places on history. God’s Word is
clear that the events it describes actually occurred, and even tells us our faith
is in vain if events like the resurrection of Jesus never happened (1 Cor. 15:14).
Yet, Scripture does not give us every detail concerning what happened between
the time of Adam and the apostles; it often omits pedantic figures and details (as
was common in those days) in order to relay God’s plan of redemption (2 Kings
20:20–21). When time was “full,” when all things were perfectly ready, the most
significant event of all took place — Jesus was born (Gal. 4:4–5). Tomorrow we
will begin to study what the Old Testament says about this fullness of time.

FOR FURTHER STUDY:
College students are not the only ones who face attacks on the historicity of
EXodUS 20:16
dEUT. 19:15–21 Scripture. Hollywood, the Internet, apologists for other religions, and so on
ProvErBS 6:16–19 bombard us with assaults on Scripture’s integrity. The Bible is the most vilified
LUkE 1:1–4
book on the planet, and yet its stories are regularly found to be historically
THE BIBLE IN A YEAR : reliable. Take time to find some resources on the historicity of Scripture so that
EXodUS 7–10 you may be able to answer its critics (1 Peter 3:15–16).
MATTHEW 18:1–20

Friday
J a n u a r y
the first Gospel
25 MattHeW 3:14–15 “I will put enmity between you and the

woman, and between your offspring and her offspring;
he shall bruise your head, and you shall bruise his heel” (v. 15).
S ince the early days of the church, scholars and theologians have found in
Genesis the first announcement of the coming Messiah. Today’s passage
gives us what is called the protevangelium — the “first gospel.”
The context of this passage is well-known to most of us. Having thumbed
their noses at God by eating the forbidden fruit in the garden of Eden, Adam
and Eve find themselves alienated from their Creator (Gen. 3:1–13). Before He
pronounces His righteous judgment upon them, however, the Lord curses the
tempter. The serpent will crawl upon the ground and lick the dust. He will
bruise the heel of the woman’s offspring or, in other translations, “her seed,”
and her seed will bruise the serpent’s head (vv. 14–15).
This pronouncement has cosmic significance. The serpent in this passage
is no ordinary reptile, he is Satan, the adversary of God and His people (Rom.
16:20; Rev. 12:9). The Lord pledges to put enmity between the serpent and the
woman’s seed (Gen. 3:15). This conflict is God-initiated and perpetuated. It has
a visible reminder in snakes who lick the dust of defeat, but the one whose head
will be bruised — the one who will suffer a crushing blow — is the Devil himself.
It is the identity of the woman’s seed that tells us this passage is messianic.
Grammatically, “seed” is a collective singular and can refer to a whole group
of people. The woman’s seed cannot be every child of Eve because Scripture
calls God’s human enemies “the children of the Devil” (John 8:39–47), thereby
identifying some people as the serpent’s seed. If the Lord’s enemies are the seed
of the serpent, then His friends among mankind must be the victorious woman’s
seed. These will suffer bruising from the evil one before bruising his head. God’s
people will suffer, but they will win in the end (for example, Ex. 1, 14).
However, even the friends of the Almighty cannot defeat Satan themselves.
They need a representative to fight on their behalf. We have seen that this One is
King Jesus, who as the Son of David defeated Satan on the cross for our sake. He
is the seed of the woman par excellence who suffered the worst bruising of all so
that He might crush the Devil (Col. 2:13–15).
Proverbs 21:31 tells us that “the victory belongs to the LORD.” Jesus defeated FOR FURTHER STUDY:
dEUT. 20:1–4
death, sin, and the evil one on the cross and now shares with us the benefits of rEvELATIoN 19:11–21
His conquest. No problem of ours is too formidable for the Lord. There is no sin
that we cannot overcome if we are in Him. There is no enemy of ours that can EXodUS 11–12
finally defeat us. Be encouraged today that our Savior has won a great victory, MATTHEW 18:21–35
FOR THE WEEKEND :
and, therefore, we who are in Him need not worry about tomorrow. EXodUS 13–16
MATTHEW 19:1–15
What about Repentance?

B Y T o m A s c o l
After four hundred years of prophetic silence, John the

Baptist appeared on the scene of redemptive history as
the forerunner of Jesus Christ. He came in fulfillment
of prophecy and with the spirit of Elijah to be a voice
“crying in the wilderness” calling 5:32). From the very dawn of the New
people to “prepare the way of the Testament age, repentance has been
Lord” (Matt. 3:3; 11:14; 17:11–12). an integral part of the Gospel message.
John preached a very simple The West m i n ster Shor ter
and clear message: “Repent, for the Catechism sum ma rizes what
kingdom of heaven is at hand” (3:2). the Bible means by repentance:
That message was no more popular in “Repentance unto life is a saving
his day than it is in ours, yet our need grace, whereby a sinner out of a
of it is as urgent now as it was then. true sense of his sin, and appre-
Repentance has fallen on hard hension of the mercy of God in
times in many sectors of Christian- Christ, doth, with grief and hatred
ity in the West. Between Rome’s of his sin, turn from it unto God,
mischaracterization of it as penance with full purpose of, and endeavor
and some Dispensationalists’ denial after, new obedience” (Q. 87).
of its place in Gospel preaching, it is When John preached repentance
possible to attend church regularly he was calling his hearers to turn
and never hear a biblical message on away from sin and to turn toward
repentance. God in Jesus Christ. With the
That certainly was not the case coming of Christ into the world,
for those who gathered to hear John He could proclaim with confidence
preach in the wilderness. Neither that God’s kingdom is present. In
was that the experience of those fact, the presence of that kingdom
who heard Jesus (Matt. 4:17; Luke on earth is the reason that John

gives for calling people to repent. It is cruel to misrepresent the
The kingdom cannot be entered terms of salvation to people. Yet
apart from repentance. For while it is that is exactly what happens when
correct to speak of salvation through sinners are encouraged to “accept”
faith alone we must never forget Christ without due consideration
that the faith that saves is, as John of the necessity of repentance. That
Murray put it, “a penitent faith.” kind of false evangelism results in
Before he ascended into heaven, false conversion, and those who are
Jesus declared that his death and thus victimized are deceived into
resurrection were necessary so thinking that they can have Christ
that “repentance and forgiveness while continuing to live at peace
of sins should be proclaimed in his with their sin.
name to all nations” (Luke 24:47). John would have no part in such
The apostles took this to heart and spiritual abuse. He loved his Savior
incorporated a call to repent into too much to edit the message of His
their preaching. This was the heart salvation. And he loved people too
of Peter’s admonition at Pentecost much to trifle with their souls when
(Acts 2:38) as well as when he spoke eternity was at stake. So he not only
at Solomon’s porch (Acts 3:19). preached repentance, he insisted
The evidence that true salvation on it. When religious leaders came
had come to the Gentiles was that to him to be baptized, John spoke
God had granted them “repentance very plainly to them, exposing their
that leads to life” (Acts 11:18). Paul hypocrisy. “You brood of vipers,”
explained his commission as an he said, “Bear fruit in keeping with
apostle to the Gentiles in these repentance” (Matt. 3:7–8). True
very terms. He told Agrippa that, repentance always bears fruit. (Paul
in response to the heavenly vision gives us a helpful summary of what
given to him on the Damascus Road, such fruit looks like in 2 Corinthians
he began to preach that people 7:11 — making right the wrong .)
should “repent and turn to God, That is what repentance is
performing deeds in keeping with — turning from sin to God with
their repentance” (Acts 26:20). At a commitment to pursue a life
Athens, we find him doing exactly of obedience to His will. What
that to the intellectual elites of his convinces a sinner to repent? Not
day, declaring that God “commands only a sense of the sinfulness of his
all people everywhere to repent” sin, but also the recognition that,
(Acts 17:30). Any evangelism that because of Christ, God is full of
does not include a clear call to repent mercy to repentant sinners.
is not biblical evangelism. Jesus The Gospel not only calls us
Christ is a great Savior for great to repent, it sets us free to live in
sinners, but His salvation is granted repentance.
only to those who renounce their
sins and “turn from darkness to light Dr. Tom Ascol is pastor of Grace Baptist Church
and from the power of Satan to God, in Cape Coral, Florida, and executive director
that they may receive forgiveness of of Founders Ministries.
sins” (Acts 26:18).

A Virgin shall Conceive Monday
J a n u a r y
ISaIaH 7:14 “Therefore the Lord himself will give you a sign.
Behold, the virgin shall conceive and bear a son,
and shall call his name Immanuel” (v. 14). 28
T oday we return to Isaiah 7:14, a passage we examined several weeks ago
because Matthew cites it in the birth narrative of the Savior (1:23). Since
Isaiah’s text has inspired so much controversy, we will look at its fulfillment
again from a slightly different angle in order to understand it better.
That Jesus was supernaturally conceived by the Holy Spirit and born of the
Virgin Mary has always been a defining tenet of Christianity. The virgin birth
appears in every major creed and confession, and it sets our Lord apart from all
of Israel’s prophets, indeed, from every person that has ever lived.
Yet when many church leaders began to embrace the naturalism increasingly
prevalent at the beginning of the twentieth century, they repudiated the
virgin birth as an essential truth. Even today some believe the virgin birth is
impossible even if they accept other aspects of the Christian faith. However,
as J. Gresham Machen wrote, picking and choosing which parts of Scripture
to believe is the first step toward a wholesale rejection of orthodoxy. “The
overwhelming majority of those who reject the virgin birth reject also the whole
supernatural content of the New Testament, and make of the ‘resurrection’ just
what the word ‘resurrection’ most emphatically did not mean — a permanence
of the influence of Jesus or a mere spiritual existence of Jesus beyond the grave”
(Christianity and Liberalism, p. 108).
Our study of Isaiah 7:14 a few weeks ago demonstrated that the passage had
been fulfilled in the time of Isaiah (with the birth of his son), yet it was realized
in a greater way in the birth of Jesus, God’s Son. Jesus is thus a sign that God
will bless all those who follow Him and curse all those who reject His way. And
clearly, the New Testament teaches that Jesus was conceived by the Holy Spirit
in Mary, who at the time of conception had not yet known a man sexually (Luke
1:34). To reject the virgin birth is to reject God’s testimony and incur His curse.
The virgin birth is essential to the Christian faith. It clearly reveals Jesus as
the Son of David to whom the prophets looked as the king of God’s supernatural
kingdom (Ps. 110; Dan. 7:13–14).

FOR FURTHER STUDY:
It is important for all of us to grasp and embrace the core doctrines of
ISAIAH 40:5
ZECHArIAH 12:1–9 Christianity. Otherwise, we will be unable to defend the truth delivered to
GALATIANS 4:1–7 the saints of God (Jude 3). Take some time today to review one of the main
rEvELATIoN 12
summaries of Christian truth such as the Apostles’ Creed or the Nicene Creed.
THE BIBLE IN A YEAR : Determine which parts of the creeds you can explain well and study the Bible’s
EXodUS 17–19 teaching on those parts to which you have not devoted much attention.
MATTHEW 19:16–30

tuesday
J a n u a r y
the king shall Come
29 ISaIaH 9:6–7 “For to us a child is born…and the government

shall be upon his shoulder, and his name shall be called Wonderful
Counselor, Mighty God, Everlasting Father, Prince of Peace” (v. 6).
W ithout a doubt, King David ushered in a golden age during the old
covenant period (1 Chron. 18:14). This humble son of Jesse transformed
Israel from a confederacy of tribes into a major power (2 Sam. 5), a remarkable
achievement given the size of the country and the threats it faced as a place of
strategic importance. He who controlled Palestine, a land bridge connecting
Africa, Europe, and Asia, controlled commerce in the ancient Near East.
During the reign of David’s son Solomon, things began falling apart as the
king was led into idolatry (1 Kings 11). Eventually the kingdom was divided in
two (12:16–20) and suffered, for the most part, under the reign of incompetent,
godless, and foolish rulers. World powers including Assyria, Babylon, and Persia
conquered the land and became the de facto kings of Palestine. Understandably,
the people longed for a return to the golden age, a return of a king like David
who would bring in an era of peace, justice, and security. This longing would be
fulfilled in the Messiah, the “anointed one” (Amos 9:11–15).
Today’s passage is a prophecy regarding what was to come after the Assyrian
invasion of Israel and Judah. God’s people are told that they will not suffer under
judgment forever; He will send a deliverer, a Son of David beyond compare.
This child will one day have the government “upon his shoulder” (Isa.
9:6). Anyone in leadership knows what a burden that can be. Good leaders
understand the responsibility of taking care of their followers. Yet this child
will shoulder this office well. He will also be an “Everlasting Father,” an image
that tells us the Son of David will not look out for His own interests alone.
Rather, like any good father, He will put the needs of His children first and work
for their benefit. We have every reason to be confident that He will succeed, for
He is also “Wonderful Counselor.” The Hebrew term for counselor is the same
term used of the king’s most trusted advisor. This Son of David has no need for
counsel. As wisdom incarnate (1 Cor. 1:24), He is His own advisor.
We know this Son of David is Christ Jesus Himself, the “Mighty God,” the
warrior who has defeated all the powers of death and hell (Rev. 1:1–18).
Jesus is the “Prince of Peace” for all those who come to Him on His terms. FOR FURTHER STUDY:
EXodUS 15:3
Sometimes, however, we find that we are not at peace with those who refuse 1 CHroNICLES 27:32
to follow Him. This is because the Prince of Peace bears a sword — love and joHN 1:1–18
obedience to Him is unacceptable to those who hate Him, and they will often be HEBrEWS 13:20–21
hostile to us (Matt. 10:34–39). When this happens, we must hold to the truth THE BIBLE IN A YEAR :
and never compromise it for the sake of a peace that cannot last. EXodUS 20–22
MATTHEW 20:1–16
5 58 8 tt aa bbll ee ttaallkk JJ aannuuaarryy 2 20 00 08 8

A small town, a Great king Wednesday
J a n u a r y
30
MICaH 5:1–6 “He shall stand and shepherd his flock
in the strength of the LORD, in the majesty of
the name of the LORD his God” (v. 4a).
T he final prophecy we will examine in our brief study of the Old Testament
teachings about the Messiah is Micah 5:1–6, a passage cited in part by
Matthew in 2:6 of his gospel. A more thorough reading of Micah’s word to Israel
than we undertook when we looked at Matthew 2:6 will help us better grasp the
significance of our Savior’s birthplace.
As always, we begin with the original context of the prophecy in order to
interpret the text rightly. Micah prophesied during the second half of the eighth
century and the first decade of the seventh century B.C., a time of great moral
decline in the history of Judah and Israel. The poor were oppressed and some
priests were sexually promiscuous. Because of such debauchery, God sent Micah
to prosecute the covenant, that is, to convict His people of their violations. During
this period, the people were told that the covenant curses would fall on them,
finally culminating in exile to Assyria and Babylon (Lev. 26:27–33; Micah 4:10).
However, this was not the prophet’s final word. Though judgment would fall,
Micah in today’s passage says a ruler born in Bethlehem will redeem a faithful
remnant (Micah 5:2, 7). As we have already seen, Bethlehem is the city from
which David hailed (1 Sam. 16:1–13), which informs us that Micah is talking
about a Davidic king. The Messiah will come to lead the people out of exile and
back to their land where they will be sheltered from their foes.
King Jesus was born in Bethlehem while His people suffered under the
hands of occupiers. Aside from being David’s birthplace, Bethlehem in Hebrew
means “house of bread,” providing a fitting place for the Bread from heaven to
become incarnate (John 6:22–59). Micah’s prophesy of the king also speaks of
Him having an origin “from old” and “from ancient days” (5:2). This hints at His
divinity, a truth more clearly revealed in the New Testament (John 1:1–18).
Bethlehem was tiny and seemingly insignificant (Mic. 5:2). Yet, the Lord
chose to reveal His glory and salvation in this village, not a mighty city (Luke
2:1–20). Needless to say, this is right in line with His character. He loves to fulfill
His purposes through those things man has forsaken (1 Cor. 1:18–31).

FOR FURTHER STUDY:
God’s often uses what the world deems insignificant or unlovely. Across the
NUMBErS 12:3
ProvErBS 29:23 world, His kingdom is spread by ordinary people who will probably themselves
MATTHEW 11:25–30 never be famous or remembered in the history books of men. Yet, those who
1 PETEr 3:8
know Christ are remembered by God and are the most significant people of
THE BIBLE IN A YEAR : all in His eyes, the only eyes that really matter. Each one of us, famous or not,
EXodUS 23–25 can be used by the Lord in mighty ways.
MATTHEW 20:17–34

thursday
J a n u a r y
the last Adam
31 MattHeW 4:1 “Then Jesus was led up by the Spirit into the wilderness
to be tempted by the devil” (v. 1).
T he Messiah who would defeat the Devil (1 John 3:8b) and bring back God’s
people from exile came to Israel around 4 B.C. As the prophets foretold, Jesus
was the Son of David, had a miraculous birth, and was opposed by many of His
own brethren (Matt. 1–2). Despite this opposition, Jesus still identified Himself
with His people and confirmed His ministry through His baptism (chap. 3).
Today, we return to Matthew’s gospel and begin our study of chapter 4,
which describes Jesus’ testing in the wilderness. Before we look at His testing
in detail, we must first place this event in its historical and theological context
in order to understand clearly what occurred when Satan tempted the Christ.
The Westminster Confession of Faith, chapter 7, says God made a “covenant
of works” with the first human being. In Eden, the Lord ordered Adam to refrain
from eating the forbidden fruit (Gen. 2:15–17). Since his failure to comply with
this demand plunged mankind into eternal death (Rom. 5:12–14), we know that
his perseverance would have meant eternal life for him and for us.
But our gracious God did not destroy mankind. Neither did He change His
demands. He established a covenant of grace wherein He would send a new
Adam to satisfy the covenant of works and restore favor to His people. Parallels
between Israel and the first man tell us the nation was, in a sense, called to be the
new Adam. Israel and Adam both had to be fruitful and multiply (1:27–28; 35:11).
Moreover, like Adam, Israel was told that perfect obedience to the covenant
law would bring life (Lev. 18:5), a reminder that the covenant of works was still
binding. Still, the Mosaic covenant actually falls under the covenant of grace. Its
sacrifices for sin tell the people of Israel that their failure is inevitable and that
they must wait for another to fulfill the covenant of works on their behalf.
Israel went through the Red Sea into the desert where God tested their
loyalty for forty years (Ex. 14; Deut. 8:1–2). Jesus was similarly tested for forty
days after passing through baptism’s waters into the wild (Matt. 3:13–4:2).
Such similarities reveal Jesus as the new Israel and thus, the last Adam. Christ
succeeded where Adam and Israel failed, and He will restore all things.
Matthew Henry captures the significance of the temptation of Jesus, FOR FURTHER STUDY:
GENESIS 3
commenting on today’s passage that “the offspring of the woman suffers, HoSEA 6
being tempted, and so has his heel bruised, but the serpent is quite baffled in MArk 1:12–13
his temptations, and so has his head crushed.” Though we look to our Lord as 1 Cor. 15:42–49
a model for overcoming temptation, let us remember it is His success, not ours, THE BIBLE IN A YEAR :
that enables us to stand before God. Worship Him for this amazing grace! EXodUS 26–28
MATTHEW 21

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Pa i n: G od ’s Megaphone
B Y A L I S T A I R B E G G
F or si x t y yea rs, successive

generations have been helped
by what C.S. Lewis wrote on the
his readers when faced with trials to
welcome them as friends rather than
resenting them as intruders. Instead
subject of pain and suffering. The of running and hiding we are to face
sustained benefit is due in large them in the awareness that they
measure to the fact that he brought come to prove us and to improve us.
to the “problem” a solid dose of Lewis does not argue that suffering
Christian realism. This medicine is good in itself. Instead, he points to
may be more important now than the redemptive, sanctifying effects
ever. It is not uncommon to watch of suffering.
as television preachers inform their Thirt y-two years of pastoral
audiences that God “does not want ministry have brought me into
you to be sick.” It is hard to imag- direct contact with those whose
ine such an assertion proving to be experiences of pain and suffering
an encouragement to the wheel- have proved to be a severe mercy. I
chair bound, long-term sufferer think of a nuclear physicist in our
of multiple sclerosis. At best, such church in Scotland who attended
preachers are confused. The Bible out of deference to his wife and
makes a clear distinction between three young daughters. He listened
the now of our earthly pilgrimage to the sermons with an air of polite
and the then of our heavenly home. indifference; he accepted a copy
A day is coming when there will of John Stott’s Basic Christianity
be no more death or mourning or but remained secure in his scien-
crying or pain. But as any honest tific shell. It was only when his
observer of the human condition fourth child, a son, died at eleven
will admit, that day has not arrived. months that the megaphone sound-
While most of us are probably not ed. Recognizing that his worldview
facing “the heartbreaking routine was inadequate to deal with tragedy
of monotonous misery,” as Lewis and loss, he found himself reaching
puts it, few of us are untouched by beyond his shadow land to find him-
trials of various kinds. self caught up in the embrace of the
Although the trial may appear God who is there. By this terrible
in the disguise of an enemy, in real- necessity of tribulation God con-
ity it may prove to be a friend. The quered his rebel will and brought
biblical writer James encourages him to the place of peace.
64 tABLe tALk JAnuARy 2008

It is also true that God uses suf- how suffering and pain often prove
fering to wean His children away to be God’s means of discipline and
from the plausible sources of false how in this discipline we find an
happiness. The Christian may grow evidence and seal of our adoption
drowsy in the sun but will not fall (see Heb. 12:5). Secondly, consider
asleep in the fi re or the flood. Each the corrective element in aff lic-
of us must recognize how easy it is tion as referenced by the psalmist
to think little of God when all is well (Ps. 119:67, 71).
on the outside. But what a change Lewis helps us to realize that
occurs when, for example, the biop- when the megaphone of pain sounds
sy comes back positive. A sharp blast in our lives and in the lives of our
of anxiety comes to shatter any illu- unbelieving friends and neighbors
sions of self-sufficiency. How kind of we dare not respond with some
God to rouse us and to bring us to the form of superficial triumphalism
place of dependence. or descend the abyss of pessimism.
Our experience of pain, if sancti- If those whose lives are marked by
fied, will create an awareness of the quiet desperation, who are painfully
trials that others face and a tender- aware of their trials and sufferings
ness in our dealings. When our
pains and disappointments
become the occasion for the The Christian may
softening of our hearts, we
can anticipate the privilege grow drowsy in the sun
of bearing with the infi rmi-
ties of others. Jesus, the Chief
but will not fall asleep
Shepherd, our great High Priest, in the fire or the f lood.
is “touched with the feelings of
our infi rmities,” and He has left
us an example that we should follow. are going to seek out the Christian for
It ought to concern us greatly when help, it will not be because we appear
those of us who have been called to live lives that are free from trials
to teach and to lead fail to display but because we are honest about our
gentleness and compassion for the own sufferings and difficulties. We
faint and the trembling. Although I will not attempt an answer for every
have only dipped a toe in the sea of question since we know that God has
suffering, it is immediately appar- His secrets (Deut. 29:29). We will
ent that God uses the lonely hours affi rm that even in the mystery of His
in the middle of the night to teach us purposes we know the security of His
lessons that we never learned in our love, and we will seek to introduce
bright and healthy hours. We rise to others to our God who entered into
affi rm Wiliam Cowper’s observation our sorrows and our sufferings.
that “behind a frowning providence,
God hides a smiling face.” Dr. Alistair Begg is senior pastor of Parkside Church
I only begin to scratch the surface in Cleveland, Ohio, and host of truth for Life.
of this topic. I must leave the reader He is author of The Hand of God.
to ponder two things. First, consider
tABLe tALk JAnuARy 2008 65

The valley of vision

Prayer is not a chore; it should be
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Heart Aflame
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Devotionals
Devotions from the Pen

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B Y J O N AT H A N E D WA R D S
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Worthy Is the Lamb

B Y VA R I O U S
Puritan writers were not only gifted preachers

and theologians, many of them were also
talented poets. And like everything else they
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of them written to honor our Lord and Savior.
The Psalms and Hymns
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of Isaac Watts
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His classic “When I Survey the Wondrous
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P R O e C C L e S I A 0 F O R t H e C H u R C H
Ma rket i ng t he Chu rc h
B Y M I C H A E L S. H O R T O N
I t has often been observed that

Sunday morning between 11 a.m.
and noon is the most segregated hour
sions based on niche demographics
(that is, dividing the market up into
age, race, gender, socio-economic
in America. While there are some strata, politics, etc.) is such a problem.
hopeful signs that race may not play The church becomes a collection of
as great a role in defining the body of consumers or tourists rather than a
Christ in the future, covenant families communion of saints and pilgrims.
are increasingly broken up according However, it’s not our choices, but
to the demographic niches that have God’s, that create this new society.
been created and enforced by a culture The older denominational divisions
of marketing. are tragic enough, but at least many of
Jesus and Paul spoke of the king- these were due to different interpreta-
dom of God as “the age to come” break- tions of biblical teaching. Today, in the
ing in on us even now, in these last days same denomination, even in the same
of “the present age.” Christ had accom- local church, there are new divisions
plished our redemption, and the Spirit that are not only tolerated but encour-
was poured out. This is the big news! aged by the leadership. Where the only
The world trains us, however, to think division that we find in Scripture is “in
in terms of its own headlines, regard- Adam” or “in Christ,” our churches are
less of how the passing fashions come increasingly divided by consumer loy-
and go. Daily exposed to the relent- alties — which means that they can no
less bombardment of advertising that longer be united by the public ministry
would define us and our children, we of Word and sacrament. This means
enter the Lord’s Day as the “today” of that where the whole church learned
salvation into which God creates His God’s Word together, it is possible for
own cast for the real drama of the ages. the different segments to meet only in
On this day, the Lord of the covenant passing on their way to their specially-
publicly placards Christ before us. It’s formatted events. Where the older
a campaign that is not manipulative, men and women used to teach the
nor is it one that leaves us with one younger (as Paul enjoined Timothy),
more “make-over”; it’s nothing less now the likelihood of the youth learn-
than the crucifixion of the self and its ing the catechism of their parents and
resurrection in Christ unto new life. grandparents is diminished.
That’s why the current fascination Evangelical pollster George Barna,
with church-planting and home mis- in fact, has introduced an even newer

demographic: the “Revolutionaries,” Here and there even now the triune
the “millions of believers” who “have God is creating a place of grace out of
moved beyond the established church the abstract space that is defined by
and chosen to be the church instead” sin, futility, and death. In the public
(Revolution, Tyndale House, back confession of sin and absolution, in
cover). According to Barna, these the prayers, singing, and hearing of
millions of “believers” are opting the Word, at the font and table, we
out of organized churches altogeth- not only recall that the most deci-
er — a trend that he celebrates. sive niche is “in Christ,” we actually
Intimate worship, says Barna, does become located there, together with
“not require a ‘worship service,’” just everyone else who may not share our
a personal commitment to the Bible, life experiences, cultural preferences,
prayer, and discipleship (Barna, p. 22). or political views. In a covenantal per-
Where the common worship pre- spective, where “the promise is for you
scribed in Acts 2 focuses on God’s and for your children and for all who
work of giving gifts to His people, are far off, everyone whom the Lord
creating a body for His Son, centering our God calls to himself” (Acts 2:39),
on the means of grace (preaching and there can be no niche markets. “Lord,
sacrament), Barna says that the
main thing in the Christian life
is what we do as individuals for When the Word creates
God. “What matters is not whom
you associate with (that is, a local community, the result
church), but who you are,” says is a church and not a
Barna (p. 29). “Scripture teaches
us that devoting your life to lov- special interest group.
ing God with all your heart, mind,
strength, and soul is what honors
Him. Being part of a local church may you have been our dwelling place in
facilitate that. Or it might not” (p. 37). all generations” (Ps. 90:1; see also Pss.
What is called for in these, as in any 100:5; 102:12). Under the sun — that is,
other time, is a church that is a genuine from the perspective of this fading age,
covenantal community defined by the “A generation goes, and a generation
Gospel, rather than a service-provider comes,” and “all is vanity” (Ecc. 1:4),
defined by laws of the market. For but in the Son, each generation of the
this, we need nothing less than a new covenant community belongs to the
creation, where the only demographic Lord, transcending itself by partici-
that matters is “in Christ.” In Christ pation in the catholic body of Christ,
we embrace both, in a communion of whose “kingdom endures from gen-
saints. We are not baptized into a sect eration to generation” (Dan. 4:34).
of secular sociology and marketing, so
shouldn’t our hearing and fellowship
Dr. Michael S. Horton is Machen Professor of Syste-
be governed by our being in Christ? matic theology and Apologetics at Westminster Semin-
When the Word creates community, ary California in escondido, California. He is also host
the result is a church and not a lobby, of the White Horse Inn and author of God of Promise.
special interest group, or market niche.

G e n e R A t I O n t O G e n e R A t I O n
T he G ospe l-Dr ive n L ife

B Y H A R R Y L . R E E D E R I I I
W hen I was asked to participate

in this column designed for
older Christians to share insights
You never move beyond the Gospel.
You go deeper and higher with the
Gospel, but never beyond the Gospel.
and encouragements to younger The Gospel is what defi nes how to
believers, I had no doubt what issue be a Christian man, woman, spouse,
to address — the Gospel-driven life. parent, and citizen. The Gospel
The Gospel of saving grace in brings the reign of Christ’s kingdom
Jesus is the foundation, the forma- to our hearts and throughout the
tion, and the primary motivation for world. The Gospel blessings give joy
the Christian life. to the Christian life and the ability to
The Gospel message brings you rejoice even in suffering. The Gospel
to Christ as the sure foundation for imperatives direct our new desire to
eternal life. The Gospel message lovingly obey our Lord. The Gospel
provides direction for the formation provides the foundation, the forma-
of your new life. The Gospel message tion, and the motivation as it ignites
provides the primary motivation our loving obedience to Christ as we
for a maturing life. The importance discover the transforming truth that
of living a Gospel-driven life is “He fi rst loved us” (1 John 4:19).
why Paul reminded the Corinthian A steady delivery of brochures to
church that when he was “with my office offer conferences that will
them” he was determined to main- help the church “make the Gospel
tain their focus upon the Gospel, by relevant.” Betsy Childs, a daughter
preaching “Christ and Him cruci- of our church and writer for Ravi
fied.” Adding emphasis, he declared, Zacharias, in commenting on this
“I did not come to baptize, but to phenomenon, writes: “Why would
preach the Gospel” (see 1 Cor. 1:17). we think the Gospel is irrelevant?”
He was not demeaning baptism, but She is right. Nothing is more relevant
rather underscoring that the Gospel than the Gospel. To be sure, we must
is essential to evangelism and disci- understand the issues of our age and
ple-making. connect meaningfully with people
Early in my Christian life, I for effective evangelism and disci-
thought the Gospel was the mes- pleship, but nothing is more relevant
sage to win people to Christ, then, than the Gospel message, which
in disciple-making, one moved on announces: When there was no way
to “deeper things.” What a fallacy! for man to be right with God, He

made a way, through Christ, His Son, Dad opened the hood, and to my sur-
who is “the way, and the truth and prise, underneath was a 390 engine
the life. No one comes to the Father with two four-barrel carburetors.
except through [him]” (John 14:6). The car had been a South Carolina
The Gospel message reveals that State Interceptor (a highway patrol
God’s love has met God’s holiness at car). Nothing had more power under
the cross. Therefore, our salvation is the hood. Space and conviction
by the power of God and the unfail- prevents me from detailing the sur-
ing righteousness of God. prises that Corvettes and Roadsters
Most religions have a commonal- would get after they looked laugh-
ity. They tell you what you must do ingly at my pink ’57 Ford while
to gain salvation. In contrast, the sitting side by side at stoplights. It
Christian Gospel declares what we didn’t look like much, but there was
do is not the answer, but the problem. power under the hood.
I am convinced the greatest words in Young Christian, the world
the Bible are: “But God.” “Note then despises the Gospel in its simplicity
the kindness and the severity of God: and disdains the vessels entrusted
severity toward those who have fall- to carry and proclaim it. But there
en, but God’s kindness to you…”
(Rom. 11:22).
In Romans 1:15 Paul declares
that a key to his desire to come
Young Christian, the world
to Rome is because he is “eager despises the Gospel in its
to preach the gospel to you also
simplicity and disdains
who are in Rome.” The “you” are
identified in verse 7 as “the loved the vessels entrusted to
by God and called to be saints.” carry and proclaim it.
In other words, Christians. Paul
was eager to preach the Gospel
not only to the lost but also to the
Christians. Paul obviously believes is power under the hood. Live the
that the Gospel is essential to both Gospel, believe and preach the whole
evangelism and discipleship as it Gospel — the Gospel blessings that
provides the foundation, the for- declare who you are in Christ, the
mation, and the motivation for the Gospel imperatives that call you to
Christian life. your new life for Christ. This Gospel
When I was sixteen, my father transforms the hearts, minds, and
bought me a car at an auction for $75. wills of sinners. Thankfully, it con-
It was a pink ’57 Ford, which Dad tinues to transform mine. Preach it
insisted was “coral.” I couldn’t drive to yourself, to each other, and to the
a pink car to school! I then heard lost, and know the joys of the Gospel-
words that in a not-to-distant future driven life.
my children would hear, “Son, a poor
ride is better than a proud walk.” It Dr. Harry L. Reeder III is senior minister of Briarwood
was said so convincingly I knew it Presbyterian Church in Birmingham, Alabama.
was probably in the Bible. Then my
t a b l e t al k J a n u ar y 2 0 0 8 71
Reading Between the Lines

B Y G E N E E D WA R D V E I T H
Noted commentator and Tabletalk contributor

Dr. Gene Edward Veith gives us a tool for
discerning good literature from bad in Reading
Between the Lines. He also explores how
various genres work and looks at how comedy,
tragedy, realism, and fantasy can all portray
the Christian worldview.
God of Promise
BY M I C H A E L H O RTO N
REA04BP Z PAPERBACK, 256 PAGES Z $16
In God of Promise, Dr. Michael Horton unravels
the intricacies of the biblical covenants, showing
how they provide a significant organizational
structure for all of Scripture. This book will give
you a fresh understanding of covenant theology,
providing a framework for an important
theological concept.
GOD20BH Z HARDCOVER, 204 PAGES Z $20
The Christian Imagination

BY L E L A N D RY K E N
Some of the deepest reflections on Christian spirituality

have appeared in various forms of literature. This book
edited by Dr. Ryken collects the writings of famous
authors past and present on the Christian philosophy of
literature, the role of the imagination, Christian writers,
and many other related topics.
CHR33BP Z PAPERBACK, 465 PAGES Z $18
From Our Contributor s This Month
The Christian Life

BY SINCLAIR B. FERGUSON
As we explore the methods and meaning of Christian

discipleship as revealed in Matthew’s gospel, we
recommend this book by Dr. Ferguson as a helpful
guide to spiritual growth. He applies Scripture’s
teaching on topics including grace, repentance, the
new birth, calling, election, the war with sin,
and perseverance to our lives today.
CHR18BP Z PAPERBACK, 240 PAGES Z $10
The Hand of God

B Y A L I S TA I R B E G G
Our Sovereign Saviour
The Hand of God looks at the powerful
BY RO G E R N I C O L E
lessons we can learn from the life of Joseph.
Dr. Begg pays close attention to the theme of “The essence of the Reformed faith,”
divine sovereignty found throughout Joseph’s according to Dr. Nicole, “is the sovereignty
life and applies it to believers today. of Christ.” This work collects the essays of
Dr. Roger Nicole, one of America’s greatest
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T O L L E L E G E T A K E U P A N D R E A D
When Wright Is Wrong

B Y K E I T H A . M A T H I S O N
I f you are a reader of contemporary

theological works and you have
not already encountered the name
put it very simply, Wright argues that
the church has misunderstood the
doctrine of justification for centuries.
“N.T. Wright,” you will. Wright is the Justification, he argues, does not deal
Anglican Bishop of Durham, and he is with how one becomes a Christian.
one of the most prolific biblical schol- Instead it is a declaration that one
ars of our day. I first encountered is already a Christian. Also, accord-
Wright’s name years ago while doing ing to Wright, justification does not
research on the topic of eschatology. involve the imputation of Christ’s
His work on the Gospels provided a righteousness because such an idea is
number of insights that assisted me in nonsensical. Furthermore, our future
my own work. His magisterial book justification is based on our whole life,
on the doctrine of resurrection will or as Wright says, on the basis of our
likely be the standard work on the “works.” This future verdict, based
subject for decades to come. Since on works, is received in the present by
my reading of Wright at the time was faith. The reason for the controversy,
limited primarily to what he was say- then, should be evident.
ing in regard to specific Gospel texts A number of brief critiques of
related to eschatological issues, I Wright’s doctrine have been written
would never have guessed how con- over the last several years in journal
troversial he would soon become. articles, book chapters, and denomi-
The questions raised in connection national study reports, but to my
with Wright’s work on the Gospels knowledge there has not, until now,
were not unusual for that branch of been a comprehensive book-length
biblical research. Wright, however, response to Wright’s teaching on the
has not limited himself to study of subject of justification. John Piper’s
the Gospels, but has also written The Future of Justification: A Response
extensively on Paul. Unlike his work to N.T. Wright (Crossway, 2007) fills
on the Gospels, his study of Paul has this void in the literature.
caused great controversy. But why? The need for such a book is evi-
What could Wright have possibly said dent because the subject matter is so
that would create such a furor? To important and because Wright is a

very popular author who has gained thing the Reformers said, only in dif-
a hearing among evangelicals. Piper ferent words. In chapter 8, Piper shows
makes it clear from the beginning the speciousness of this claim.
that he is not writing in order to In chapters 9 and 10, Piper turns
score points. In fact, he includes a to an examination of Wright’s under-
brief section on the manner in which standing of Paul’s opponents. These
controversy should be conducted by chapters are a brief critique of what
Christians. Piper himself practices has come to be known as the “New
what he preaches throughout the Perspective on Paul.” In contrast to
book, never letting emotion cloud his Wright and others who claim that the
judgment. This does not mean that Judaism of Paul’s opponents was a
Piper comes across as detached. On religion of grace, Piper demonstrates
the contrary, his passion for the truth that Paul was confronting a deep-
is evident on every page, but he does seated legalism. In his final chapter,
not allow his passion to reduce his Piper summarizes the content of his
arguments to a shouting match. book Counted Righteous in Christ,
In eleven chapters, Piper methodi- setting forth the biblical case for the
cally examines every aspect of doctrine of imputation.
Wright’s doctrine of justification, Wright has written in one place, “I
caref ully demonstrating frequently tell my stu-
where Wright has gone
astray. In chapter 1, he
looks at some of the prob- The Future of Justification
lematic methodological by John Piper
presuppositions underly-
John Piper analyzes the
ing Wright’s exegesis.
He then moves on to an teachings of N.T. Wright on the
examination of Wright’s topic of justification and calls
“law-court” metaphor, the church to discernment.
showing where Wright Available at www.ligonier.org
has misunderstood the
meaning of the concepts
of “justification” and “righteousness.” dents that quite a high proportion of
Wright, according to Piper, has con- what I say is probably wrong, or at least
fused that which righteousness does flawed or skewed in some way which I
with that which righteousness is, and do not at the moment realize. The only
this has skewed his entire doctrine. problem is that I do not know which
In chapters 5 and 6, Piper critiques bits are wrong; if I did I might do some-
Wright’s explanation of the relation- thing about it.” In this book, Piper has
ship between justification and the done Wright a great favor by showing
Gospel, and in chapter 7, he looks at him at least one of the wrong “bits.”
one of the most serious problems with
Wright’s doctrine, namely, his asser- Dr. keith A. Mathison is an associate editor of
tion that the basis of our final justifica- tabletalk magazine and will be writing the book
reviews for tolle Lege this year.
tion is our own works. Wright claims
that he is saying essentially the same For more reviews go to www.ligonier.org/bookreviews

truths We confess, Vol. 1–3 BY R . C . S P RO U L
In his three-volume exposition of the West-

minster Confession of Faith, Dr. Sproul writes TRU05BH Z HARDCOVER, 225 PAGES Z $22
with both insight into current issues and clarity TRU08BH Z HARDCOVER, 368 PAGES Z $25
for lay readers. Volume 1 covers chapters 1–8, TRU09BH Z HARDCOVER, 225 PAGES Z $22
Volume 2 covers chapters 9–22, and Volume 3 TRU10BH Z VOLUME 1–3 SET Z $69
covers the remaining chapters 23–33. This set

will help explain such doctrines as providence,
justification, free will, assurance, and God’s covenants. Every discussion is geared toward bringing
us to a deeper knowledge of and greater love for the covenant theology set forth in God’s Word.
New to Our Catalog
Simple Gifts
BY SAINT ANDREW’S
STRINGS
Simple Gifts features the string

quartet from Saint Andrew’s
Chapel in Sanford, Florida,
performing thirteen traditional
hymns and other favorites.
Included on this CD is a recording
of “Come Thou Savior,” a
communion meditation-hymn
written by Dr. Sproul.
SIM03CI Z 1 MUSIC CD Z $17
The Five Dilemmas of

Calvinism
BY C R A I G R . B ROW N
Written in a winsome and engaging

style, Brown’s work is an excellent
primer on Calvinism and some of
the critiques that have been leveled
against it. As such, the book provides
both apologetic help for Calvinists
and answers for Arminians with
honest questions.
FIV04BP Z PAPERBACK, 127 PAGES Z $9
m i n i s t r y f o c u s
Does our evangelism introduce

people to t he biblical Jesus?
2 0 0 8 N ational C onference P re v iew
N early half the population of

the United States claims to be
“born-again.” Self-identified “evan-
best life now” or that “He wants to be
our best friend,” and not that He is our
Savior from enslavement to sin and the
gelicals” are a voting bloc courted by righteous judgment of God. As such,
our major political parties, and a large He demands a life of costly disciple-
percentage of citizens attend church ship (Luke 14:25–33).
ser vices at leas t This spring we invite
once a week. Yet, as you to join us as we
we look at the cul- seek to help the
ture around us, an church address these
unmistakable ero- critical issues. On
sion of the Judeo- March 13–15, 2008,
Christian ethic has Ligonier Ministries
taken place. God will hold it s 21s t
is regularly blas- annual national con-
phemed, professing ference, “Evangelism
believers often live According to Jesus,”
no differently from non-Christians, in Orlando, Fla. During three days of
and many churches are captive to the worship, fellowship, encouragement,
trends of this present age. study, and prayer, we will proclaim
Two factors explain this set of con- the different aspects of the Gospel
tradictory realities. First, the church and explain how they must impact our
has failed to preach the biblical evangelism. Joining us will be respect-
Gospel. Instead of preaching about ed pastors, theologians, and leaders
mankind’s depravity and the truth Sinclair Ferguson, Steve Lawson,
that citizenship in the kingdom of John MacArthur, C.J. Mahaney, R.C.
God comes only by the imputation of Sproul Jr., and Joni Eareckson Tada
Christ’s righteousness, we hear about — all of whom will remind us of the
a powerless and insipid Creator and great truths of the Gospel and help
the cheap grace He lavishes upon us evangelize more effectively.
all. Secondly, because the church has It is imperative that we preach no
failed to preach the biblical Gospel, other Gospel than the one delivered
our evangelism has too often intro- by our Lord and His apostles. Join us
duced people to the wrong Jesus. We in March as we explore and apply the
are told that “Jesus can give us our faith once delivered to the saints.
N A t i o N A L c o N f E r E N c E
Over 6,000 people joined us at the annual Ligonier Ministries’ National Conference in
Orlando last year. Dr. Steven J. Lawson, senior pastor of Christ Fellowship Baptist Church,
introduced Dr. Sproul on the opening day. Dr. Sproul, Dr. Lawson, and other prominent pastors
and theologians will be speaking on Evangelism According to Jesus at this year’s conference.
Guests include noted speaker Joni Eareckson Tada, founder of Joni and Friends.
S e e k y e F I R S t
I n k l i ng of Wonde r
B Y R . C . S P R O U L J R .
I am a Calvinist. No, better to say

that I am a rabid Calvinist. I am
the son of a Calvinist. My spiri-
Calvinist be shaped by someone from
the other side?
One might expect that the answer
tual grandfather was the Calvinist’s would be Mere Christianity. In that
Calvinist, John Gerstner. When I important work from Lewis he lays
consider my own theological educa- out the importance of not append-
tion, I divide it into three equal parts. ing sundry appellations to our
First, I was raised by R.C. Sproul. Christianity. We ought not be veg-
Calvinism not only runs in our blood, etarian-Christians or Libertarian-
but it gave the savor to our soup. It Christians. We ought instead to be
was the spice in our stew. The ghost Christians. It’s a sound enough point,
of John Calvin haunted my home, as long as we understand the wisdom
and for that I give thanks. Second, of Spurgeon, that Calvinism isn’t
I studied theolog y at Reformed the icing on the cake of Christianity,
Theological Seminary. There, all my but is the substance of it. Still, this
professors were required to affirm isn’t why Lewis, despite not being a
their commitment to Calvinism as a Calvinist, has had such a profound
prerequisite for their employment. influence on me. Truth be told, and
Third, as a boy, with the able aid of while I am loathe to cause this great
my pastor, I studied The Westminster man to spin in his grave, I love Lewis,
Shorter Catechism for Study Groups, despite the painfully obvious truth
by G. I. Williamson. It was there that that he was not a Calvinist, because I
the pieces fell into place. am a Calvinist.
When I was in high school, while The great thing about Calvinism,
others were souping up their cars rightly understood, is not its empha-
or lining up their dates for Saturday sis on the sovereignty of God. That
night, I was in my room, read- instead is but a symptom of a previous
ing Calvinists. My children are commitment. Calvinism, as a system,
Calvinists, and I pray their children emphasizes the gap between God and
will be Calvinists as well. Yet, if I am man. It is a system of thought that
honest and consider those men who affirms that God is God and that we
have most shaped my own think- are merely men. It is a system that
ing, right after my father and John seeks always to awaken as many peo-
Gerstner, there stands “Jack,” C.S. ple as possible to the holiness of God.
Lewis. How could such a fervent Somehow, some way, Lewis,

escaped becoming a Calvinist, while around us. We discern, as we do in
his life’s work was committed to this The Screwtape Letters, the foolishness
great, fundamental Calvinist truth, of folly, and why and how we always
that God is God and that we are not. seem to fall for it.
The center of his theology was not the In the end the message is simple
sovereignty of God. It was instead, enough — God is God, and we are not.
perhaps slightly more at the center of We will not enter the kingdom of God
reality, the wonder of God. until we learn to do so not as theo-
Lewis builds an entire world logical scientists, but as children. The
around the wonder of God in his secret of spiritual maturity, accord-
Chronicles of Narnia. There we dis- ing to Jesus, is learning to be like
cover that Alsan is not a tame lion, children. When we come to Narnia,
that he has not only consumed little therefore, we do not come as more
girls but has consumed whole cities sophisticated versions of Peter, Susan,
of children. There we witness cre- Edmund, and Lucy, but as more jaded
ation as it truly was, not a marvelous versions, who must learn from our
feat of modernist engineering, but spiritual betters — children.
the fruit of beauty, the result of a
song. There we come to discern
the relationship of life on earth, C.S. Lewis was not a
as it is in heaven, as the Pevensies
move further up and further in, at
Calvinist, though by God’s
the “beginning” of the story. grace he is one now.
We are taught the transcen-
dence of God in The Abolition
of Man. There we learn, long before Lewis was not a Calvinist, though
any of us were even aware of post- by God’s grace he is one now. He was
modernism, that the great evil at instead a grown child who can lead
work behind this world view is us into the maturity of childhood. He
false — beauty is not in the eye of the was gifted by God to gift us in this
beholder; rather, it is the manifesta- way — he teaches us to be as children,
tion of the very character of God. In that we might enter into the kingdom
That Hideous Strength, the final chap- of God. He reminds us that God is God
ter of the Space Trilogy, we see the and that we are not. He reminds us
battle between the seed of the serpent that our response to this truth ought
and the seed of the woman as it really not to be mere theological specula-
is, a battle between officious pettiness tion, but mere Christianity — crying
masquerading as world-changing out to our Father to have mercy on us,
power and humble service as the true miserable sinners, and rejoicing that
linchpin of human history. He has done so in Christ. He reminds
We find the same principle at work us that this is how we move further up
in The Great Divorce, an allegorical and further in.
tale of the intersection of heaven and
hell. There we discover the soft real- Dr. R.C. Sproul Jr. is founder of the Highlands Study
ity that reality is more solid, more Center in Mendota, Virginia.
substantial than the folly of the world
t R u t H & C O n S e Q u e n C e S
T he Key to C.S. Lew is

B Y G E N E E D W A R D V E I T H
C . S. Lewis was not only a Christian

apologist and lay theologian. He
was also an unusually imaginative
sive volume in The Oxford History of
English Literature, with the daunting
title English Literature in the Sixteenth
and creative novelist. And in his day Century (Excluding Drama), Lewis
job at Oxford and then Cambridge he not only discusses apparently every
was an astonishingly perceptive and work written in that century, he
influential literary scholar. develops the notion that there are two
At a time when the modernist liter- styles of poetry: the golden and the
ary establishment was obsessed with drab. Golden verse employs beautiful
depressingly bleak realistic fiction, language to evoke the transcendent.
Lewis sent readers’ imaginations soar- Spenser, Shakespeare, and Milton are
ing in his Chronicles of Narnia. While golden. Drab verse employs colloquial,
the modernists were looking down unadorned language to evoke the
their noses at popular genre fiction, cynical and down-to-earth. Donne
Lewis was writing the provocative and most poets currently in vogue are
science fiction of his Space Trilogy. drab. In other writings, Lewis defends
In his apologetic and theological Shelley (the atheist) for his golden
writing, Lewis was surprising both verse, while critiquing John Donne
non-believers and emotional pietists and T.S. Eliot (his fellow Anglican
in applying lucid, logical thinking Christians) for their drabness.
to argue that Christianity is actu- The point here is that Lewis was a
ally true. In his fiction, though, Lewis complex thinker with a wide-ranging
opposed the dull rationalism of his age sensibility. He was both logical and
to provoke in his readers feelings of wildly imaginative, conservative and
wonder, mystery, and longing. a non-conformist, a devout Christian
In his literary scholarship, Lewis whose faith was never stodgy or
taught modern readers, inhibited by limiting, but stimulating and liberat-
the blinders of their own narrow little ing. And I think I have found the key
time, how to respond to allegory (The to understanding Lewis in all of his
Allegory of Love), how to understand complexities and in all of his different
Milton (Preface to Paradise Lost), how kinds of writing.
to appreciate ancient cosmology (The Not long after he became a
Discarded Image), and how to read for Christian, Lewis wrote about his
pleasure (An Experiment in Criticism). conversion in an odd book entitled
In his breath-takingly comprehen- Pilgrim’s Regress. An allegory, like

John Bunyan’s Pilgrim’s Progress, it everything that Lewis would write is
depicts an everyman named John who summed up in the book’s subtitle: “An
reflects Lewis’ own spiritual jour- Allegorical Apology for Christianity,
ney. He leaves his childhood home, Reason, and Romanticism.”
Puritania, rebelling against its rules The phrase seems strange. The
and restrictions, just as Lewis left words do not seem to go together.
behind his protestant upbringing in Are not reason and romanticism
Northern Ireland. Just as young Lewis opposites? The Enlightenment’s Age
did, John falls in with characters like of Reason was countered, at least for
Mr. Sensible and Mr. Humanist and a while, with Romanticism’s Age of
faces the temptations of the spirit Emotion. And did not both move-
of the age (Freudianism, Marxism), ments oppose Christianity? And
as well as moral temptations (the yet, it is true that all three need to
Brown Girls, symbolizing lust, and the be defended, since they are all three
Clevers, symbolizing worldliness). All under attack. Today, even more than
along, John has glimpses of a far-away in Lewis’ time, our culture rejects
island, which fills him with transcen- not only reason but objective truth
dent longing, just as Lewis describes altogether. Romantic idealism has
in his memoir Surprised by Joy.
Eventually, through the mys-
terious leading of the “Man” Christianity offers not
(Christ), John comes to accept the
Landlord (God) and is received
only a world view but…
by Mother Kirk (the church). But a way to think and feel.
he still must travel a narrow path,
avoiding both the the arid rocks
on the North (symbolizing rational- been replaced with cynicism and
ism) and the fetid swamps on the nihilism. True, both rationalism and
South (symbolizing emotionalism). romanticism, by themselves, lead to
Eventually, he arrives at where he falsehoods and dead ends. But there
began, the faith of his childhood at is a legitimate use of reason and of
Puritania, which he now recognizes emotion. And Christianity is the only
was not about rules and restrictions world view big enough to account for
at all, but grace and faith. He then, like them both.
Bunyan, crosses the waters into the Christianity offers not only a
everlasting life beyond. world view but a sensibility, a way to
Pilgrim’s Regress is an odd book for think and to feel. Lewis addresses
many people, but it has always been both the head and the heart. He is an
one of my favorites. Its deft portrayals apologist for reason, romanticism,
of different philosophies and world- and — what holds them together —
views are insightful and illuminating. Christianity.
More than that, the book is an evoca-
tive fantasy — giants, dragons, and Dr. Gene Edward Veith is academic dean of Patrick
adventure — of the sort that Lewis Henry College in Purcellville, Virginia, and he is author
later would develop so thoroughly of Reading Between the Lines.
in The Chronicles of Narnia. And
| 800-435-4343 or WWW.LIGONIER.ORG | Next Month: The Prophetic Books of the Old Testament
2008 LIG ONIER MINISTRIES
N A T I O N A L C O N F E R E N C E
from Ligonier Ministries and Dr. R.C. Sproul
EVANGELISM ACCORDING TO JESUS
S I N C L A I R F E R G U S O N, S T E V E N J. L AW S O N,
J O H N M A C A R T H U R , C . J. M A H A N EY,
R .C. SPROUL, R .C. SPROUL JR ., AND
J O N I E A R E C K S O N TA D A
M A R C H 1 3 – 1 5 O R L A N D O , F L A .

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P U B L I S H E R Ligonier Ministries E X E C U T I V E E D I T O R R.C. Sproul E D I T O R Burk Parsons

R IGHT NOW COUNTS FOR E V ER BY R.C. SPROUL

C.S. Lewis emerged as a twentieth-century

icon in the world of Christian literature. His

prodigious work combining acute intellectual

reasoning with unparalleled creative imagi-

nation made him a popular figure not only in

the Christian world but in the secular world as

well. The Chronicles of Narnia and The Space

Trilogy, though rife with dramatic Christian

symbolism, were devoured by those matched by few of his twentieth-cen-

His was indeed a literary genius

6 TableTalk January 2008

of the truth claims of Christianity.

Table Talk January 2008 7

Help people grow in

knowledgeable and articulate

of life. As it goes forth, God’s † The Message of the Month

become partners. The monthly

learn more, please visit www.ligonier.org/partner or call 800-435-4343.

10 TableTalk January 2008

L ewis tells the complex story of

sophical The Pilgrim’s Regress (1933)

Academic and Author Oxford History of English Literature

L ewis was an academic. An Oxford

His strength lay in his use of the imagination rather

12 Tabletalk January 2008

Tabletalk January 2008 13

Tabletalk January 2008 15

16 TableTalk January 2008

Bishop of Birmingham, published resurrection, which is fundamental

TableTalk January 2008 17

L A M P P O S T I N A CO L D W O R L D ( 2 0 0 4 ) © ANNEKE SCHR AM / ISTOCKPHOTO

The most impor ta nt lessons that we ca n lea rn

in particular that it is possible to ‘receive’ it we exert our senses and

18 TableTalk January 2008

How the Narnian

I n addition to the general guide-

Tabletalk January 2008 19

about the stories, he added, “That pictures of “a faun carrying an umbrel-

20 TableTalk January 2008

We will not go wrong, therefore, if we simply

an original innocence; the struggle in the stories is that the religious

TableTalk January 2008 21

The Abolition of Man

Decades ago, C.S. Lewis saw the rise of relativistic

Mere Christianity has taken its place as one of the

“From what are the people being saved? Not from

F iction is filled with stories of rescue. Noble

table talk January 2008 23

P atience is a virtue, it is said, probably because waiting is so difficult. Young

COR AM DEO Living before the face of God

24 table talk January 2008

MattHeW 1:1 “The book of the genealogy of Jesus Christ,

Living before the face of God COR AM DEO

table talk January 2008 25

MattHeW 1:2–11 “Salmon the father of Boaz by Rahab,

COR AM DEO Living before the face of God

“From Abraham to David…fourteen