Doctrine Matters PDF

VOLUME 6 ISSUE 3 | SEPTEMBER 2016
- Now Available -
“This book - what a feast!”
- Robert W. Yarbough
“Barrett here covers all the theological bases – biblical, histor- “It is a massive understatement to say this book is much
ical, and systematic – as one might expect of a home run.” needed today. I cannot recommend it too highly.”
—Kevin Vanhoozer —Sam Storms
“Barrett …competently demonstrates the relevance of the “Barrett’s knowledge is very broad and his position thor-
doctrine of Scripture in our day.” oughly biblical.”
—D. A. Carson —John Frame
“In very readable prose Barrett graciously provides thought- “Barrett draws in the Bible’s own Trinitarian, covenantal,
ful and nuanced responses to the objections of critics of this and salvation-historical themes to offer a persuasive alter-
doctrine.” native to various attempts to evade scriptural authority.”
—John D. Woodbridge — Michael Horton
500 YEARS
AFTER THE REFORMATION WE NEED TO RECOVER THE
5 SOLAS AND RESTATE THEM FOR A NEW GENERATION
FROM THE EDITOR
EXECUTIVE EDITOR
Matthew Barrett
S
STAFF EDITORS ay the word “doctrine” in church and you will get some strange
Matt Manry
looks. Say it again and you will find yourself sitting all alone. For
Timothy Raymond
Matthew Claridge many Christians today doctrine seems miles removed from real life
Gary Steward in the church. Doctrine is for academics that spend their time speculating
Joshua Greever in their ivory towers. It’s the stuff of the head, but Christians are to be
Catharine Clayton concerned with matters of the heart. Plus, shouldn’t we just stick to
John Ferguson reading the Bible anyway?
David Livernois
Theodore Lee Perhaps this will come as a surprise to some, but the Bible is doctrine’s
Ryan Modisette number one fan. In fact, for Jesus and the apostles doctrine was everything.
Chris Holmes It really mattered. Entering the kingdom of God, a proper understanding
Steve Lee
Jake Grogan of the gospel, and a real relationship with the living God all hinge upon
one’s doctrinal beliefs concerning the character of God, the heinousness
DESIGN DIRECTOR of sin, the divine identity of Christ, and the nature of the cross.
Lee Comings
Doctrine is so important to the biblical authors that Paul told Titus to
EDITORIAL COUNCIL teach only what “accords with sound doctrine” (Titus 2:1). And when Paul
Thomas Schreiner spelled out the qualifications to become an elder in the church, an ability
Fred G. Zaspel to teach biblical doctrine was at the top of the list. “He must hold firm to
Ardel B. Caneday the trustworthy word as taught, so that he may be able to give instruction
in sound doctrine and also to rebuke those who contradict it” (Titus 1:9).
ADVERTISING
To advertise in Credo Magazine In this issue of Credo Magazine, several pastors and theologians help us
[email protected] understand just how much doctrine matters for the Christian life and for
the church. We will discover that doctrine infiltrates the songs we sing,
PERMISSIONS the sermons we preach, and the way we counsel each other as disciples
Credo Magazine grants permission of Christ. We will learn that nothing could be more critical to a right
for any original article to be
relationship with God and others than sound doctrine. Whether we realize
quoted provided Credo Magazine
is indicated as the source. For use it or not, doctrine is a way of life. The Christian life depends entirely upon
of an entire article permission sound doctrine. In short, doctrine matters.
must be granted. Please contact
[email protected] Matthew Barrett
Executive Editor
4 | C REDO M AG AZ I NE | SEPTEMBER 20 16
CONTENTS
FEATURES
YOU ARE WHAT YOU THINK
10 Tearing Down Popular Theological Fallacies 6. 10 QUESTIONS
By David B. Garner
WITH LELAND RYKEN
18 THINK GOD’S THOUGHTS AFTER HIM 44. BOOKS UNDER REVIEW

An Apologetic for Doctrine Union with Christ Revisited
By Jeremy Kimble By J.V. Fesko
The Pitcher Who Can Hit
24 DOES THEOLOGY MAKE A DIFFERENCE By Brad Bitner
IN THE PASTORATE? A Strong Case for Complimentarianism
By Scott Sauls By Jessalyn Hutto
A Fresh Approach to the History of Christ-
CALLING ALL THEOLOGIANS...
30 ian Thought
SERIOUSLY, ANYONE?
By Gary Steward
By Matthew Barrett
56. BARRETT’S BOOK NOTES

WATCH YOUR DOCTRINE
36 A Letter to a New Pastor
58. FIRST PRINCIPLES
By Raymond Perron B.B. Warfield on the Religious Life of
Theological Students
By Fred G. Zaspel
w w w. cr e do ma g . co m | 5
10 QUESTIONS
WITH LELAND RYKEN
Leland Ryken’s love for the classics, the Puritans, British gardens,
and the St. Louis Cardinals is contagious
Leland Ryken is Emeritus Professor of English have. Others may be skeptical. Reflecting
at Wheaton College, where he has continued to on your own career, how have you seen
teach part-time since his official retirement in students benefit by holding English litera-
2012. He also continues to publish and speak. He ture in one hand and the Bible in the other?
is the author of numerous books, including Words
of Delight: A Literary Introduction to the Bible, A I tell my students that a very fruitful two-way
Christian’s Guide to the Classics, and How to Read street exists between literature and the Bible. On
the Bible as Literature. Recently he has written a the one hand, knowing the Bible enables us to see
new biography of J. I. Packer with Crossway called much more in literature than we would otherwise
J. I. Packer: An Evangelical Life. see, partly because the Bible is the greatest source
and influence for English and American literature.
1
Your career has been a bridge between I agree with Northrop Frye, towering literary critic
two disciplines: English and the literature from a bygone era, that the Bible should form the
of the Bible. Many of our readers may be foundation for literary education. Traveling the
pleasantly surprised to learn that it is pos- other way, our knowledge of literature makes us
sible to integrate two disciplineslike you better readers of the Bible because the Bible is a
6 | CREDO M AG AZI NE | SEPTEMBER 20 16

very literary book that at the level of form and tech-
3
If you could recommend just three
nique requires that it be read as we read ordinary “classics” every Christian should
literature. People would handle the Bible so more read, what would they be and why?
skillfully if they simply applied what they know
about stories and poems in general to the Bible. I wrote my dissertation on John Milton’s Para-
Martin Luther was of the same opinion, inciden- dise Lost, so naturally I am partial toward it. It
tally, saying that by the study of literature “people embodies a Christian view of reality in a work of
are wonderfully fitted for the grasping of sacred high art. C. S. Lewis gave me the formula “line-
truth and for handling it skillfully and happily.” by-line deliciousness,” and Paradise Lost has it.
Pastors tend to limit themselves to read-
2
Secondly, since Shakespeare is the greatest En-
ing the Bible and books about the Bi- glish author, and since his tragedies are the highest
ble. Can a pastor (and his preaching) expression of his genius, I think a reader should
benefit from reading English literature? master at least one of the following three plays—
Macbeth, Hamlet, King Lear.
Acquaintance with English literature instills a
grasp of literary form and technique and there-
Thirdly, as a Christian critique of modern culture,
by improves a preacher’s ability to interact with
Leo Tolstoy’s novelette The Death of Ivan Ilych
the biblical text, which regularly employs literary
is hard to beat. I am partial toward it because my
techniques. One reason preachers often reduce
reading of it as a college sophomore was my first
the Bible to a set of ideas is that they do not know
really intense experience of a Christian classic,
how to interact with a literary text. Additionally,
showing me how Christian experience can be em-
the subject of literature is human experience as
bodied in imaginative literature. There is a sense
we live it, and contact with literature can awaken
in which it did for me what George MacDonald’s
the voice of authentic human experience that is
Phantastes did for C. S. Lewis: it baptized my
often lacking from the pulpit.
imagination.
Out of the abundance of one’s reading the min-
Your most recent book is a biography on
ister speaks, and much of the time our ministers
4
J. I. Packer (Crossway). Packer has been
speak from a somewhat sterile world of Bible
massively influential in the lives of many
commentaries and religious books. The pastors at
Christians today. Tell us, then, what will
the church where I attend regularly publish blurbs
be his single most important legacy that
on “my summer reading” or “books I am current-
he leaves behind?
ly reading” in the church newsletter, and virtually
all of the books are expository books dealing with
Packer is too large a figure to enable me to iden-
religion or leadership rather than works of imagi-
tify a single legacy, so I will name five areas in
native literature. This saddens me because it rep-
which Packer helped chart the direction of evan-
resents a missed opportunity.
gelical Christianity for at least half a century.
OUR KNOWLEDGE OF LITERATURE MAKES US
BETTER READERS OF THE BIBLE BECAUSE THE
BIBLE IS A VERY LITERARY BOOK THAT AT THE
all in the name of godliness? Do
LEVEL OF FORM AND TECHNIQUE REQUIRES THAT
you really think Christians today
IT BE READ AS WE READ ORDINARY LITERATURE. can benefit from these “worldly
PEOPLE WOULD HANDLE THE BIBLE SO MORE saints”?
SKILLFULLY IF THEY SIMPLY APPLIED WHAT
THEY KNOW ABOUT STORIES AND POEMS IN As the foundations of our culture con-
GENERAL TO THE BIBLE. MARTIN LUTHER WAS tinue to disintegrate around us, the Puri-
OF THE SAME OPINION, INCIDENTALLY, SAYING tans become more attractive with every
passing year. To begin, although the Pu-
THAT BY THE STUDY OF LITERATURE “PEOPLE
ritans were serious people, they relished
ARE WONDERFULLY FITTED FOR THE GRASPING life in a way that we can emulate. They
OF SACRED TRUTH AND FOR HANDLING IT believed the right things and can there-
SKILLFULLY AND HAPPILY. by serve as a ballast for us against the
aberrations of our day. If we hope to
(1) He defended the authority of the Bible and keep our bearings and sanity, one of the
encouraged Christians to make it central in their first things we should do is spend time reading the
lives. Puritans. They were godly people, and the very
nature of our times pushes us in the direction of
(2) He represented a conservative and traditional being secular people. I will speak personally in
voice in the face of liberalizing trends in society saying that we need all the help we can get to keep
and the church. us on the path that leads to life; the Puritans can
(3) He elevated the common person and devot- provide part of that help.
ed his professional life to doing theology for the
people of God (in the words of the title of a book This coming year will be your forty-ninth
published in his honor). year of teaching at Wheaton College!
(4) He gave us a model of someone who did the
task before him and left the results to God, as op-
Based on that experience, what word of
advice would you give to professors at
6
posed to being a celebrity and cultivating a fol- Christian colleges and seminaries?
lowing.
(5) Packer made his contributions to the church We live in inauspicious times for teachers, and I
chiefly through his publications, so we can say feel somewhat apologetic about having had my
that his greatest legacy has been his published career before the secular assault on Christian edu-
writings. cation became the threat that it is today, and when
students were more interested in learning than
You have also written on the Puritans. they are today. Within these reduced expectations,
5 Aren’t the Puritans just a bunch of “joy-

kills,” always walking around looking
I think that teachers nonetheless need to continue
to be idealists in regard to the possibility of mak-
to stamp out fun wherever it is found, ing a difference in students’ lives. The harvest is
8 | CREDO M AG AZ I NE | SEPTEMBE R 20 16
less abundant than it once was, but a harvest is still and the British love of nature has always been very
possible. I would also encourage teachers not to special.
abandon the traditional moorings of Christian ed-
ucation and culture. To adapt an axiom from T. S. It’s a rainy day and you have a fresh, hot
Eliot, the past is where we start from. cup of coffee. You have no grading to do,
no meetings to attend. It’s just you and
9
You’ve travelled a fair amount, including your books. Tell us, what book are you
7 trips to England. For our readers looking just dying to read?
to visit England, what three places would
you say are a “must see” and why? I will make a confession: most of my reading
grows out of either my teaching or my writing. I
Now that my Wheaton-in-England days are over, I do not lament this, but the public does not fully re-
am sometimes overwhelmed with nostalgia for the alize that the person who does not compose books
land of Britain. The places I miss most are the ex- and essays and public addresses is often “better
amples of cultivated nature as epitomized by Brit- read” (as we ordinarily use that phrase) than the
ish gardens and estates—Regent’s Park in London, writer and speaker. With that as foundation, I will
Penshurst Place in the Kentish countryside, Hamp- say that often I can’t wait to get to the next source
ton Court in suburban London. The Lake District that will yield information for my current writing
is of course a “must see” region. project. For at least a decade I have been compil-
I love the churches and sacred spaces of England, ing a list of “books to read in retirement,” but to
from Salisbury Cathedral (my favorite British ca- speak the truth, I have not yet gotten to it (though
thedral) to “George Herbert’s church” (as literary I have published more than a dozen books since
folk affectionately call it) at Bemerton, seating fif- my official retirement in 2012, most of them short
ty people and located a few miles from Salisbury. books).
The remains of the bombed-out Coventry Cathe-
Having lived in Wheaton, Illinois for so
10
dral and some features of the interior of the new
cathedral provide some of my most emotionally long, do you remember the golden days of
charged experiences in England. I also love liter- Michael Jordan and the Chicago Bulls?
ary sites—Milton’s cottage, the Shakespeare sites
in Stratford-upon-Avon, the Wordsworth houses in The professional sports teams in Chicago have nev-
the Lake District. er lit my proverbial fire, but certainly the Michael
Jordan era was a glorious one for anyone living in
8
What is a permanent legacy that you picked the Chicago area. I stand as tribute to the formative
up from your travels in England? influence that one’s place of origin and the athlet-
ic loyalties acquired in childhood exert throughout
My primary means of physical exercise is walking, one’s life. I have always been a St. Louis Cardinals
and it started with my sojourns in England. Walk- fan, as are my son and his family.
ing is also one of my primary contacts with nature,
1 0 | C REDO M AG AZI NE | SEPTEMBE R 20 16
Smith’s fancy shorthand expresses a desperate de-
E
very society has a rulebook, but living in termination: the incompatibility of theologies, such
one’s birth culture creates a blind embrace as Arminianism and Calvinism, mandate theologi-
of its practices, norms, and expectations. We cal uncertainty.
believe certain things about speech, social cues, and
even driving habits with little awareness of what we Evidently, we cannot trust our Bible, but not be-
prize or why we prize it. Behavior witnessed out- cause, as classic liberalism argued, the Bible itself
side the cultural rulebook tilts us off center, lead- is untrustworthy. Rather because we are. The ar-
ing us to a myriad of responses including inexpli- guments go like this: “Bible reading requires Bible
cable indignation. Identifying underlying cultural interpretation. Humans do Bible interpretation. Hu-
assumptions often requires an international friend mans produce disparate interpretations.” The con-
or a sociologist to hold up a mirror before our eyes. clusion? “All theological conclusions are inherent-
Even then we may resist its telling reflections. ly provisional.” The logic is formulaic: Same Bible
+ Different Conclusions = Uncertainty.
The theological world is no different. There is much
to celebrate in recent studies of ancient languages, Battle weary, yet longing for a foothold, most con-
Ancient Near East culture, Second Temple Judaism, servative Bible students stumble through the fog,
and biblical theology. Volumes of publication have hoping to land somewhere close to the truth. But
informed the Church usefully. But for all the good, in the journey, the demands for “epistemological
theology possesses its own contemporary rulebook, modesty”—that allegedly essential framework for
which has adopted a number of fallacies. I hold up contemporary theological discourse—swallow all
a mirror here for us to reflect on three of the most confidence whole. Inconclusiveness offers the only
common ones. socially acceptable posture toward biblical doc-
trine. Some have even argued that the very desire
Fallacy 1: All theology is tentative for certainty exposes psychological dysfunction.
Certainty is impossible; longing for it is person-
Like a riptide sweeping away even the Michael al weakness. So if you seek theological certainty,
Phelpses of theology, a societal vortex has snatched you may elicit an additional diagnosis for the next
every confident voice from theological discourse. DSM: the PTCD—Professing Theology as Certain
Theological statements, it is contended, never can Disorder.
be certain.
For Smith, the apparently irreconcilable difference
Such claims of theological uncertainty range from between Protestant theologies issued him divorce
the mildly humorous—“Put 10 theologians in a papers, so he left his Presbyterian heritage and wed
room and get 17 opinions on a doctrine or a Scrip- himself to Rome. Our goal here is to critique nei-
ture text”—to the sophisticated—as represented ther Rome on authority and certainty, nor Smith on
by the former Protestant turned Roman Catholic, his new theological marriage. But note well. He has
sociologist Christian Smith, who sees in Protes- grossly (and confidently) overstated the disparate
tant theology a “pervasive interpretive pluralism.” character of various evangelical theologies.
w w w. cr e do ma g . co m | 1 1
Yet we must ask whether his representative theo-
logical skepticism is necessary. Is all theology
IS ALL THEOLOGY REALLY TENTATIVE,
really tentative, inconclusive, and provisional?
Should we operate at all times with a hermeneutic INCONCLUSIVE, AND PROVISIONAL?
of doubt? Am I warped if I want certainty? SHOULD WE OPERATE AT ALL TIMES
WITH A HERMENEUTIC OF DOUBT? AM I
Epistemological modesty sounds so compelling, WARPED IF I WANT CERTAINTY?
so humble, so godly. After all, which of us wants
to claim we have the corner on truth? How can
we really know we are right and someone else is says. Evidently, the Almighty does not deem his
wrong? Though such “humility” seems so right on speech ambiguous.
the surface, a quicksand foundation lies beneath it.
In John 14:6, Jesus plainly affirms he is the only
Consider the words of Deuteronomy 6:4–7, as an access to the God of heaven. Should we entertain
example: his exclusivist assertions with skepticism? Are
we prepared to say that Jesus may be the Way, the
Hear, O Israel: The LORD our God, the LORD
Truth, and the Life? When Paul insists on the core
is one. You shall love the LORD your God
components of the gospel in 1 Corinthians 15:1–3,
with all your heart and with all your soul and
does the key purpose and power of Jesus’s gospel
with all your might. And these words that I
work lack sufficient clarity for us to grip it with
command you today shall be on your heart.
outright certainty? Would we contend that Jesus’
You shall teach them diligently to your chil-
life, death, and resurrection may provide the for-
dren, and shall talk of them when you sit in
giveness of our sins?
your house, and when you walk by the way,
and when you lie down, and when you rise. These questions do not deny interpretation of even
the plainest of texts. Scripture does not make brute
The Almighty expects us to keep his commands on
statements that circumvent our interpretive lenses.
our hearts and teach them to our children. How can
But human interpretation does not blockade cer-
we treasure them or teach them if we cannot really
tainty, because what God intends to communicate
know them? Are we prepared to say that the God
lucidly, he communicates lucidly. Our createdness
of Abraham, Isaac, and Jacob may be the one true
and fallenness present no barrier to our kind and
God, who may want us to teach our children about
gracious Creator.
the God who may be?
To be sure, Scripture does not reveal everything
Would we dare infer that God is unable or unwill-
with equal clarity. But “. . . those things which are
ing to speak to us in words we understand? In ei-
necessary to be known, believed, and observed for
ther claim, we deny what God himself insists and
salvation, are so clearly propounded, and opened
defy him personally. The First Speaker in the uni-
in some place of Scripture or other, that not only
verse intends that we understand his words, and
the learned, but the unlearned, in a due use of the
even builds human accountability into what he
ordinary means, may attain unto a sufficient un-
1 2 | CREDO M AG AZ I NE | SEPTEMBE R 20 16
derstanding of them” (Westminster Confession of rogant. Do you preach, “Thus says the Lord”? If
Faith 1.7). We dare not read pointed truth in Scrip- so, you commit homiletical hubris. Do you hold
ture and then object, “Did God actually say…?” personal theological convictions with, well…con-
viction? If so, your “holy” intolerance is wholly
Sound familiar? It should. We have heard that intolerable.
question before! Using the tools of hermeneutical
suspicion, the wily serpent (Gen. 3) inserted doubt Note to self: never speak as if with unbending au-
in our first parents’ minds about God’s Word. Satan thority, for to do so is divisive, unkind, and even
created confusion over the clear command of God; unchristian. Jesus would have us love, accept, and
he blew smoke into clear blue sky. Note well: the embrace all men, all thoughts, at all times. Calling
hermeneutic of skepticism was the product of the one religion better, let alone claiming one as ex-
enemy, not of God. Unbelief clouds the clear truths clusively right, is to draw boundaries that alienate.
of Scripture. Faith lasers through the fog and un- Theology that divides or makes people uncomfort-
derstands. able lacks moral credibility. Dogmatism wounds.
Ambiguity gently and kindly offers a safe place for
Fallacy 2: Theological certainty is arro- all thinking.
gance
Theological confidence, then, is not just inappro-
This fallacy draws immediately upon the prior one. priate; it is repulsive. Again the logic is formulaic:
The claim of comprehensive skepticism glides ef- Confidence = Arrogance. Uncertainty = Humility.
fortlessly from intellectual discourse to moral dis- Certainty and humility are incompatible in every
dain. The hermeneutic of doubt offers humility as way. Uncertainty tracks the moral high ground.
its moral defense.
But by whose judgment?
Are you confident in your faith? If so, you are ar-
Many have poked humorous-
USING THE TOOLS OF HERMENEUTICAL ly at God’s Ten “Suggestions.”
But any recasting of divine Word
SUSPICION, THE WILY SERPENT (GEN. 3)
hardly amuses (God, anyway).
INSERTED DOUBT IN OUR FIRST PARENTS’ Turning divine revelation into
MINDS ABOUT GOD’S WORD. SATAN human possibility is no longer to
CREATED CONFUSION OVER THE CLEAR speak for God, but to oppose him.
COMMAND OF GOD; HE BLEW SMOKE Diminishing divine authority by
INTO CLEAR BLUE SKY. NOTE WELL: THE so-called epistemological modes-
HERMENEUTIC OF SKEPTICISM WAS THE ty is a tool of covenant rebellion
against the God who has spoken.
PRODUCT OF THE ENEMY, NOT OF GOD.
Moral opposition against dogma-
UNBELIEF CLOUDS THE CLEAR TRUTHS OF tism is not humble opposition, but
SCRIPTURE. FAITH LASERS THROUGH THE a hellish distortion.
FOG AND UNDERSTANDS.
Ironically, in the world of “humble” uncertainty, humble is it to declare as unclear that which God
new certainties boldly rule. The reigning certainty has spoken clearly? To treat preaching of God’s
is global uncertainty. Its cousin inclusivism requires Word as a conversation or suggestion about divine
that the exclusivity of the gospel be exclusively ex- counsel rather than a declaration of divine authori-
cluded. If you are certain of your theology, you are ty attempts a coup on God and his Word.
naïve, stupid or an evil bigot. If you are certain
I humbly assert with full confidence, these things
of your uncertainty, you wisely and generously
ought not be.
share sentimental drivel—what the contemporary
world perversely calls love. May the words of Paul Fallacy 3: Doing is more important than
in Galatians 1:6–10 drive fear into our hearts over thinking
such distortion!
If confidence is a cultural sin, so too is any system
Further, to equivocate over that which God has of theological thought. Like a leaky pressure tank,
spoken unequivocally is indefensible hubris! How complaints blast from even churchgoers’ lips: Bi-
ble lessons are too content-heavy and too impracti-
cal, theology books too academic, scholarship too
IDEAS MATTER. THINKING SHAPES
scholarly, and think tanks too think-tanky. Preach-
LIFE. JUST ASK OUR UNIVERSITY ing? Well, let’s get real. Don’t bother us with the
PROFESSORS. IN FACT, IDEAS YIELD intricacies of the atonement; just talk about what
THE SUB-STRUCTURES FOR VALUES, Jesus would have us do. Three practical to-dos and
PRIORITIES, BELIEFS, CONVICTIONS, a heart-warming story, thank you very much.
AND PRACTICES. WE ARE WHAT Produced in ivory towers, theology fails to relate,
WE THINK. THIS PRINCIPLE BEGINS to connect, to compel. Soaking in a cesspool of
IN THE REALM OF THEOLOGY, THE empty rhetoric, doctrine stagnates and poisons.
QUEEN OF THE SCIENCES. WE ALL What we need, it is argued, is people who do rather
THINK ACCORDING TO A SYSTEM than people who think. Theology that only thinks
OF THEOLOGY. WE LIVE, CHOOSE, is theology that truly stinks.
THINK, AND WORSHIP ACCORDING The do-is-better-than-think argument turns quick-
TO WHATEVER THEOLOGICAL SYSTEM ly to the Bible itself. See for yourself. James in-
GOVERNS OUR THOUGHT. TO THROW sists, “be doers of the word, and not hearers only,
OUT THE REVEALED SYSTEMATIC deceiving yourselves” (James 1:22). Jesus him-
THEOLOGY IS TO REPLACE IT WITH ONE self elevates obedience when he warns the “Lord,
Lord” criers (Matt. 7:21). He further affirms,
OF OUR OWN.
“Blessed are those who hear the Word of God and
keep it!” (Luke 11:28). The Psalmist asks, “How
can a young man keep his way pure? By keeping
it according to your word.” (Ps. 119:9) and “I have
hidden your word in my heart that I might not sin
1 4 | C REDO MAG AZI NE | SEPTEMBE R 20 16

against you” (Ps. 119:11). More important it seems intrinsic self-interpreting authority ably governs
is what we do with the Bible, not what we think what we must think and what we must do.
about it.
Several implications flow. First, in order to be do-
But is the do-is better-than-think argument even ers, we must be knowers. That is, faithful doers do
practically defensible? Will it really do? the Word. Truth governs acts. Deeper knowing in-
deed comes by doing (Hebrews 5:14), but doing
To be fair, too much theological reflection has suf-
that precedes biblical knowing prejudices practice
fered abstraction and irrelevance, even deadness
because it assumes an a-biblical (even unbiblical)
(cf. James 2:14–26). Such so-called theology is
knowing. Doing augurs the truth more deeply in
tragic and tyrannical. Theologians rage over seem-
our souls, but the doing does not create the theolo-
ing minutiae, and evidence little concern over faith
gy; instead it deepens truth’s impact upon us.
and faithfulness. But a critical caveat is in order.
When casting darts from the armchair, the hurlers Second, faithful sermons are not to-do lists. Such
must confess their limits. Just because someone “practical” preaching unavoidably suffers from
does not readily see the relevance of doctrinal pre- moralism, and moralistic preaching is not gospel
cision does not mean it lacks relevance. One could preaching. It replaces gospel grace and glory with
hardly overstate the weightiness of one Greek let- glamor and glitz. In spirited (lower case ‘s’!) fash-
ter in the historic debates on whether Jesus was ion, the “doer” preachers make us feel bad about
God! The answer to this question only determined guilt yet good about our ability to do something, or
whether or not our salvation is a divine gift. That’s
all. Come to think of it, I am glad our forefathers
spent some 500 years thinking on this one. THE BIBLE, FROM GENESIS THROUGH
Ideas matter. Thinking shapes life. Just ask our
REVELATION, PRESENTS A SYSTEM
university professors. In fact, ideas yield the OF DOCTRINE, WHICH IS THE BASIS
sub-structures for values, priorities, beliefs, con- FOR OUR UNDERSTANDING AND OUR
victions, and practices. We are what we think. This ACTIONS. FAITH AND OBEDIENCE
principle begins in the realm of theology, the queen APPLY THE TRUTH (THEOLOGY)
of the sciences. We all think according to a system GIVEN BY GOD, NOT THEOLOGY
of theology. We live, choose, think, and worship CREATED BY MAN. APPLICATION
according to whatever theological system governs
our thought. To throw out the revealed systematic
RELIES UPON THE DIVINELY GIVEN
theology is to replace it with one of our own. SYSTEM OF THEOLOGY.
The proper question, then, concerns which system

of theology. Is it the God-given one or an idolatrous
counterfeit? Only the given system of doctrine in
Scripture can rightly judge. As the voice of God,
Scripture is its own final arbiter. And the Bible’s
they diminish our sense of guilt and stroke us with our theology; theology governs and corrects our
heart-warming platitudes. Oprah Winfrey can do practice.
both. Let’s leave these with her.
With the gale-force pressures to esteem doing over
By stark biblical contrast, biblical preaching calls thinking, systematic theology for many has been
us to act because of Jesus whom we know, the sal- relegated to the shelves of an earlier (and more
vation we possess, and the Spirit who indwells us. naïve) age. Many have openly repudiated system-
Moral “yes” to Jesus grows out of the redemptive- atic theology as a discipline. Others have retooled
ly prior and Spirit-applied “it is finished” of Jesus. systematic theology around some new and im-
Sermons, therefore, are not practical because they posed concept, such as “missional” theology. Such
tell us what to do. They are practical because they modifications are neither innocuous nor biblical.
point us to Jesus who is our life. Grace-filled obe-
No matter how well intended or passionate, so-
dience sprouts from the cross-centered life. Ser-
called “missional” theology inevitably redefines
mons that are faithful are first theological.
theology according to human activity rather than
Third, systematic theology rightly conceived is no divine revelation. The system of theology given by
imposition on the text of Scripture. Paul tells Tim- God must inform all mission; mission, however it
othy to “guard the deposit” (1 Tim. 6:20) and de- is couched or calibrated, must not commandeer our
scribes the redeemed Romans as those “who have systematizing. “Missional” theology commend-
become obedient from the heart to the standard of ably affirms the practicality of truth, but errone-
teaching to which you were committed” (Rom. ously hoists our work over God’s work in Christ as
6:17). The Bible, from Genesis through Revela- explained in Scripture.
tion, presents a system of doctrine, which is the
Combatting the trends, our delight in God’s Word
basis for our understanding and our actions. Faith
must make its system of doctrine govern our mis-
and obedience apply the truth (theology) given by
sion. Our doing must be seeded in God’s revealed
God, not theology created by man. Application re-
Word; only with deep roots in the vital nourishment
lies upon the divinely given system of theology.
of God’s Word will we grow like trees that bear
Systematic theology, in its proper form, derives fruit in season (Ps. 1). Faithful biblical thinkers are
from the text of Scripture. It draws upon the mean- biblical doers. Faithful doers continue to feast on
ing of texts in context, the meaning of passages God’s Word and its rich and relevant Christ-cen-
within books, and the meaning of books within the tered system of doctrine.
canon of Scripture. It should always be, as John
“Apart from me, you can do nothing,” Jesus says
Murray urges us, “radically non-speculative.” In
(John 15:5b). Any other arrangement of things will
other words, systematic theology—faithfully un-
ultimately fail. Fallacies always do.
derstood—is biblical. It is the teaching, including
the “good and necessary consequence,” of Scrip- David B. Garner is Associate Professor of System-
ture expressed. Systematic theology orients pasto- atic Theology at Westminster Theological Semi-
ral or practical theology. Practice must not create nary, Philadelphia, PA.
1 6 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

THE CHURCH AS EMBASSY OF CHRIST’S KINGDOM
407 pages, paperback, 978-0-8308-4880-5, $40.00
POLITICAL CHURCH “Leeman’s well-argued book is a

The Local Assembly as Embassy of Christ’s Rule
welcome reminder that the full
STUDIES IN CHRISTIAN DOCTRINE
reality of the church is to be found
Political Church
AND SCRIPTURE
Jonathan Leeman
Jonathan Leeman in the local congregation. I can-
not imagine that his book will not
What is the nature of the church as an institu- become a standard work in this
tion? What are the limits of the church’s polit- area of theological inquiry.”
Political Church ical reach? Drawing on covenant theology and
The Local Assembly the “new institutionalism” in political science, STANLEY HAUERWAS, Duke University
as Embassy of Christ’s Rule Jonathan Leeman critiques political liberalism

and explores how the biblical canon informs
Leeman
an account of the local church as an embassy of

Christ’s kingdom.
StudieS in
SerieS editorS: ChriStian
daniel J. treier and Kevin J. vanhoozer d o C tr i n e
and
SCripture
NEW STUDIES IN BIBLICAL THEOLOGY

CALLING ON THE GOD HAS SPOKEN
264 pages, paperback, 978-0-8308-2639-1, $24.00
256 pages, paperback, 978-0-8308-2640-7, $25.00
N e w S t u d i e s i n B i b l i c a l T h e ol o g y New StudieS iN B iBlical t heology
NAME OF THE LORD IN HIS SON

Calling on NEW STUDIES IN God has NEW STUDIES IN
the Name of
BIBLICAL THEOLOGY
Spoken in BIBLICAL THEOLOGY
the Lord J. Gary Millar

his Son Peter T. O’Brien
A biblical theology of prayer A biblical theology of Hebrews
Defining prayer simply as “calling on Peter O’Brien’s cohesive exposition
the name of the Lord,” Millar follows of Hebrews examines the major
the contours of the Bible’s teaching interlocking themes highlighted by
on prayer. In this NSBT volume, he the author addressing this “word
J. Gary Millar
shows how prayer is intimately linked Peter T. O'Brien
of exhortation” (Heb 13:22). The
Series Editor: D. A. Carson Series Editor: D. A. Carson
with the gospel and how it is primari- themes in this NSBT volume include
ly to be understood as asking God to God speaking, Christology, salvation,
deliver on his promises. the people of God, and warnings and
encouragements.
w w w.
I Vcr
P AeCdo
A D ma
EMIg
C .. Cco
OMm | 17
THINK
GOD’S THOUGHTS
AFTER HIM
AN APOLOGETIC FOR DOCTRINE
By Jeremy Kimble
1 8 | CREDO MAG AZI NE | SEPTEMBE R 20 16

A STUDY OF SYSTEMATIC THEOLOGY IS
NOT MEANT TO KILL YOUR HEART FOR
WORSHIP; RATHER IT IS INTENDED TO
S
ystematic theology is a phrase that may
bring exhilaration to some hearts, but more ENLIVEN YOUR AFFECTIONS FOR GOD
often it can bring thoughts of boredom, irrel- AND HIS GREATNESS.
evance, and even trepidation. Many churchgoers
hear the word “theology” and automatically think
such content is simply beyond them. In some con- ‘What does the whole Bible teach us today?’ about
versations I have heard people claim that theology any given topic.” In other words, systematic the-
is unnecessary and even dangerous, as it is likely ology takes more of a topical focus and analyzes
to kill your heart for worship. “Knowledge puffs the teaching of the entirety of Scripture on a major
up,” they say, and therefore it is best to avoid such theme, such as the Trinity, the nature of sin, the
matters. person and work of Christ, or the doctrine of the
church. Wellum and Gentry agree with this defini-
This claim, however, misunderstands the intention tion, but give more precision, saying that theology
of theology. A study of systematic theology is not involves “the application of Scripture to all areas
meant to kill your heart for worship; rather it is of life.” In their book Kingdom Through Covenant
intended to enliven your affections for God and his they elaborate on this point and offer the following
greatness. The right study of God should lead to an definition:
ever-deepening love for God and a desire to partic- Systematic theology, then, inevitably involves
ipate in the mission he has given us. As such, doc- theological construction and doctrinal formu-
trine is of utmost importance, and not just for those lation, grounded in biblical theology and done
in the academy, but also for all who are believers in in light of historical theology, but which also
Jesus Christ and part of the church. involves interacting with all areas of life—
My aim in this article is first to define systemat- history, science, psychology, ethics, and so
ic theology, then to offer a brief autobiographical on. In so doing, systematic theology leads to
synopsis of how I came to love systematic theolo- worldview formation as we seek to set the
gy, and, finally, to demonstrate the importance and biblical-theological framework of Scripture
relevance of systematic theology to the Christian over against all other worldviews and learn ‘to
life. In all of this, my goal is to offer an apolo- think God’s thoughts after him,’ even in areas
getic for Christian doctrine, so that, as Jonathan that the Bible does not directly address. In this
Edwards said, people’s affections for God can be important way, systematic theology presents
elevated, cultivated, and strengthened by the truth a well thought out worldview, over against all
of who God is and what he has done on our behalf. of its competitors, as it seeks to apply truth to
every domain of our existence.
What is systematic theology?
These definitions demonstrate that those who study
In his popular textbook, Systematic Theology, the Bible cannot avoid theology. It is a joyful result
Wayne Grudem has defined systematic theology of their labors, and one that enriches the way in
simply as “any study that answers the question which they love God and others. Systematic theol-
ogy, therefore, is crucial for the Christian life, for Upon graduation I entered seminary and my love
the lives of individual believers, for the life of the for systematic theology continued to intensify. I
church, and for our witness to the world. was involved in church ministry while in seminary,
and while all the classes were helpful in serving
My journey into the world of
as an associate pastor, I continued to find that my
systematic theology
classes in theology provided the go-to content for
My first exposure to systematic theology came in my teaching and preaching. I didn’t want my con-
high school. During my junior and senior year, an gregation just to know a few of the key stories of
interim pastor at our church took it upon himself the Bible; I wanted them to be conversant with the
not only to preach each week, but also to teach whole of Scripture, making the necessary textual
the high school Sunday School class. This pastor and thematic connections, and then understanding
slowly and methodically worked through various how that affected their worldview, value system,
doctrines. While I was not necessarily enthralled home life, vocation, and everything else about
by this kind of teaching at this stage of my life, it them.
was a first exposure and helped me understand the
This was confirmed even more in my heart when
major themes in Scripture.
I visited a school where I was considering doing a
I went to a Christian college, and as a Pastoral PhD in systematic theology. When I told the pro-
Ministries major I actually took six different theol- fessor my intention, he smiled and then went on
ogy classes. It was here that I first began to develop to describe systematic theology as “the great vac-
a love for the discipline. I realized that I am a big uum” discipline. What he meant by this statement
picture person. I love seeing how things fit togeth- is that systematic theology is a culminating disci-
er. While I thoroughly enjoyed the details of exe- pline, one where you must take into account all the
gesis and classes that focused on a particular book other facets of theological inquiry and bring them
in Scripture, I derived greatest enjoyment from together into a cohesive understanding for the
inter-disciplinary conversations that covered ex- present day.
egesis, biblical theology, historical theology, sys-
Why is systematic theology important
tematic theology, and practical theology. I loved
for all Christians
thinking in worldview terms and recognizing how
all of this truth affected every facet of life. The longer I have been in ministry, the more I have
IF A DOCTRINAL STATEMENT IS LOOSE AND BRIEF IN THE NAME OF

SOMETHING LIKE TOLERANCE, THIS WILL NOT ULTIMATELY BRING ABOUT
UNITY. CHURCHES MUST KNOW WHAT THEY BELIEVE AND LINK ARMS
WITH OTHERS WHO HOLD TO THOSE CONVICTIONS, ALL BASED ON THE
TRUTH OF GOD’S WORD. ROBUST THEOLOGY STATED OVERTLY IN THE
LIFE OF THE CHURCH WILL THUS HAVE GREAT EFFECT IN BRING ABOUT
UNITY IN THE CHURCH.
2 0 | CREDO M AG AZI NE | SEPTEMBE R 20 16

realized the importance of all Christians studying God’s character, and, therefore, he calls us to love
to show themselves approved workmen of God him with all (Deut. 6:4-5; Matt. 22:37), to love our
(2 Tim. 2:15), and this includes a thoroughgo- neighbors as ourselves (Lev. 19:18; Matt. 22:38),
ing knowledge of systematic theology. But, some and to be holy as he is holy (Lev. 11:44; 1 Pet.
readers may ask, why is systematic theology of 1:15-16). Theology both instructs us in these mat-
such importance to all Christians? Isn’t that stuff ters and highlights the promise of God’s gracious
reserved for the likes of pastors and seminary pro- empowerment to live out these realities, for “God
fessors? While in no way exhaustive, here are sev- is able to make all grace abound to [us] so that…
eral reasons why systematic theology is of such [we] may abound in every good work” (2 Cor. 9:8).
importance to the life of a Christian.
Third, while many people may think of theology as
First, sound doctrine will assist you in reading the divisive in nature, in fact sound doctrine is a great
Bible more effectively. As you understand the con- and needful means to unity in the church. From the
nection between the Bible and theology, you can earliest history of the church, systematic theology
think of feedback loops. In other words, reading has been key in outlining the beliefs of Christians
the Bible will sharpen your theological acumen, and setting the parameters of orthodoxy. When a
and as you continue to engage in theological inqui- local church gathers and the members ascribe to
ry this will help you read the Bible more accurate- a specific doctrinal statement, derived from sound
ly. This is, as Grant Osborne has said, a “herme- exegesis and theological formulation, this garners
neutical spiral” wherein we are better equipped to confidence in beliefs and a rallying point for the
think God’s thoughts after him. people. If a doctrinal statement is loose and brief in
the name of something like tolerance, this will not
Second, good Bible reading and theological study
ultimately bring about unity. Churches must know
should lead to increased love and holiness. One
what they believe and link arms with others who
could call love and holiness the two great roots of
hold to those convictions, all based on the truth
a tree from which spring the other communica-
of God’s Word. Robust theology stated overtly in
ble attributes of God. We learn from theological
the life of the church will thus have great effect in
inquiry that love and holiness are foundational to
bring about unity in the church.
Finally, systematic theology is a key discipline for
SYSTEMATIC THEOLOGY, the proper worship of God. This is true because,
THEREFORE, IS NOT INTENDED TO first, Scripture instructs us what proper worship
BE SOME ARID, DRAB ENTERPRISE of God should look like, both for the individual
RELEGATED TO THE IVORY TOWER Christian and for the church. We are not to deviate
OF THE ACADEMY. RATHER, IT IS from these norms, and therefore theology does us
a great service in clarifying what proper worship
INTENDED TO ENLIVEN OUR HEADS,
looks like. Theology also aims at stoking the flame
HEARTS, AND HANDS FOR THE of our affections for God. As we understand the
PERSON OF GOD AND THE WORK OF call to relate rightly to God, we understand that we
GOD TO THE GLORY OF GOD.
A STUDY OF SYSTEMATIC
THEOLOGY IS NOT MEANT TO
KILL YOUR HEART FOR WORSHIP;
RATHER IT IS INTENDED TO Christians must be able to think well in areas such
as biblical exegesis, biblical theology, historical
ENLIVEN YOUR AFFECTIONS FOR theology, worldview, ethics, philosophy, apologet-
GOD AND HIS GREATNESS. ics, and so on. Systematic theology is the single
discipline that brings these diverse disciplines to-
are to fear God, love him, delight in him, rejoice gether in a coherent format. As such, it is a cul-
in him, humble ourselves before him, repent be- minating discipline bringing together the various
fore him, pray to him, depend on him, sing to him, strands of data needed to love God rightly with our
and wait for him. Doctrine, rightly done, instructs minds. It also expands the capacities of our hearts
us about these matters and also gives us a heart to to see and savor the triune God and worship him
relate to God in these various ways. Theology is rightly. Finally, it provides the basis and impetus
not a cold, dead thing; it is meant to give life and for participating in the Great Commission to make
produce in us a passion for God and his purposes. disciples of all nations.
Theology for the world Systematic theology, therefore, is not intended to
be some arid, drab enterprise relegated to the ivory
These points of importance focus mainly on the tower of the academy. Rather, it is intended to en-
individual Christian and the church, but theolo- liven our heads, hearts, and hands for the person of
gy can also affect the world, and herein we find God and the work of God to the glory of God.
its relevance. Theology should shape our witness.
Systematic theology leads to apologetics—that is, Jeremy M. Kimble (PhD, Southeastern Baptist
to forming and defending the Christian worldview. Theological Seminary) is Assistant Professor of
While we recognize that it is God who gives the Theology at Cedarville University. He is the au-
growth (1 Cor. 3:6), we are called to plant and wa- thor of That His Spirit May Be Saved.
ter by sharing the gospel with those who do not
know Christ.
Recognizing also that the Spirit must work in the
heart of an individual for conversion, systematic
theology is a helpful tool in this enterprise as it
clarifies a Christian worldview and leads to cogent
arguments for the plausibility of that worldview.
As the majority of people in our churches work in
environments where many of their co-workers are
non-Christians, and as we interact with individ-
uals at restaurants, the gym, and sporting events,
the discipline of systematic theology becomes ex-
tremely relevant. It offers the framework needed
to explain, defend, and exult in the glories of the
gospel of Jesus Christ.
“Few books on the subject of God’s grace are as balanced,
practical, and clear as this one. This book is packed with
insight into the mysteries of why we do what we do and

how to live in the light of God’s grace.”
D O N A L D S . W H I T N E Y,
Professor of Biblical Spirituality and Associate Dean of the School of
Theology, The Southern Baptist Theological Seminary; author,
Spiritual Disciplines for the Christian Life
HOW GOD’S
U N L I M I T E D G R AC E
FUELS AND EMPOWERS
OUR OBEDIENCE
w w w. cr e doCma g . co m |R2G3
R OSSWAY.O
BY SCOTT SAULS
2 4 | C REDO MAG AZI NE | SEPTEMBE R 20 16

James says the same thing, perhaps even more
I
n the world of ministry and ministers, there is bluntly, when he says that having the most sound,
often a love/hate relationship with theology. On water-tight, correct system of doctrine by itself
the one hand, we love theology because it gives puts us in the same category as the devil of hell.
us an ordered, systematic, and storied picture of “Even the demons believe,” James says, “and they
the sixty-six books of the Bible. We might say that shudder” (James 2:19).
theology packages the Bible - which for many can
I think what both Paul and James were getting at
feel uncomfortable - into a more digestible, less
is this: It is quite possible to memorize the whole
intimidating, easier to understand, and organized
Bible and to affirm and believe and even preach
whole. At its best, theology gives us an interpre-
every single word that it says, and still not be even
tive lens from which to more clearly see God, the
remotely submitted to it. To the degree that this
world, our neighbor, and ourselves. It anchors us
is the case, we, like the demons, should begin to
and forms our most deeply held convictions. It
shudder. And then we should run to Jesus, imme-
gives us greater certainty about things that are true
diately.
and things that are not; about things that should be
treated as lovely and things that should be treated LIKE A SKELETON
as repulsive; about things that are healthy and that
enhance life, and things that are harmful and di- My predecessor at Christ Presbyterian Church,
minish life. On the whole, and when handled with Dr. Charles McGowan, once shared a metaphor
humility and care, theology can be a tremendous with me that I found both humorous and helpful.
asset to our existence. He said, and I paraphrase: “Scott, I believe that
in the life of a Christian, theology should func-
On the other hand, if handled poorly, theology tion like a skeleton. The skeleton is, of course,
can turn us into the worst versions of ourselves. absolutely necessary for providing structure and
As Paul was quick to warn the Corinthian saints, strength to the rest of the body. But, like a skele-
we can fathom all mysteries, but if we don’t have ton, if our theology is the only thing or even the
love, we have and we gain nothing (1 Cor. 13:1). main thing about our spirituality that is visible to
AT ITS BEST, THEOLOGY GIVES US AN INTERPRETIVE LENS FROM

WHICH TO MORE CLEARLY SEE GOD, THE WORLD, OUR NEIGHBOR, AND
OURSELVES. IT ANCHORS US AND FORMS OUR MOST DEEPLY HELD
CONVICTIONS. IT GIVES US GREATER CERTAINTY ABOUT THINGS THAT
ARE TRUE AND THINGS THAT ARE NOT; ABOUT THINGS THAT SHOULD
BE TREATED AS LOVELY AND THINGS THAT SHOULD BE TREATED AS
REPULSIVE; ABOUT THINGS THAT ARE HEALTHY AND THAT ENHANCE
LIFE, AND THINGS THAT ARE HARMFUL AND DIMINISH LIFE. ON THE
WHOLE, AND WHEN HANDLED WITH HUMILITY AND CARE, THEOLOGY
CAN BE A TREMENDOUS ASSET TO OUR EXISTENCE.
TO LOVE GOD FULLY, WE MUST FIRST HEAR FROM HIM CLEARLY—NOT
FROM CULTURE OR THE LATEST RELIGIOUS TRENDS OR OUR FEELINGS,
BUT FROM HIM—PRECISELY HOW IT IS THAT HE WISHES TO BE LOVED.
CAN A HUSBAND REALLY LOVE HIS WIFE IF HE FAILS TO STUDY HER—
WHAT SHE LOVES, WHAT MAKES HER FEEL LOVED, WHAT MAKES
HER TICK? SIMILARLY, WHEN WE LIMIT OUR KNOWLEDGE OF GOD BY
LIMITING OUR PURSUIT OF THEOLOGY AND SOUND DOCTRINE, WE
LIKEWISE LIMIT OUR ABILITY TO LOVE HIM RIGHTLY.
others, it means that we are either spiritually sick faithfulness, gentleness and self-control—we run
or spiritually dead.” the risk of missing the entire point. Deep knowl-
edge of Scripture as the sword of the Spirit, and
Ouch. And yet, so spot on. In his skeleton meta-
the sound doctrine that flows from it, must always
phor, Charles was in a way explaining why some
lead to manifestations of the fruit of the Spirit.
people think of seminary, the place where many
aspiring ministers go to become sound in their So, should we cease to study the Scriptures and
theology, as a “cemetery.” Those who think of engage with theology for fear of our faith landing
seminary in this way are concerned that the study in the cemetery? Should we so fear a knowledge
of Scripture might become so much of an aca- that “puffs up” that we downplay theology alto-
demic exercise that the pursuit of God wanes into gether? Shall we assume the popular stance that
a dull, lifeless, and in many ways useless endeav- says, “Don’t give me doctrine, just give me Je-
or. Positively, these are also people who have not sus,” forgetting that “Give me Jesus” is a state-
forgotten that the first and greatest commandment ment that is, to be sure, loaded with doctrine?
is to love the Lord our God with our whole selves,
Rather than relegate the pursuit of sound doctrine
and to love our neighbor as ourselves.
to the cemetery, I believe that we must instead re-
SEMINARY OR CEMETERY? deem and restore the term to its original intent:
“Do not be conformed any longer to the pattern of
Charles McGowan’s skeleton metaphor is espe-
this world, but be transformed by the renewing of
cially relevant for those of us who come from a
your mind” (Rom. 12:1-2).
Reformed Presbyterian tradition. You see, we
Reformed folks are known for priding ourselves Wherever Scripture talks about sound doctrine,
on our sound doctrine (and I don’t use the word the Greek word that is translated “sound” was a
“priding” lightly). Most of us would say that common medical term meaning “healthy.” The
sound doctrine—that is, a biblically-grounded, skeleton is by no means an enemy to health, but is
water-tight theology—is the greatest strength of a friend and supporter of it.
our particular tradition. And indeed this may be
DOCTRINAL PEOPLE WHO ARE NOT
true. However, when we fail to prioritize the life
DOCTRINAIRE
of the heart as a logical and necessary fruit of the
life of the mind—manifest through things like When I was a first-year student at Covenant Theo-
love, joy, peace, patience, kindness, goodness,

A PUFFED UP PASTOR WILL
ATTRACT AND AFFIRM A PUFFED
UP CONGREGATION. SIMILARLY, A trine is therefore essential. As the pastor’s health
THEOLOGICALLY SHALLOW PASTOR (or lack thereof) goes, so goes the community that
WILL ATTRACT AND AFFIRM AN UN- he serves. A puffed up pastor will attract and af-
ROOTED CONGREGATION. NEITHER firm a puffed up congregation. Similarly, a theo-
ONE IS DESIRABLE. logically shallow pastor will attract and affirm an
un-rooted congregation. Neither one is desirable.
While the first will be experienced as distant and
logical Seminary, Dr. Dan Doriani taught us that cold, the second will be experienced as squishy,
the academic pursuit of God does not have to lead and highly susceptible to being “tossed about by
us to the proverbial “cemetery.” Rather, to the de- every wind and wave of doctrine” (Eph. 4:14). In
gree that we come to love the Lord our God with either case there will be zeal, but the zeal will be
our minds, we will be rightly equipped to healthi- misguided and unhealthy because it is not accord-
ly and rightly love him with our hearts, souls, and ing to knowledge.
strength also. To love God fully, we must first hear DISCIPLES OF CULTURE INSTEAD OF
from him clearly—not from culture or the latest JESUS
religious trends or our feelings, but from him—
precisely how it is that he wishes to be loved. Can A chief reason why a commitment to sound doc-
a husband really love his wife if he fails to study trine should be preserved is that without it, we and
her—what she loves, what makes her feel loved, those we serve put ourselves at risk of becoming
what makes her tick? Similarly, when we limit our disciples of (doctrinaire or doctrine-less) culture
knowledge of God by limiting our pursuit of the- instead of Jesus. Staying rooted in Scripture-based,
ology and sound doctrine, we likewise limit our sound doctrine keeps us wise. That is, it keeps us
ability to love him rightly. rooted in God’s ways, which are higher than our
ways, and in God’s thoughts, which are higher
So then, what we are talking about here is not the than our thoughts. Culture will shift, and human
ceasing of all things doctrinal, but of all things doc- opinion will shift, but truth will not.
trinaire. The New Testament Pharisees provide a
portrait of this. To be doctrinaire is to be puffed up, This is what makes the Bible, and healthy theolo-
prideful, spiritually bloated, and relationally intim- gy that proceeds from it, so relevant: It shows no
idating and non-accessible. To be doctrinaire is to interest in being relevant. Instead, it enters and
read our Bibles every day and be in three weekly scrutinizes our human systems, philosophies, and
Bible studies, while actively serving and loving no theological constructs, both affirming that which
one. It is to think too highly of ourselves and too is good and true, and correcting that which is not.
lowly of our neighbor, perhaps even thanking God WHEN THEOLOGY CATCHES FIRE
“that we are not like other men” as the Pharisee did
in Luke 18. A second and chief reason why sound doctrine is
important for ministers is that, as McCheyne once
For pastors, a richly developed, scripturally said, the most important thing that a minister can
grounded, sound, studied, robust, and healthy doc- give to his people is his own holiness. We pastors
WHEN WE BLEED BIBLE, THAT IS, WHEN OUR DEMEANORS SHOW THAT WE
ARE INTO THE TRUTH BECAUSE THE TRUTH HAS GOTTEN SO INTO US, IT
BECOMES INFECTIOUS AND CONTAGIOUS. FOR US AND FOR THE PEOPLE
THAT WE LEAD, THE VIRTUES OF THE KINGDOM—OF LOVE AND THE FRUIT
OF THE SPIRIT—ARE CAUGHT, NOT ACHIEVED.
can only lead our people as far as we ourselves horse in a retired place, as my manner com-
have gone with God. We see this in the apostle monly has been, to walk for divine contempla-
Paul, who wrote, “That which I first received from tion and prayer, I had a view that for me was
the Lord, I then delivered to you…” (1 Cor. 11:23). extraordinary, of the glory of the Son of God,
We also see it in the twelve disciples, who had be- as Mediator between God and man, and his
come like Jesus as a result of being with Jesus, tak- wonderful, great, full, pure and sweet grace
ing upon themselves his easy yoke and light bur- and love, and meek and gentle condescension.
den of grace, learning from him, and through this This grace that appeared so calm and sweet,
finding rest for their souls. Then, and only then, appeared also great above the heavens. The
were they prepared to carry his grace and truth to person of Christ appeared ineffably excellent
the world, plant and pastor churches, and do many with an excellency great enough to swallow
good works in his name. up all thought and conception ... which con-
tinued as near as I can judge, about an hour;
There is also a ripple effect when truth and the-
which kept me the greater part of the time in
ology get into us to such a degree that, as with
a flood of tears, and weeping aloud. I felt an
Jonathan Edwards, it “catches fire.” According to
ardency of soul to be, what I know not other-
Tim Keller, Edwards became so richly saturated
wise how to express, emptied and annihilat-
with Scripture that, if you poked him with a fork,
ed; to lie in the dust, and to be full of Christ
he would immediately begin to bleed Bible. And
alone; to love him with a holy and pure love;
when we bleed Bible, that is, when our demeanors
to trust in him; to live upon him; to serve and
show that we are into the truth because the truth
follow him; and to be perfectly sanctified and
has gotten so into us, it becomes infectious and
made pure, with a divine and heavenly puri-
contagious. For us and for the people that we lead,
ty. I have, several other times, had views very
the virtues of the kingdom—of love and the fruit of
much of the same nature, and which have had
the Spirit—are caught, not achieved.
the same effects.
BLEED BIBLE WHENEVER POKED
As was the case with Jonathan Edwards, may our
Finally, this excerpt from Jonathan Edwards’ Per- skeletons also support and be surrounded with
sonal Narrative gives a sample, and hopefully also such muscle.
some serious inspiration, for loving God as doctri-
Scott Sauls is senior pastor of Christ Presbyterian
nal people who are not doctrinaire, and as people
Church in Nashville, Tennessee and author of Je-
who “bleed Bible” whenever we are poked:
sus Outside the Lines and Befriend.
Once, as I rode out into the woods for my
health, in 1737, having alighted from my

Know your story,
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By matthew barrett
30 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

“If a man adopts a false method, he is like one who takes a wrong road
which will never lead him to his destination.”
—Charles Hodge
I
Don’t’ we all love the Bible
t’s been nine months. Nine months, that is, since
my family jumped on an airplane and moved The allergy to theology we are staring in the face
from California to London. Since arriving, tends to reincarnate itself in various forms. “I just
British evangelicals have been very curious as to read the Bible, brother.” Or: “Why can’t we just
the differences between churches in the U.S. and stick with the Bible?” Such a mind-set has a long
churches in the UK. My response is usually the history.
same: churches in the UK give healthy attention
While statements like these slide off the lips of
to liturgy, expositional sermons have priority over
evangelicals today, yesterday they were sung
churchy gimmicks, and there is far less obsession
proudly by Protestant liberals in biblical studies.
with celebrity pastors and megachurches. Church-
The many “quests” for the historical Jesus are a
es in the US could learn a thing or two from British
case in point. In the 19th and 20th centuries, Je-
brothers and sisters.
sus scholars claimed to “just be reading the Bible.”
And yet, there is one glaring hole smack-dab in Yet the Bible they read did not present the histori-
the middle of an otherwise seamless fabric: a sus- cal Jesus, but the Christ of faith. The apostles and
picion toward theology. To be honest, I found this, early church creeds, some claimed, had imposed
well…strange. Apparently I’m not alone in notic- onto Jesus concepts like “deity.” Not to worry, bib-
ing either. As Kevin DeYoung pointed out back lical scholars were able to read the Bible with neu-
in 2014, after returning from a prolonged stay in trality. Such neutrality meant Jesus could now be
England: “more full-time church workers and pas- rescued from the scriptures. Layer after layer of
tors could benefit from a seminary education. …I Gospel narrative could be peeled back in order to
sensed that young men and women in England exhume the real, historical Jesus. By 1991 the Los
were Bible people (which is most important), but Angeles Times could confidently announce that
less in tune with old books and any particular theo- the group of biblical scholars known as the Jesus
logical tradition.” This past March, after another Seminar now “Rules Out 80% of Words Attributed
extended speaking tour in London, DeYoung drew to Jesus.”
a similar conclusion: “reformedish evangelicals in
Of course, nothing is new under the sun. If we trav-
the UK are Bible people,” but they are “less con-
el back in time to the fourth century we discover
versant with systematic theology” Deyoung is on
that Arius also believed he was “just reading and
to something.
preaching the Bible.” Denying the full deity and
pre-existence of the Son, Arius loved just sticking
to Bible verses like Colossians 1:15. I can hear him away from an over simplistic, over literalistic,
now: “Don’t tell me about the need to put all of the immature understanding over Biblical texts
Bible together; let’s just stick to the text, please. that dumps many but keeps the ones we want.
This text says Jesus is the firstborn!” According to Chalke, he’s a Bible kind of guy.
A similar hermeneutic was put on display at the Hermeneutics? Yes please!
start of the 21st century as Open Theism fell like a
By now you get the point: claiming to “just stick to
bomb on the evangelical playground. Claiming to
the Bible” doesn’t quite work for obvious reasons.
take the Bible seriously, advocates turned to spe-
But consider a few more. First, such a mind-set
cific texts in isolation from the rest of the Bible and
misunderstands who we are as readers. We do not
concluded that God changes his mind after realiz-
approach the Bible neutral, a hermeneutical myth
ing he has made a mistake. After all, Genesis 6:6
that is a remnant of the Enlightenment. For all its
literally says the Lord “regretted” that he had made
shortcomings, postmodernism has at least taught us
man. Case settled.
that there is no such thing as neutrality. We come to
Or consider an example closer to home. London the Bible with built in presuppositions about God
pastor Steve Chalke, founder of the Oasis move- and the world around us. The real question is not
ment, just announced that his church will start per- whether we approach the Bible with presupposi-
forming gay marriages. Don’t miss Chalke’s key tions, but whether or not our presuppositions are
line of justification: faithful to what the Bible itself says and teaches.
In other words, the issue is not whether we come
This is not because we’re liberal, it’s not be-
to the Bible with a system of doctrine, but whether
cause we’re light on the Bible, it’s because we
that system is true to scripture.
take the Bible very seriously. We want to move
WE DO NOT APPROACH THE BIBLE NEUTRAL, A HERMENEUTICAL

MYTH THAT IS A REMNANT OF THE ENLIGHTENMENT. FOR ALL ITS
SHORTCOMINGS, POSTMODERNISM HAS AT LEAST TAUGHT US THAT
THERE IS NO SUCH THING AS NEUTRALITY. WE COME TO THE BIBLE WITH
BUILT IN PRESUPPOSITIONS ABOUT GOD AND THE WORLD AROUND US.
THE REAL QUESTION IS NOT WHETHER WE APPROACH THE BIBLE WITH
PRESUPPOSITIONS, BUT WHETHER OR NOT OUR PRESUPPOSITIONS ARE
FAITHFUL TO WHAT THE BIBLE ITSELF SAYS AND TEACHES. IN OTHER
WORDS, THE ISSUE IS NOT WHETHER WE COME TO THE BIBLE WITH
A SYSTEM OF DOCTRINE, BUT WHETHER THAT SYSTEM IS TRUE TO
SCRIPTURE.
32 | C REDO M AG AZ I NE | SEPTEMBE R 20 16
IT’S NOT ENOUGH TO RESTATE THE BIBLE’S STORY; THAT STORY MUST
BE INTERPRETED, AND ONCE INTERPRETED IT MUST BE APPLIED.
CERTAINLY THIS WAS PAUL’S AGENDA (AND METHOD), AS HIS
INTERPRETATION OF THE BIBLICAL STORY LED HIM TO THEOLOGICAL
CONCLUSIONS WHICH IN TURN WERE MEANT TO DRIVE HIS LISTENER
TO A DOGMATIC UNDERSTANDING OF GOD’S BEING IN RELATION TO THE
WORLD. APPARENTLY PAUL WAS A THEOLOGIAN.
Second, such a mind-set misunderstands what the biblical story. Instead, he builds upon it, erecting a
Bible is exactly. It is not a dictionary or encyclo- theological framework that confronts the doctrinal
paedia, as if we turn to a specific verse and, voilà, ignorance of his listeners. Paul may start in Gene-
we have a scripted answer. No, the Bible is a story, sis, asserting God as Creator, but he quickly darts
God’s story in fact. It’s not a storehouse of facts to divine aseity as the natural outcome of the Cre-
(though facts are not precluded), but a storehouse ator-creature distinction. From divine aseity Paul
of narrative. And this narrative unfolds within a is then able to distinguish the one true God from
particular storyline, a redemptive, covenantal sto- man-made idols. Yet Paul does not leave his lis-
ryline to be specific. teners with merely a transcendent God, but a God
who is also immanent, so immanent that this God
But it’s not enough merely to read and retell the
will judge the world in righteousness by his incar-
storyline of the Bible. “There is a time for story-
nate, resurrected Son, a fact that should drive ev-
telling, and a time for interpreting the story; there
ery hearer to repentance.
is a time for recounting history, and a time for say-
ing what it events mean,” Kevin Vanhoozer and All that to say, it’s not enough to restate the Bi-
Daniel Treier explain in their new book, Theology ble’s story; that story must be interpreted, and once
and the Mirror of Scripture. “Systematic theology interpreted it must be applied. Certainly this was
is the time for interpreting the biblical story, and Paul’s agenda (and method), as his interpretation
saying what it means.” of the biblical story led him to theological conclu-
sions which in turn were meant to drive his listener
Certainly the apostles didn’t restrict themselves to
to a dogmatic understanding of God’s being in re-
regurgitating the biblical narrative. Rather, they
lation to the world. Apparently Paul was a theolo-
strategically shifted gears from biblical theology to
gian.
systematic theology, from drama to doctrine. This
much is apparent in Acts 17:22-34 as Paul apol- Third, such a mind-set forgets who is behind the
ogetically confronts the philosophers of his day. biblical text. The Bible not only is written by di-
Here Paul assumes the flow of redemptive history verse human authors, but a divine author, which
in his speech, but he does not limit himself to the means that the Bible is a unified book, breathed
out by God (2 Tim 3:16-17). Yes, we must pay at-
EVERYONE IS A THEOLOGIAN, IT’S
tention to the intentions of each individual author,
but we also must keep in mind the divine author’s JUST A MATTER OF WHETHER YOU’RE
intent and purposes as his redemptive story pro- A GOOD ONE, OR NOT.
gressives to a climax. It’s precisely because of
divine authorship that scripture can (and should)
interpret scripture, the clear passages interpreting
those that appear less clear. But let’s be honest, if her that the word “Trinity” is not in the Bible, nor
scripture interprets scripture, then theology is alive is there any Bible verse that explicitly teaches the
and kicking! doctrine of the Trinity. Should she put on her theo-
logian’s hat and start putting all of the Bible togeth-
For instance, it’s not enough to read Genesis 2 and er in order to explain how extra-biblical concepts
reach a conclusion as to whether Adam is a his- like “one in essence” and “three in person” are
torical person. One must also think through what actually essential tools that safeguard the Bible’s
implications rejecting a historical Adam might own teaching, then she, too, has rightly stepped
have for the entire Christian worldview, including into the sphere of theology. Indeed, she must if she
one’s understanding of original sin, union with the is to give a reason for the hope within her (1 Pet
second Adam, and the trustworthiness of the NT 3:15). In other words, whether you realize it or not,
(since authors like Luke and Paul assume Adam’s you are a theologian.
historicity). Paul exemplifies this transition from
text to doctrine in Romans 5, as he puts the whole If you’re not a theologian, you’re not real-
Bible together to convey what the entire council ly a pastor
of God says about our condemnation in the first
Last year at the Shepherds’ Conference in Sun Val-
Adam and our righteous status in the last Adam.
ley, California, Ligon Duncan and Albert Mohler
Paul does not stop with the drama of the biblical
were asked how important it is for the pastor to
storyline, but this drama leads to doctrine, and, if
be a theologian. Duncan, reflecting on his decades
you keep reading Romans, you will discover that
of pastoral ministry, explained how graduates of
doctrine results in doxology (11:13) as well as dis-
theological college must be committed to being
cipleship (12:1-8).
life-long learners, which means not only studying
If we take notes from Paul, then “doing theolo- the Bible “expositionally” but “topically” as well.
gy” is inevitable and necessary. An expositional This is hard for the pastor, since he is focused on
preaching series through James, for example, will a particular text each week, yet it is healthy and
be faced with the shocking statement that a per- fruitful for his sermons for several reasons.
son is “justified by works and not by faith alone”
While you should be thinking weeks in advance
(2:24). The second the pastor begins reconciling
about the specific text to be preached, you should
James with Paul, he is “doing theology.” Likewise,
also be thinking about how that text connects to
the stay-at-home mother will undoubtedly hear a
other texts in God’s one, unified canon. One of the
knock at the door, only to have two JWs remind
keys to good preaching, Duncan explains, is expos-
34 | C REDO MAG AZI NE | SEPTEMBE R 20 16

ing how the text in focus intersects with the rest of cloud suddenly hovered above when these students
the Bible. Yet, this is not only key to good preach- said that they have never attended a church where
ing, but it’s key to good systematic theology. The their pastor led the people through core doctrines
preacher must be concerned not only with “how of the faith in a midweek service or Sunday after-
the Bible relates to a specific topic, but how that noon class. I may be new to the UK, but I know an
topic relates to other topics the Bible talks about,” old demon when I see one, and a neglect or worse,
Duncan explains. A failure to draw out the connec- an antagonism to theology, is one old demon. Call
tions between one text and other texts is a failure me naïve, but I’m one theologian on mission to
to think theologically, an essential component to turn theological palookas into theological extraor-
good preaching. dinaires. Why exactly? Because, in the end, every-
one is a theologian, it’s just a matter of whether
Practically speaking, Duncan advises pastors to al-
you’re a good one, or not.
ways be reading “good, faithful, biblical, orthodox
systematic theology.” Admittedly, Bavinck, Berk- This article first appeared in Commentary and is
hoff, or Calvin may not be the most “scintillating” used with permission.
reading; nevertheless, this type of reading is “fruit-
Matthew Barrett is Tutor of Systematic Theology
ful for connections.” Preaching commentaries may
and Church History at Oak Hill Theological Col-
be “more immediately edifying,” but reading sys-
lege. He is the author and editor of several books,
tematic theology will “enrich your preaching in a
including Salvation by Grace: The Case for Effec-
profound way.”
tual Calling and Regeneration, Owen on the Chris-
Mohler’s response was even more pointed. He tian Life, and Four Views on the Historical Adam.
sometimes hears pastors say, “Well, I’m not a He is also the editor of The 5 Solas Series (Zonder-
theologian, but…” To which Mohler responds: “If van) and his book, God’s Word Alone: The Author-
you’re not a theologian, you’re not really a pastor.” ity of Scripture, will release this September.
Mohler captures the weight of pastoral ministry:
“The pastor is the theologian most believers in the
Lord Jesus Christ will ever know. So if you’re not
a theologian [to your church], then they don’t have
one! And that means you’re not fulfilling the role
of a pastor.” This doesn’t mean one must have a
Ph.D. in systematic theology, but it does mean that
as a pastor you have to “operate and think,” even
“teach and preach,” as a theologian.
Be a theologian
Just the other day I was relishing the British sun-
shine while talking with a group of students. As ex-
hilarating as the sunshine was, a dark metaphorical
36 | C REDO MAG AZ I NE | SEPTEMBE R 20 16
Dear Timothy,
Warmest greetings in our Lord Jesus Christ, the only Savior of God’s elect! I trust you and your little family are
doing well in body and soul. You are always in my thoughts and prayers. It is easy for me to imagine how your
hands must be full with your family responsibilities, especially with Mary’s pregnancy, your two year-old boy
and all the demands of your fresh pastoral ministry.
When you accepted this pastoral position, a new mission, a new work, even a new life began for you. Along
with new responsibilities came new promises. But these new promises will be fulfilled through perseverance. I
understand that you are still in a period of adjustment in your ministry. You must feel overwhelmed with the
immensity of the task that lies before you. Beyond a shadow of a doubt, working with human souls represents
the most difficult labor of all. Indeed, it is complex beyond calculation, defying analysis as it is made up of
the entire spectrum of crises, countless impulses, passions and emotions. This is why “beloved, while I was
very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting
you to contend earnestly for the faith which was once for all delivered to the saints.” My heartfelt appeal to
you, my beloved friend and brother, is: Watch your doctrine! As I use the word “doctrine” you understand, of
course, that I am referring to the wider meaning of teaching, namely the manner as well as the matter of the
instruction conveyed.
Doctrine in the life of Jesus
I
f I were to ask you to write a list of the most
important things in your life and ministry, First, consider the importance of doctrine (teach-
what would your list look like? What catego- ing) in the life and ministry of our Lord Jesus
ries would emerge as your list grew? The apostle Christ. “And so it was, when Jesus had ended
Paul’s list expressed two categories, core values these sayings, that the people were astonished at
and doctrinal values: “Take heed to yourself and to His teaching [doctrine]” (Matt. 7:28). “Then they
the doctrine” (1 Timothy 4:16). understood that He did not tell them to beware
of the leaven of bread, but of the doctrine of the
Today, we have come to a place where doctrine is Pharisees and Sadducees” (Matt. 16:12). “And the
no longer an issue, even among many professing scribes and chief priests heard it and sought how
followers of Christ. The time when hard and fast they might destroy Him; for they feared Him, be-
lines were drawn between people on the basis of cause all the people were astonished at His teach-
their particular brand of doctrine is past, having ing [doctrine]” (Mark 11:18; cf. Matt. 22:33; Mark
been replaced by an emphasis on experience. But 1:27; 4:2; 12:38; Luke 4:32; 18:19). What do these
experience that is not given meaning by truth is of verses say? Our dear Lord was not trying to play
a most dangerous fabric. So let me draw your at- up the requirements of his time by turning his ser-
tention to the primacy of doctrine and, consequent- mons into philosophical, moral or aesthetic disser-
ly, the utmost duty of watching it. tations; nor was he limiting his presentation of the
truth in order to meet the individual views or fan- fast the faithful word as he has been taught, that
cies of his hearers. Truth remains truth inasmuch he may be able, by sound doctrine, both to exhort
as it is in agreement with what God says is true. and convict those who contradict” (Titus 1:9). This
Only the Almighty has the authority to define doc- is the very same weapon you have been given. So,
trine because it originated in his mind. So when the keep it sharp, watch your doctrine!
Son of God came to earth, He practiced and taught
His Father’s doctrine: “My doctrine is not mine, Doctrine is a safeguard in life
but His who sent me” (John 7:16). “For I have
not spoken on My own authority; but the Father Third, consider the importance of doctrine for your
who sent Me gave Me a command, what I should own life. Life is a most eventful pilgrimage during
say and what I should speak. And I know that His which we experience an unending succession of
command is everlasting life. Therefore, whatever I seasons. My dear friend, let me confess to you that
speak, just as the Father has told Me, so I speak” I have tasted a plethora of the soul’s states, from
(John 12:49–50). the greatest joy to the deepest despair, from the
most blazing enthusiasm to the darkest and most
Your mission, dear brother, is to be a prophet of the morbid passivism consequent to a loss of motiva-
Lord Jesus Christ. A prophet doesn’t make up his tion. In every single circumstance, doctrine proved
message, but faithfully delivers the message he has to be a safeguard. How I cherish the words of the
received. The very same doctrine that was so dear apostle: “For me to write the same things to you is
to our Lord’s heart must be dear to ours as well. So not tedious, but for you it is safe” (Phil. 3:1). How
watch your doctrine and be faithful to teach all that much we need to remain in sound doctrine, avoid-
God has delivered to us in His Word. ing the snare of always looking for new things.
Doctrine is the main weapon Temptation to compromise
Second, consider the importance of doctrine in I have known you since your teenage years—your
the Early Church. Let me, beloved brother, quote constancy and steadfastness have always been
just one text that shows the place of doctrine in a great blessing to my soul. Nevertheless, let me
the first days of Christ’s church. “And they con- remind you that time is able to erode the highest
tinued steadfastly in the apostles’ doctrine and fel- mountains. Watch your doctrine to make sure it
lowship, in the breaking of bread, and in prayers” will not suffer the erosion that can be caused by
(Acts 2:42; cf. 5:28). The very first thing in which the passage of undisciplined years.
they were persevering was the apostles’ doctrine,
this set of beliefs, “this system of truth” that is now The pressure of life, the ever-increasing responsi-
contained in Scripture. When we look at all the ex- bilities of a growing family on top of the endless
hortations that the apostle Paul addresses to Timo- demands of the pastoral ministry, the daily deci-
thy and Titus, we cannot escape the conclusion that sion-making obligations, could lead you to the
doctrine was the main weapon in the fight for truth temptation of neglecting the cultivation of your
and against falsehood. For example, “… holding doctrine. Take heed to yourself and to your doc-
trine!

Fatigue and discouragement form a powerful de- in you. And since we have the same spirit of
structive team. It will happen many times that the faith, according to what is written, “I believed
circumstances of your life and ministry will be at and therefore I spoke,” we also believe and
loggerheads with your doctrine. Be prepared to therefore speak, knowing that He who raised
stand firm—watch your doctrine. Look where the up the Lord Jesus will also raise us up with
apostle finds comfort in the midst of life’s most Jesus, and will present us with you. For all
abrasive situations: things are for your sakes, that grace, having
spread through the many, may cause thanks-
Therefore, since we have this ministry, as we giving to abound to the glory of God. There-
have received mercy, we do not lose heart. fore we do not lose heart. Even though our
But we have renounced the hidden things of outward man is perishing, yet the inward man
shame, not walking in craftiness nor handling is being renewed day by day. For our light af-
the word of God deceitfully, but by manifes- fliction, which is but for a moment, is working
tation of the truth commending ourselves to for us a far more exceeding and eternal weight
every man’s conscience in the sight of God. of glory, while we do not look at the things
But even if our gospel is veiled, it is veiled which are seen, but the things which are not
to those who are perishing, whose minds the seen. For the things which are seen are tem-
god of this age has blinded, who do not be- porary, but the things which are not seen are
lieve, lest the light of the gospel of the glory eternal (2 Cor. 4:1–18).
of Christ, who is the image of God, should
shine on them. For we do not preach our- We find the apostle facing counterfeit gospels, be-
selves, but Christ Jesus the Lord, and our- ing involved in a hot spiritual battle, feeling his
selves your bondservants for Jesus’ sake. For human weakness, being hard pressed by all kinds
it is the God who commanded light to shine of troubles, even seemingly defeated. But he does
out of darkness, who has shone in our hearts not lose heart! Why? Because he finds comfort in
to give the light of the knowledge of the glo- his sound doctrine.
ry of God in the face of Jesus Christ. But we
have this treasure in earthen vessels, that the Doctrine matters in ministry
excellence of the power may be of God and
not of us. We are hard pressed on every side, Fourth, consider the importance of doctrine for
yet not crushed; we are perplexed, but not in your ministry. My dear young friend, God has
despair; persecuted, but not forsaken; struck called you to the loftiest task of all, namely tak-
down, but not destroyed—always carrying ing care of his flock. Indeed, “if a man desires
about in the body the dying of the Lord Jesus, the position of a bishop, he desires a good work.”
that the life of Jesus also may be manifested Sound doctrine represents the essence of your care
in our body. For we who live are always de- for those who are under your ministry: “Therefore
livered to death for Jesus’ sake, that the life take heed to yourselves and to all the flock, among
of Jesus also may be manifested in our mortal which the Holy Spirit has made you overseers, to
flesh. So then death is working in us, but life shepherd the church of God which He purchased
with His own blood” (Acts 20:28). be dogmatic today is the unforgivable sin but to be
“open” is the supreme grace, though it is done at
The apostle next writes about the wolves, even the expense of truth. Be prepared to hear all kinds
from within the church, that will come and not of devastating statements such as: “It doesn’t make
spare the flock. Let me remind you, Timothy, that any difference what you believe as long as you are
the most efficient way of keeping the flock safe sincere,” or “We are all going to the same place
against the cunning and craftiness of wolves and anyway, we just have different roads.” Nothing
against the various winds of deadly doctrines, is to could be further away from God’s revelation than
build a fortress of sound doctrine. “Take heed to these insipid clichés. One Christian leader has
yourself and to the doctrine. Continue in them, for rightly warned, “Where the Scriptures are ignored,
in doing this you will save both yourself and those God is ‘the unknown God’” (Acts 17:23).
who hear you” (1 Tim. 4:16).
You will also meet people saying, “It doesn’t mat-
Consider the value of a human soul. The soul—“the ter what you believe as long as you have a per-
life of the life,” as someone called it—is capable of sonal relationship with Jesus Christ.” You certain-
an eternity of good or woe. A soul possesses incal- ly agree with me that we would not challenge the
culable potentialities of good and evil extending need of such a relationship with our Lord; never-
in a boundless eternity. Consider the importance theless, the existence of this relationship as well
of your care to such a soul and the consequences as its quality rests upon doctrine. A relationship
of neglecting it. It has been said that the value of grounded on falsehood is most deceitful. A true re-
a thing is measured by the price paid for it. The lationship with Jesus must be based upon the truth.
cost of the souls that our Lord committed to your Only when we know the truth are we set free (John
care was nothing less than the blood of the eter- 8:32).
nal Son of God himself. So, when you appraise the
souls committed to you, you must not only reflect As you look around you will quickly recognize that
on what they are and what they should be, but also the main concern of our contemporary evangelical
appreciate the value that God himself has set upon churches is feelings. This concern manifests itself
them. most often in a church’s music and preaching (of-
ten mistakenly identified as “praise and worship”).
You will certainly understand, beloved friend, that Thus, after a service when you have sung tradi-
if I insist so much on the necessity to watch your tional hymns, some people may ask you why you
doctrine, it is because so many circumstances and do not have praise and worship in your church. For
foes are going to try to prevent you from doing so. them, if they did not experience strong feelings of
Let me remind you of two of them, namely peer wellbeing, there was no praise and worship—as if
pressure and rampant relativism worship should consist of exciting each other in-
stead of proclaiming God’s virtues and work.
Relativism a virtue?
Second, it is common today to see people willing
I begin with the latter, relativism. This heinous to pay lip service to the importance of theology but
vice is nowadays considered a virtue. Indeed, to
40 | CREDO M AG AZ I NE | SEPTEMBE R 20 16
whose pulpit “has in large measure succumbed to you have a product no one wants, you are told to
the triumph of the therapeutic,” as one contempo- change it and adapt it to the tastes of the consumer.
rary theologian has aptly put it. Indeed, my dear But that is not the rule of the kingdom; truth is not
friend, be prepared to face the fact that in many a product that can be adapted according to the con-
ways psychology has taken the evangelical mind sumer’s fantasy. The Word of God is not a product
captive. How important it is to remember that real developed through research; it is God’s revelation.
“psychology” (science of the “psyche” (soul) is the Messengers don’t edit and adapt a revelation; they
Word of God. proclaim it. So the apostle’s argument is this: the
very fact that people don’t want to hear the mes-
You will also have to deal with falsely pietistic sage is an unmistakable indication that they need
people who divorce true spirituality from theology. it. So preach it!
Theology is simply what we know about God. How
then can one have an authentic spirituality without Let me warn you from my own experience that
a true knowledge of God? As you aim at develop- you are going to be enticed to adapt the message
ing a deep spirituality in the people to whom you of the gospel in order to attract more people. You
are ministering, give heed to your doctrine! will find in your own heart the subtle desire to be
successful in the eyes of people. After all, it looks
Peer pressure in a consumeristic so good in our monthly reports to have impressive
culture figures of numeric growth. And you will be tempt-
ed to spiritualize your wrong motivation by saying
Let me share a few thoughts with you on the sec- that you are looking for the best way of further-
ond hindrance to sound doctrine, peer pressure. ing God’s kingdom. Now, there is no shortage of
The apostle Paul warns us of what is awaiting ev- would-be counselors who will invite you to look
ery preacher of the glorious gospel of our Lord Je- at how fast the church down the road is growing.
sus Christ: Why shouldn’t you adopt the same strategy? “Here
For the time will come when they will not is the way to do ministry, in a manner that will be
endure sound doctrine, but according to their more agreeable to the wishes of the majority of the
own desires, because they have itching ears, people.” “We are not talking about changing the
they will heap up for themselves teachers; message, but just smoothing it a little bit, just tell-
and they will turn their ears away from the ing people what they want to hear so that you can
truth, and be turned aside to fables. But you win them for Christ.”
be watchful in all things, endure afflictions, Isn’t it subtle? Doesn’t it sound good? But follow-
do the work of an evangelist, fulfill your min- ing this counsel would represent a denial of what
istry (2 Tim. 4:3–5). the Bible teaches about our methods of evange-
My dear brother, those of this world will not en- lism. It would be adopting the old sophist creed:
dure sound teaching. They will not want to hear it homo mensura—man is the measure of all things.
when you preach it. They will tell you it is outdat- Bear in mind, dear friend, that it is the Word of God
ed and unappealing. In the world of business, when that does the work of God. The power is not in the
sower but in the seed. Look at our gracious Lord elucidates the text and guides in the exposition of
Himself. He was never concerned with figures it. Moreover, doctrine will help you in measuring
but was obsessed by truth. Be his imitator. Never the rectitude of your exegetical conclusions. Watch
forget that the church is not a gathering of people your doctrine. Live it and preach it.
whom we have convinced with human arguments
or attracted by worldly means. The church of the Rest assured of my deepest affection. Convey my
living God is the pillar and foundation of truth. So love to Mary and to your dear son. There are no
watch your doctrine! words to tell you how precious you are to my heart.
May our covenant God keep pouring upon you his
Cultivate a companionship with the richest blessings.
Bible
Coram Deo,
Bear these last words of exhortation from an old
Raymond Perron
friend who has already walked many miles down
the road you are just beginning. Make your teach- Raymond Perron has served in the pastoral minis-
ing visible for others to comprehend and emulate try for twenty-six years. He was born in the prov-
by being right in your personal life. Be careful in ince of Quebec, Canada. He holds an M.Div. from
the cultivation of your own spiritual life, giving Toronto Baptist Seminary and a Ph.D. in theolo-
yourself to prayer and to diligent and regular study gy from University Laval. Raymond is currently
of the Word of God. May the words of the psalm- a national missionary with the Association of Re-
ist be the testimony of your own heart: “Oh, how formed Baptist Churches of America. He started a
I love Your law! It is my meditation all the day… church (Église réformée baptiste de la Capitale) in
How sweet are Your words to my taste, sweeter Quebec City in 1988 where he is still pastor. He is
than honey to my mouth!” (Ps. 119:97, 103). also working at another church planting project in
Montreal (Église réformée baptiste de Montréal).
All kinds of important and urgent activities will Raymond and his wife Diane have been married
constantly try to compete with these first duties for twenty-three years and have one son. This arti-
that are yours as a minister of the Word. Be on cle is an excert from Dear Timothy: Letters on Pas-
your guard and get prepared for a daily, hot strug- toral Ministry, edited by Thomas K. Ascol (Cape
gle in this matter. Cultivate a constant and system- Coral, FL: Founders Press, 2004). Used by Per-
atic companionship with the Bible. Refresh your mission.
thinking through confessions of faith and books on
systematic theology. Take frequent opportunities
to fellowship with people of like mind.
Oh my dearest young co-laborer, preach the Word.

Preach it in a sound way; preach it in a faithful
way; preach it in a systematic way; preach it in
an expository way; preach it doctrinally. Doctrine

Christian History Institute presents a new three-part documentary on
the Reformation. This Changed Everything, hosted by actor David Suchet
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BO OKS
UNDER REVIEW
UNION WITH CHRIST REVISITED

45 Covenant, temple, Spirit-why they have
everything to do with union in Christ
by J. V. Fesko
THE PITCHER WHO CAN HIT

49 Geerhardus Vos’ Reformed Dogmatics
by Brad Bittner
A STRONG CASE FOR

COMPLEMENTARIANISM
52 Why the traditional interpretation of 2
Timothy 2 is best
by Jessalyn Hutto
A FRESH APPROACH TO THE HISTORY

OF CHRISTIAN THOUGHT
54 Gerald Bray’s massive work is a big step
in the right direction
by Gary Steward
44 | C REDO M AG AZI NE | SEPTEMBE R 20 16

UNION WITH
CHRIST
REVISITED
Covenant, Temple, Spirit—Why
They Have Everything to do
With Union With Christ
by J. V. Fesko
I
nterest in the doctrine of union with Christ between God and Israel. The concept of the
continues to rise and shows no sign of abate- covenant underlies a theology of representa-
ment. In this vein Grant Macaskill, Senior tion, by which the story of one man (Jesus) is
Lecturer in New Testament Studies at the Univer- understood to be the story of his people. Their
sity of St. Andrews, Scotland, has written a recent identification with him, their participation in
contribution that adds to the ever-increasing body his narrative, is realized by the indwelling
of literature on the subject: Union with Christ in Spirit, who constitutes the divine presence in
the New Testament (OUP, 2013). Macaskill pres- their midst and is understood to be the escha-
ents a complex and full-bodied argument as his tological gift of the new covenant. Reflect-
main thesis, one that bears repeating: ing this covenantal concept of presence, the
union is commonly represented using temple
The union between God and humans is cove-
imagery. The use of temple imagery main-
nantal, presented in terms of the formal union
tains an essential distinction between God
and his people, so that her glorification is Testament concepts. Macaskill then presents the
understood as the inter-personal communi- core of his argument with chapters on the temple
cation of a divine property, not a mingling of and the body of the Messiah, other temple imag-
essence. This union is with a specific people, es in the New Testament, sacraments and union
the members of which are depicted as the re- with Christ, participatory elements in the Pauline
cipients of revealed wisdom, and this is the corpus, participatory elements in Johannine liter-
grounds of their intimacy with God. While ature, and then participation in the rest of the New
the mystical language of vision is used to de- Testament.
scribe this knowledge, it is democratized to
There are a number of strengths in Macaskill’s
indicate that the revealed knowledge in ques-
book including his willingness to engage histor-
tion is possessed by all who have the Spirit,
ical and systematic theology, his familiarity with
who are marked by faith, not just by a vi-
Eastern Orthodoxy, and exploration of various
sionary elite. The faith that characterizes this
New Testament passages with a keen interest and
group is a real enactment of trust in what has
awareness of their Old Testament counterparts. In
been revealed in Jesus Christ, manifest in the
his exploration of historical theology, Macaskill
conduct of the members of this community
presents a primary source reading of various Pa-
and particularly in their love for one another.
tristics, Eastern Orthodox theologians, and Luther
The sacraments are formal rites of this union,
and Calvin, which is a very refreshing contrast
made truly participatory by the divine pres-
to how many New Testament scholars approach
ence in them (2).
their task, locked in the echo chamber of the New
This is Macaskill’s argument in summary, which Testament guild with a thin understanding of the
might be simplified as follows: He argues that the history of the doctrine.
New Testament presents a covenantal understand-
His engagement with Eastern Orthodoxy is also
ing of union with Christ, commonly conveyed in
stimulating given the recent scholarly interest in
terms of temple imagery, that communicates the
the doctrine of theosis. In his exploration of these
fellowship between God and his people through
various historical issues, he handles them well,
the work of Christ and the Spirit, and reinforced
such as his reluctance to employ the term theosis
by use of the sacraments.
given its widely varied meaning (75), the prob-
Such an expansive argument naturally requires an lematic claims of the Finnish school’s interpreta-
equally comprehensive treatment of the subject. tion of Luther on union with Christ (82), or his
Macaskill presents his argument in twelve chap- correct dismissal of the Calvin vs. the Calvinsts
ters where he sets the state of the question with thesis common to the works of J. B. and T. F. Tor-
a survey of union with Christ in New Testament rance and Douglas Cambell (88-92). Macaskill
scholarship, followed by chapters on Patristic and creates an excellent intra-canonical dialogue be-
Modern Eastern Orthodox treatments, Luther- tween the Old and New Testaments with concepts
an and Reformed understandings of union, and that feed into one another. He traces, for exam-
the backgrounds of union, including various Old ple, the Adamic background to union with Christ
46 | C REDO M AG AZ I NE | SEPTEMBE R 20 16
through the Old Testament and Second Temple Ju- Despite making a successful case for his overall
daism, but at the same time is careful to distinguish argument, there are a few notable weaknesses in
between biblical and Judaistic interpretation: “The Macaskill’s treatment. First, Macaskill is aware
subtle point is that what Paul and other New Tes- of the issues and debates surrounding union with
tament writers depict as being realized in Christ— Christ and its legal-forensic elements, especially
the experience of divine communion—Judaism given his interaction with Campbell and his criti-
typically depicts as realized through temple and cisms against “justification theory” and Vanhooz-
Torah” (143). er’s proposed rapprochement between the Old and
New Perspectives on Paul (35-38, 242-43). And
When Macaskill crosses into the second portion
while he does interact with issues related to atone-
of his book, he builds his case that the New Tes-
ment, especially in his exploration of Isaiah 53
tament theologies of participation, or union, rest
and its connections to the New Testament, he does
upon the conflation of the metaphors of temple
not adequately delve into the questions related
and body. These images overlap with other con-
to union with Christ and justification. He merely
cepts such as glory, God’s presence, and the close
claims that a “proper attention to the place of adop-
connection between Messiah and his people (170).
tion in Paul’s theology, and its relationship to jus-
As he builds his case he factors the role and place
tification and covenant, significantly addresses the
of the sacraments and how they function in rela-
points of tension in New Perspective readings of
tionship to union with Christ. Macaskill places the
Paul” (243). Yet, are there not significant elements
sacraments in a covenantal context as the sym-
related to temple and justification that add more
bolic instruments that highlight the divine pres-
to the discussion? What of the Day of Atonement,
ence through the Spirit. The sacraments foster the
for example, when the high priest transferred Isra-
vertical communion that comes through the Spir-
el’s sins to the scapegoat or the requirement that
it as the means of personal transformation (217).
he scrupulously abide by every ordinance in order
In this respect, one of the strengths of Macaskill’s
to bring about an efficacious sacrifice (Lev. 16)?
argument is the regular attention that he gives to
Such texts surely speak to matters of justification
the role of the Spirit in the doctrine of union with
and imputation and operate within the broader cat-
Christ. For example, in his treatment of 2 Corinthi-
egories of temple and covenant, do they not?
ans he notes that in 3:3, “You are a letter of Christ,
prepared by us, written not with ink but with the Another weakness comes in the relatively scant
Spirit of the living God, not on tablets of stone but attention that Macaskill gives to the doctrine of
on tablets of human hearts,” Paul combines two faith. Macaskill rightly places great emphasis upon
key Old Testament texts that point to the Spirit’s the work of Christ and the Spirit and its partici-
role in the believer’s union with Christ, Jeremiah patory character (263), and he even clearly states:
31:31-33 and Ezekiel 36:25-27 (227-28). All in all, “Union with Christ is by faith” (300). But as oth-
in my judgment, Macaskill makes a convincing er reviewers have pointed out, Macaskill does not
case regarding the connections between covenant, spend much of his study explaining the nature of
temple, and union with Christ. faith. Christ and the Spirit get the lion’s share of
treatment and analysis, but if his goal is to address
the doctrine of union with Christ, then it seems J. V. Fesko
that more attention should fall upon the means by Academic Dean
which believers actually participate in Christ. Ma- Professor of Systematic and Historical Theology
caskill spends a whole chapter, for example, on the Westminster Seminary California
sacraments but does not adequately explain how
they intersect with faith.
All in all, despite these drawbacks, Macaskill has
written a valuable piece of scholarship that con-
tributes to the ongoing efforts to reach a greater
understanding of union with Christ. The volume’s
weaknesses notwithstanding, Macaskill advances
the discussion by highlighting the connections
between union with Christ, covenant, temple, and
especially the work of the Spirit. Anyone inter-
ested in the doctrine of union with Christ would
do well to consult this well-written and clearly
argued volume.
48 | C REDO M AG AZI NE | SEPTEMBE R 20 16

THE PITCHER WHO
CAN HIT
Geerhardus Vos’ Reformed
Dogmatics
by Brad Bitner
J
ake Arrieta of the Chicago Cubs is known the two. Using a tree metaphor favored by the
for his great pitching. But—to the surprise old Princetonians, Vos once wrote, “Dogmatics is
of those who know him less well—the boy the crown which grows out of all the work that
can also hit; he’s arguably the best hitting pitcher Biblical Theology can accomplish.” And yet, in-
in baseball in 2016. When it comes to theology, triguingly, Vos’ Dogmatics were composed from
Geerhardus Vos (1862-1949) is best known as an 1888-93 (published in 1910). This means they
ace biblical theologian. With the recent publica- were crafted prior to any of his seminal writings
tion of four out of five volumes of Vos’ Reformed on biblical theology. Thus, the metaphor may
Dogmatics in English translation (Lexham Press), need adjusting: was dogmatics for Vos only the
it turns out Vos can hit as well as pitch. As Scott spreading crown of the great theological tree? Or
Swain wrote in his review of Volume One last year, was it also somehow part of the root system—in
these are works “of theological consequence.” either case distinguished from, but joined insepa-
rably and organically to the bole and branches of
That Vos was a dogmatician as well as an exe-
biblical theology?
gete and biblical theologian will surprise only
those who don’t know him very well. We have There is much fodder indeed here for further in-
long known—strictly from Vos’ own works—that sights into a robust Vosian theological method
he distinguished biblical theology carefully from in which we observe the subtle movement from
systematics, yet he never drove a wedge between system to text and vice versa. As Richard Gaffin
(whom we have to thank for overseeing the trans- Justification (Ch. 5), and Sanctification (Ch. 6).
lation and editing of these volumes) observes in In each chapter, Vos begins with the key biblical
the Preface to Volume One (Lexham Press, 2015), terms and texts and builds his treatment step by
“English readers will now be able to explore the step, always with further definition and distinc-
relationship between the early Vos of the Re- tion. As he reminds us throughout the volume, his
formed Dogmatics and his subsequent work in aim in considering the ordo is a clearer view of
biblical theology” (viii). It is a relationship, Gaf- God’s glory. Vos understands this to be chiefly
fin rightly suspects, that will evince a “deep, per- revealed in the gracious application of the merits
vasive and cordial continuity” (ix). of Christ the Mediator to the believer.
Especially with the release of Volume Four on These chapters are really gathered lecture notes,
soteriology, we witness the future champion of a and in them we see the mind of a teacher interest-
distinctive redemptive-historical approach to the ed in modelling dogmatic method for his students.
historia salutis (history of salvation) setting his Vos provides a pattern for how to ask good ques-
mind to the careful distinctions of the ordo salutis tions, how to fairly describe views with which he
(order of salvation). Vos summarizes the ordo (Ch. disagrees, how to expose assumptions and discern
1; see Romans 8:28-30) as the “series of acts and entailments, and – crucially – how to make care-
steps in which the salvation obtained by Christ is ful, logical, and biblically-warranted distinctions
subjectively appropriated by the elect” (1.1). Thus that matter. “It is necessary,” Vos avers, in dis-
the ordo is not the revealed story but the revealed cussing justification in relation to the merits of the
logic of God’s saving work. Biblical theology, he Mediator, “to make these distinctions, which for
would point out in his Princeton inaugural, gath- many will perhaps appear subtle, since at present
ers the biblical revelation in the form of a line; the danger of a confusion ... is especially great”
systematic theology forms a kind of circle. Yet, (5.38). Such distinctions, careful definitions of
both the line and the circle are (or ought to be) terms, and concern for contemporary theological
thoroughly biblical. debates and pastoral implications are characteris-
tic (on faith and mystical union with Christ: “as
In the logical series of the ordo, Vos notes, there
always, vagueness and generality expose us to er-
is “a multiplicity of relationships and conditions
ror” (5.43).
to which all the operations of grace have a certain
connection.” As a result, without careful distinc- Some questions and answers are brisk and cat-
tions, the “fullness of God’s works of grace and echetical (“What is regeneration? Regeneration
the rich variety of His acts of salvation would not is an immediate re-creation of the sinful nature
be prized and appreciated” (1.2). Thus, not only by God the Holy Spirit and an implanting into
is the ordo biblical, getting it right is critical to the body of Christ.” 2.1). Others are hard work,
preserving the glory of divine grace. requiring patient concentration (the answer to
“What is the connection of conversion to faith?”
These relations and conditions within the ordo are
carries on over three pages; 3.14). Still others
dealt with under five headings: Regeneration and
would make challenging exam questions for theo-
Calling (Ch. 2), Conversion (Ch. 3), Faith (Ch. 4),

logical students or, indeed, for candidates on the lief with epistemological reflections that interact
floor of presbytery (“Can you show that the inher- briefly with Locke, Kant and others, all this en
ent righteousness of the regenerate does not come route to linking faith explicitly to the notion of
into consideration with God as the judicial basis testimony. As Vos parses the concepts of knowl-
for their justification?” 5.30). But notwithstand- edge and faith, one cannot help but wonder what
ing—or rather, because of—such rigor and care- kinds of formative interactions he would have
ful distinctions, many passages sing. with the young Cornelius Van Til as he lectured at
Princeton in the coming decades. (We know that
Take, as a particular example, aspects of Vos’
Van Til studied under Vos before joining him as a
treatment of justification in Chapter 5. Given on-
colleague at Old Princeton. Van Til preached from
going debates over the precise relationship of faith
2 Corinthians 5:1 to a mere handful of people in
to justification, of justification to sanctification, of
attendance at Vos’ interment in August of 1949.
justification to union with Christ, and of charges
He is reported to have said at one point, “Dr. Vos
of legalism and antinomianism, this chapter has a
was the greatest pedagogue I ever sat under.”)
lot to offer. Repeatedly, Vos insists on the legal,
forensic character of justification (and adoption, Later, at the close of Chapter 5, while reflecting
5.17). So, in 5.32, we read: on apostasy and the perseverance of the saints in
relation to sanctification, Vos spends four pages
Is it true that this doctrine of imputed righteous-
engaging in a “theological exegesis” of Hebrews
ness opens the door to antinomianism?
6:4-8 (setting it wonderfully in context within the
a) No, for the imputation of the merits of the Me- unit 5:12–6:20).
diator is not something that remains outside of us
All in all, this is a rich and thought-provoking vol-
but has as a consequence our subjective re-cre-
ume. It builds systematically on insights and po-
ation. Justification is thus in a judicial sense the
sitions taken in the previous three volumes (The-
root of our sanctification. Where the former is
ology Proper, Anthropology, and Christology)
present, the latter cannot remain in abeyance.
and leaves us eager for the publication of the final
b) As far as the temporal order is concerned, re- Volume Five (Ecclesiology, the Means of Grace,
generation even appears, along with conversion, Eschatology).
before justification. No one says that he is aware
Perhaps, like me, you have studied carefully Vos’
of standing righteous before God who is not re-
redemptive-historical method and have loved
generate and has not received a new principle of
watching him pitch beautifully from the mound.
life. From this it follows that his conviction re-
If so, then you will also enjoy seeing him step
garding justification will also be governed by this
into the batter’s box and, in Reformed Dogmatics,
new principle that seeks God’s glory in all things
swing the systematic bat with skill and success.
(cf. Gal. 2:19, “ ... so that I might live to God.”).
Brad Bitner is Tutor of New Testament, Greek,
Earlier, in Chapter 4, during his discussion of
and Biblical Theology at Oak Hill Theological
faith, we glimpse Vos’ philosophical chops as
College.
he interweaves the biblical data concerning be-
A STRONG CASE FOR
COMPLIMENTARIANISM
Why the Traditional Inter-

pretation of 2 Timothy 2 is Best
by Jessalyn Hutto
T
he biblical case for distinct gender roles 1 Timothy 2:9-15, which restricts women from
within the church has faced increasing teaching or holding authority in the local church,
scrutiny over the past several decades. As actually means what it seems to say when it stands
secular feminism has gained greater influence in such stark contrast to the culture at large.
over the western evangelical church, traditional
Women in the Church: An Interpretation and
convictions of male leadership have been called
Application of 1 Timothy 2:9-15, edited by An-
into question, and the scholarship that supports
dreas J. Kostenberger and Thomas R. Schreiner
such convictions has been challenged by those
has provided a scholarly treatment of this difficult
who would fashion a new and more palatable in-
passage for over three decades. This third edition
terpretation of Scripture – an interpretation that
of Women in the Church, published by Crossway
seems to better fit the context of our modern, gen-
(2016), has received more than a face-lift. Indeed,
der-neutral society. Indeed, as the idea of gender
many of the chapters have been rewritten, happily
itself has all but disappeared from modern secu-
taking into account new data made available to
lar thought, convictions of male authority and fe-
scholars today.
male submission within the church aren’t merely
seen as archaic (as they once were) but downright Most notably, Al Wolters has skillfully taken up
laughable. The modern Christian is forced to ask the treatment of the verb authenteo in the place of
himself why he believes that a passage such as Henry Scott Baldwin. Denny Burk has contribut-

ed a new chapter defending the historical tradition tation of authenteo (“to have authority”) stands as
of a non-pejorative translation of authenteo and the most natural and accurate interpretation, then
calling into question the controversial updates these women are standing in opposition to God’s
found in the 2011 NIV. A final chapter focusing holy design for the church. Therefore, what Paul
on application was altered, this time featuring a means when he uses the verb authenteo is of great
virtual round table made up of six gifted women significance.
who serve in their churches under the authority of
Women in the Church provides a thorough and
men and one male pastor. It considers the practi-
compelling defense of the traditional interpreta-
cal outworking of the book’s interpretation of 1
tion of this word. Beginning in chapter 2, Wolt-
Timothy 2 from various perspectives.
ers provides a detailed and technical survey of the
The book begins with a helpful survey of the his- overwhelming evidence in favor of a traditional
torical context of first-century Ephesus which understanding of authenteo while questioning the
provides a backdrop for Paul’s instructions to validity and at times existence of evidence to the
the church there. Is it plausible, as some would contrary. Most convincing was the clear demon-
suggest, that Paul is responding to a unique so- stration of authenteo commonly occurring “in
cial issue facing Ephesus and thus rendering these Christian contexts with God or Jesus Christ as its
restrictions on women a moot point for the glob- subject” (113).
al church? After sharing a thorough survey of the
The chapters that follow build upon Wolters’
historical data, S.M. Baugh argues against such
treatment of the verb authenteo, exploring the
claims concluding that, “Ephesus’s society and
syntax of 1 Timothy 2:12, interpreting the larger
religion . . . shared typical features with many oth-
passage as a whole, and applying a sound herme-
er contemporary Greco-Roman cities . . . Hence,
neutic to our exegesis. Each of these chapters and
we have every reason to expect that when Paul re-
their authors work hand in hand. The result is one
stricted women from teaching and exercising rule
cohesive volume dedicated to defending the his-
through special office over a man, he applied it to
toric understanding of Paul’s words, born “not out
‘every place’ (v.8)” (60-61).
of prejudice or partisanship” (342), but out of a
Of course, at the heart of this book is the ques- commitment to faithful historical, linguistic, and
tion of whether or not the Greek verb authenteo biblical study. It will continue to serve as an indis-
should be read pejoratively, ingressively, or nei- pensable resource for pastors and lay people who
ther. If 1 Timothy does not bar women from exer- desire to have a better understanding of the debate
cising authority over men in the church in general, surrounding 1 Timothy 2 and the overwhelming
but simply admonishes them not to usurp author- evidence for a traditional interpretation.
ity or domineer over the men in their congrega-
tions, then well-meaning, gifted women who are Jessalyn Hutto
raised to positions of authority within their church Author of Inheritance of Tears: Trusting the Lord
needn’t have their feathers too ruffled by Paul’s of Life When Death Visits the Womb
admonition. If, however, the traditional interpre-
A FRESH APPROACH
TO THE HISTORY OF
CHRISTIAN THOUGHT
Gerald Bray’s Massive Work is a
Big Step in the Right Direction
by Gary Steward
P
astors, biblical scholars, and theologians to serve as a supplement to Wayne Grudem’s Sys-
need a solid grasp of the history and the de- tematic Theology. W. G. T. Shedd, Geoffrey Bro-
velopment of Christian theology in order to miley, Justo González, Alistair McGrath, Roger
wisely and carefully navigate the perennial theo- Olson and others have also produced texts on his-
logical issues that face the church in each gener- torical theology that have various strengths and
ation. Classic works like William Cunningham’s readability levels as well.
two-volume Historical Theology (1882) and Lou-
Gerald Bray, Research Professor of Divinity, His-
is Berkhof’s concise History of Christian Doc-
tory, and Doctrine at Beeson Divinity School and
trines (1937) continue to be extremely valuable in
Director of Research for the Latimer Trust, has
this area, but fresh presentations are needed that
penned his own unique contribution to the area of
address contemporary issues and trends as well.
historical theology in his large survey of Christian
Jaroslav Pelikan’s The Christian Tradition (1873-
theology, God Has Spoken: A History of Chris-
1990) is a very helpful work, but consists of five
tian Theology (Crossway, 2014). The uniqueness
extensive volumes. Bengt Hägglund’s History of
of his volume lies primarily in its organization.
Theology (2007) is also extremely helpful and very
Instead of being organized chronologically or
readable. Gregg Allison has recently published
around specific doctrines, the volume integrates
his Historical Theology (2011), which is arranged
5 4 | C REDO M AG AZI NE | SEPTEMBE R 20 16

these two approaches around a broadly Trinitarian to beginners. For those who are wanting to be
structure. The eight section headings are as fol- more richly Trinitarian in their thinking and wres-
lows: “The Israelite Legacy,” “The Person of the tle through how the doctrine of the Trinity affects
Father,” “The Work of the Father,” “The Person all other doctrines, Bray’s extensive work fills a
of the Son,” “The Work of the Son,” “The Person unique niche. It is hoped that this book (and the
of the Holy Spirit,” “The Work of the Holy Spir- doctrine of the Trinity!) will become more and
it,” and “One God in Three Persons.” more valued in today’s church.
Bray explains his rationale for this organization
Gary Steward
as follows: “Today we live in a climate where the
Assistant Professor of History
doctrine of the Trinity has assumed a new prom-
Colorado Christian University
inence in theological discussion. …It therefore
seems logical and appropriate to adopt a Trinitar-
ian framework as the basis for explaining histori-
cal theology in the current context” (16-17). Bray
gently critiques the approach taken by Allison of
taking “individual doctrines and trac[ing] their
history.” According to Bray, this approach overly
atomizes the individual doctrines, leads to over-
simplification, and ignores the interconnectedness
of each individual doctrine.
The result of Bray’s unique approach is a very
rich and thoughtful discussion of the nature and
work of our Triune God as it has been discussed
throughout church history. All other doctrinal
discussions and historical expressions of thought
are connected with the person and work of each
member of the Trinity. Some might find the orga-
nization of Bray’s book difficult to navigate, but
the richness of Trinitarian discussion makes up for
whatever would be gained with a strictly chrono-
logical or piecemeal approach. Further, there are
extensive indexes to help make use of this book
purely as a reference work.
Bray’s God Has Spoken will not appeal to all or
be accessible to those who lack a basic acquain-
tance with historical theology. The works of Alli-
son, Hägglund, or Berkhof might be more suited
B A RRE T T ’ S BOOK N O T E S
Awakening the Evangelical Mind Martin Luther’s 95 Theses
An Intellectual History of the Neo-Evangelical Movement with Introduction, Commentary, and Study Guide
by Owen Strachan by Timothy J. Wengert
Zondervan, 2015 Fortress Press, 2015
I f you want to understand Evangelicalism today then it

is essential to know something about the neo-evangel-
ical movement of the early twentieth-century and its key
I n light of the upcoming anniversary of the Reforma-
tion, the publishing world is bursting at the seams
once again with books on Martin Luther. So far Wen-
representatives. Doing so will only help the evangelical gert’s Martin Luther’s 95 Theses is one of my favorites.
today identify that which sets him or her apart from fun- Wengert focuses his attention on what factors led Luther
damentalists on the one hand and liberals on the other to write his famous theses, which many historians have
hand. Owen Strachan’s new book is just the resource we pointed to as a starting point for the sixteenth-century
need to get in touch with our evangelical roots. I espe- Protestant reform movement (though Luther could not
cially appreciate Strachan’s attention to Harold Ockenga, have known it at the time). The reason I like Wengert’s
a key leader in his day, setting a vision for the future of book so much is because he very clearly explains medi-
Christian intellectualism. Carl Henry, Kenneth Kantzer, eval Catholicism and why Luther reacted against it. This
George Eldon Ladd, John Gerstner, and others also re- is hard to do because medieval soteriology is so complex.
ceive attention. Here is a book every evangelical should Yet Wengert is a tour guide that will explain the year 1517
read, absorb, and learn from. It certainly will clarify our with ease. Short, accessible, and exciting, put Wengert’s
evangelical heritage, one we seem to be increasingly los- book on your shelf this Reformation season.
ing our grip on.
My Final Word Reading the Word of God in the Presence of God

Holding Tight to the Issues that Matter Most A Handbook for Biblical Interpretation
by Charles Colson with Anne Morse by Vern S. Poythress
Zondervan, 2015 Crossway, 2016
C harles Colson has proved to be one of the most pro-

phetic voices of our time. The former presidential
aide to Richard Nixon spoke with boldness, unafraid to
V ern Poythress is one of those authors to keep up
with (if you can). He writes on a wide variety of
topics, bringing insight to each. But one of his specialty
address the controversial issues of our day, encouraging areas is hermeneutics. In his new introduction to herme-
Christians not to compromise their evangelical values neutics, Poythress teaches the Christian how to read the
and convictions. With his recent death, this book allows Bible. His approach, however, is practical and pastoral,
readers one last chance to hear Colson confront issues reminding the Christian that every time he reads his Bi-
like Islam, same-sex marriage, crime and punishment, ble he does so in the presence of God. This is not just a
natural law, and the persecution of Christians. Though book for academics or students, but one that every pas-
gone, his voice can still be heard. tor should dig through as it will guide him in how to in-
terpret the Bible as he prepares to preach God’s Word.
John Calvin’s Institutes of the Christian Religion C. S. Lewis’s Mere Christianity
A Biography A Biography
by Bruce Gordon by George M. Marsden
Princeton University Press, 2016 Princeton University Press, 2016
T his is not your typical book on Calvin. Gordon makes

clear from the start that it is not a theology of Calvin,
nor is it a history of Calvinism. Instead, says Gordon, he
I n my experience, if there is a book almost every Chris-
tian (and sometimes non-Christian) has read it is Mere
Christianity by C. S. Lewis. Fitting nicely within the Lives
intends to “take the reader on a journey from the desk of of Great Religious Books series, George Marsden’s biogra-
the young John Calvin in Basel in 1536 to our world of phy is a window into one of Christianity’s great classics.
social media religion by following the lives of one of the Marsden, one of the top historians of our day, takes us on a
great books of the European Reformation, the Institutes tour, starting with Lewis’s conversion as an atheist only to
of the Christian Religion.” And that Gordon does very transition into the story of how Mere Christianity evolved.
well. The book is a fascinating one. Regardless of whether Marsden also moves past Lewis to explore how Mere Chris-
you agree with all of Gordon’s conclusions, Gordon takes tianity changed the lives of figures like Charles Colson. If
you down expected and unexpected paths as he traces Mere Christianity played a significant role in your conver-
the influence of Calvin’s Institutes. This one-of-a-kind sion, you will be intrigued to learn how God has used this
biography is just another reminder of how effectively the classic to convert countless others.
Lord has used the theology of the Institutes across the
globe and through the ages.
Core Christianity Thomas Aquinas’s Summa theologiae

Finding Yourself in God’s Story by Bernard McGinn
by Michael Horton Princeton University Press, 2014
Grand Rapids: Zondervan, 2016
I f you find theology books hard to read, but nonethe-

less desire to learn and understand the core doctrine of
the Christian faith, then this is the book for you. Horton
U nfortunately, Thomas Aquinas is not a historical figure
many Christians today are familiar with and this is due
in part because Christians are generally unacquainted with
will walk you through the basic beliefs of Christianity, the medieval period. It is also due to the inaccessibility and
demonstrating that they are biblically rooted and ex- difficulty of Aquinas’s writings. I hope McGinn’s new biog-
tremely important for life as a Christian. Along the way raphy of Aquinas’s magnum opus, the Summa theologiae,
he will also introduce you to important historical figures, will remedy this disease. McGinn highlights the contribu-
good and bad, providing historical insight to the discus- tion Aquinas has made to theology, but he also traces the
sion. I think this would be a fantastic book for church reception of Aquinas up to the present day in a variety of
small groups to work through…and pray through! circles. For novices, this book is not the easiest reading, but
don’t let that keep you from getting to know this colossal
theologian.
First Principles
B.B. WARFIELD ON THE RELIGIOUS LIFE OF

THEOLOGICAL STUDENTS
Fred G. Zaspel
O ld Princeton Seminary was founded with

stated objectives to produce students who
were both highly learned and deeply “reli-
gious” – “spiritual” is the word we more commonly
use today. The school was to be, “under the blessing
it an international reputation. But from the beginning
measures were put in place to accomplish the spe-
cifically “religious” goal also: morning and evening
student-led prayer gatherings, daily chapel services,
Wednesday evening faculty sermons focusing on the
of God, a nursery of vital piety as well as of sound Christian life, two Sabbath Day services, classroom
theological learning, and to train up persons for the prayers as often as the professor deemed fitting, mul-
ministry who shall be lovers as well as defenders tiple reading assignments of specifically “religious”
of the truth as it is in Jesus, friends of revivals of works (such as Owen’s Spiritual Mindedness), and
religion, and a blessing to the church of God.” The so on. It is not surprising to hear students testify, re-
professors would seek to “unite, in those who shall calling their days at Old Princeton, that “religious
sustain the ministerial office, religion and literature; truth filled the very air” and that unless the student
that piety of the heart which is the fruit only of the was given to genuine piety he just did not fit in.
renewing and sanctifying grace of God, with solid One measure taken from the beginning to promote
learning; believing that religion without learning, or
genuine piety was the “Introductory Lecture” at the
learning without religion, in the ministers of the Gos-
opening of each new school year, a lecture that ad-
pel, must ultimately prove injurious to the Church.” dressed the life of the Christian and the preparation
The decided effort was not just to produce scholars for ministry. The 1911 Lecture given by B.B. War-
but to “build up Christian men.” field was entitled, “The Religious Life of Theologi-
Theological learning is a given at a seminary, of cal Students,” a subject he characterized as “the most
course, and the learning of Old Princeton gained for important subject which can engage our thought.”
5 8 | CREDO M AG AZI NE | SEPTEMBE R 20 16

Warfield’s lecture is widely recognized as insightful who think of them too much apart – who are inclined
on several levels. In the latter half of his lecture he to set their studies off to one side, and their religious
zeroes in, for example, on the vital importance of life off to the other side, and to fancy that what is
private prayer and regular attendance at public wor- given to the one is taken from the other. No mistake
ship, and he presses the application at some length could be more gross.”
with penetrating insight. But the most outstanding For any Christian man his given vocation ought to be
contribution of his lecture is his firm insistence from pursued “heartily, as to the Lord.” But the theologi-
the outset that for the theological student there can cal student in particular is one whose very “tools of
be no separation of learning and devotion. It is of the trade” are themselves immediately suited to re-
course possible to divorce theological studies from ligious development. For the theological student in-
religious concerns, as Warfield acknowledges. But tellectual pursuits must be at the same time religious
what a monstrous, distorted pursuit that would be. pursuits or he has failed already.
“Nothing could be more fatal” to the theological stu-
dent. “There can be no ‘either-or’ – either a student It is surely not all right with the spiritual condi-
or a man of God. You must be both.” Neither the tion of that man who can busy himself daily with
intellectual nor the affectionate aspects of personal divine things, with a cold and impassive heart….
preparation can ever be ignored. Whatever you may have done in the past, for the
future make all your theological studies “reli-
That the religious aspect of student life must be pur- gious exercises.” This is the great rule for a rich
sued is readily acknowledged by all sides, and War- and wholesome religious life in a theological
field asserts that “before and above being learned, a student. Put your heart into your studies; do not
minister must be godly.” Even so, he insists that the merely occupy your mind with them, but put
intellectual preparation so necessary for theological your heart into them. They bring you daily and
students must be no less a religious pursuit. He ut- hourly into the very presence of God.
terly rejects the all-too-common assumption that re-
ligious devotion and theological studies are separate In brief, Warfield insists, the work assigned in the
pursuits. theological seminary must itself become “a religious
exercise out of which you draw every day enlarge-
Sometimes we hear it said that ten minutes on
ment of heart, elevation of spirit, and adoring delight
your knees will give you a truer, deeper, more
in your Maker and your Savior.” For Warfield, di-
operative knowledge of God than ten hours over
vinely revealed truth is the very stuff on which the
your books. “What!” is the appropriate response,
Christian is made to thrive; how could it be other-
“than ten hours over your books on your knees?”
wise?
Why should you turn from God when you turn
to your books, or feel that you must turn from Fred G. Zaspel is pastor of Reformed Baptist Church
your books in order to turn to God? If learning of Franconia, PA. He is also Associate Professor of
and devotion are as antagonistic as that, then the Christian Theology at The Southern Baptist Theo-
intellectual life is in itself accursed. logical Seminary and Executive Editor of Books At
a Glance.
Warfield points out the absurdity of such an idea, but
the notion is common, perhaps even prevailing. “It
is barely possible that there may be some among you
MAG A Z INE

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VOLUME 6 ISSUE 3 | SEPTEMBER 2016

18 THINK GOD’S THOUGHTS AFTER HIM 44. BOOKS UNDER REVIEW

56. BARRETT’S BOOK NOTES

6 | CREDO M AG AZI NE | SEPTEMBER 20 16

Pastors tend to limit themselves to read-

5 Aren’t the Puritans just a bunch of “joy-

1 4 | C REDO MAG AZI NE | SEPTEMBE R 20 16

The proper question, then, concerns which system

1 6 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

POLITICAL CHURCH “Leeman’s well-argued book is a

as Embassy of Christ’s Rule Jonathan Leeman critiques political liberalism

an account of the local church as an embassy of

NEW STUDIES IN BIBLICAL THEOLOGY

256 pages, paperback, 978-0-8308-2640-7, $25.00

N e w S t u d i e s i n B i b l i c a l T h e ol o g y New StudieS iN B iBlical t heology

NAME OF THE LORD IN HIS SON

the Lord J. Gary Millar

1 8 | CREDO MAG AZI NE | SEPTEMBE R 20 16

IF A DOCTRINAL STATEMENT IS LOOSE AND BRIEF IN THE NAME OF

2 0 | CREDO M AG AZI NE | SEPTEMBE R 20 16

insight into the mysteries of why we do what we do and

FUELS AND EMPOWERS

2 4 | C REDO MAG AZI NE | SEPTEMBE R 20 16

AT ITS BEST, THEOLOGY GIVES US AN INTERPRETIVE LENS FROM

2 6 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

2 8 | CREDO MAG AZI NE | SEPTEMBE R 20 16

Uncover your faith heritage CHRISTIAN

Please enjoy a FREE Subscription!

Christian History magazine is a donor-supported ministry.

30 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

WE DO NOT APPROACH THE BIBLE NEUTRAL, A HERMENEUTICAL

34 | C REDO MAG AZI NE | SEPTEMBE R 20 16

Doctrine in the life of Jesus

Doctrine is the main weapon Temptation to compromise

38 | C REDO MAG AZI NE | SEPTEMBE R 20 16

Oh my dearest young co-laborer, preach the Word.

42 | C REDO MAG AZI NE | SEPTEMBE R 20 16

Leading scholars from a broad range of perspectives tell the dramatic

Two-DVD set - $29.99

Over 25 experts featured in this series, including

Produced by Christian History Institute

UNION WITH CHRIST REVISITED

THE PITCHER WHO CAN HIT

A STRONG CASE FOR

A FRESH APPROACH TO THE HISTORY

44 | C REDO M AG AZI NE | SEPTEMBE R 20 16

48 | C REDO M AG AZI NE | SEPTEMBE R 20 16

5 0 | CREDO MAG AZ I NE | SEPTEMBE R 20 16

Why the Traditional Inter-

5 2 | CREDO MAG AZI NE | SEPTEMBE R 20 16

5 4 | C REDO M AG AZI NE | SEPTEMBE R 20 16

I f you want to understand Evangelicalism today then it

My Final Word Reading the Word of God in the Presence of God

C harles Colson has proved to be one of the most pro-

T his is not your typical book on Calvin. Gordon makes

Core Christianity Thomas Aquinas’s Summa theologiae

I f you find theology books hard to read, but nonethe-

B.B. WARFIELD ON THE RELIGIOUS LIFE OF

O ld Princeton Seminary was founded with