Today in Blogworld 02.18.13

Mike Leake

A Statement on Southern Baptist Soteriological Unity

This is a really good list compiled by Bart Barber. I might have a few minor quibbles but I could sign my name to this document. (Bart’s not intending to create a movement, he just wants to make a point that we have a ton of important issues in common).

Luke 24 and the Christological Hermeneutic

Matt Waymeyer says that Luke 24 does not justify a christological hermeneutic (that is a fancy way of saying “reading Christ in every passage”). At the end of the day I’m going to disagree. But I think there are some good points here to consider.

Suffering for the Gospel in Unity with Jesus

We are all called to suffering in the gospel, but not all of us the same way. Eric McKiddie gives three ways to suffer for God’s glory in your ministry.

How Can I Tell If I’m Called to Pastoral Ministry?

This is a question that many believers have asked. Kevin DeYoung’s list here is very helpful.

This might be only funny for me. But give it a minute or two, so that you can thoroughly hypnotized:

7 Ways to Interpret the Bible Like a Pharisee

Mike Leake

I made this list awhile back and hoped to return to it. Over a year later here I am. Here are 7 ways that the Pharisees seemed to interpret the Bible.

1. Make the text about something other than Jesus. In John 5:39 Jesus accused the Pharisees of searching the Scriptures to find eternal life but failing to see Jesus in them. Reading the Old Testament (or the New) to find something other than Jesus is to misread their intention.  

2. Force the text to fit into your pre-made theological mold. In Mark 2:18-28 Jesus faces the hot button issues of his contemporary Judaism; namely, fasting and the Sabbath. They had a pre-conceived idea of who the Messiah was going to be. They expected him to fit their mold. By using an illustration of new wine and old wineskins Jesus teaches them that He doesn’t fit into a pre-made mold. He must speak for Himself. The same is true of the inspired Scriptures.

3. Do not bother to consider whether your implications and applications have an organic relationship with the text.  In Matthew 7 the Pharisees are bent out of shape because the disciples were eating with “defiled” hands. This Mark tells us was because they were following the tradition of the elders. They are trying to convict Jesus of breaking the Mosaic Law but he isn’t. He’s breaking their implications and applications of the Mosaic Law. Application which obviously did not have an organic relationship with the text. Our implications and application of the Scripture ought to have an organic relationship to the meaning of the text.

4. Exalt the literal (wooden) over the literary (story). You see this one whenever the Pharisees laugh at Jesus saying he is going to tear down the temple. And when Nicodemus scoffs at a man entering into the womb a second time. Both of these were Old Testament themes that should have been picked up if they were reading it like a story. But instead they continued to read things in a literal and wooden fashion. Not that we don’t take the Scriptures literally. Nor should we engage in some sort of wild allegorical interpretation. But the overall story ought to drive our literal reading.

5. By all means bypass the heart. This is perhaps the most common critique of the Pharisees. In Jesus’ woes against the Pharisees in Matthew 23 center on the heart. It is clear that when the Pharisees read the Scriptures they were looking for an outward way of living and did not address the heart. Jesus helps us to see that what really matters is the heart. And our hearts are far more wicked than the religious might outwardly display. To get to the heart will show our desperate need for Christ in every sphere of life.

6. Get caught up in speculation, making the Bible about answering your questions. The fact that the Pharisees had lengthy books arguing about things so tedious that it’d make those how-many-angels-dancing-on-a-pin guys chuckle a bit. We see this even in the gospel accounts when they frequently come up to Jesus asking questions about speculation.

7. Read yourself wrongly into the text.  Example: Rather than seeing yourself like Cain, interpret the text as if you are Abel. You can see this evidenced in the Pharisee and the tax collector. The Pharisee is the winner. When he reads himself into a text he’s the hero. They are the guys that wouldn’t have shed the blood of the prophets (Mt. 23) yet they are partially responsible for slaying the son of God.

Now, that’s how the Pharisees did it. Do you see yourself in their interpretive methods? I know I can see myself there. Let us search the Scriptures with the hopes that they’ll point us to Christ and stir up our hearts to worship. Above all may we be more concerned with being mastered by the Word Himself instead of our own mastery of the word of God.

Review of The Joy of Calvinism

Mike Leake

Calvinism.

What comes to your mind when you hear that word? Some hear that word and start foaming at the mouth. For many this word elicits debate. Many think of a cold and stale religion. Others think of doctrines of grace that need to be vigorously defended. Some think of TULIP’s and formulas to be defended.

When Greg Forster think of Calvinism the first word that comes to his mind is “joy”. He believes that “real Calvinism is all about joy”. It is to prove this point that he has written The Joy of Calvinism.

It is not his intention to say that those that are not Calvinists have no joy. In fact Forster believes that “all the major traditions confess the same doctrines that are central to Calvinism”. The only difference is that Calvinists “preserve these doctrinal commitments more purely and follows them more consistently than other traditions do”.

After taking a brief detour to explain and defend Calvinism, Forster tackles some of those hard to swallow doctrines and shows how they are consistent with evangelical commitments and actually leads to further joy. The author attempts throughout to show how such sticky doctrines as limited atonement, unconditional election, and irresistible grace are actually just more consistent with the core of Christian belief.

First, he argues that Calvinists are more consistent in saying that God loves you personally. For every other tradition the “work of Jesus is creating a system of salvation. All it does is create the system…” but none can consistently say that Jesus died to save them personally. Save for those who hold to the Calvinistic tradition. Limited atonement teaches that Jesus actually died for actual people.

Secondly, Forster argues that adopting anything other than unconditional election leaves one in a difficult position of prioritizing systems over people. Only the Calvinist can consistently say that “God loves you so much that he will utterly demolish all obstacles in order to save you”.

He also compellingly argues that God’s love for us irresistible and unbreakable. In the new birth God completely transforms a sinners heart. Yes, contrary to their fallen wills, he gives us a new heart. As Forster explains:

God changes our natural systems of thinking, feeling, and willing not by working within the framework of our natural system, like a counselor, but by cutting out our natural system and transplanting a new one, like a surgeon.

In some ways his fourth chapter seems almost unnecessary. If God has went through such depths to save us isn’t it only logical that he would go through an equally great length to keep us. He concludes by restating his overall thesis that Calvinism does indeed help in our quest for joy in God. A lengthy appendix that attempts to answer various questions posed of Calvinism is also attached for the readers help.

My Take

I doubt I will hand this book to my non-Calvinist friends. I should restate that. I doubt I will hand this book to my settled non-Calvinistic friends. If someone is in a neutral position or wanting to learn more I believe they would benefit from this book. But if someone is a convinced non-Calvinist I doubt this book will change their minds. Not that it is isn’t good. It is. But I think his audience isn’t to a convinced non-Calvinist. His audience seems to be those of a Calvinistic persuasion that need a kick in their worship. And also to defend Calvinism to those that have only heard wrong stereotypes.

For me personally there were times when I had to put the book down and just marvel at the goodness of God. Forster is right, this doctrine ought to cause worship and profound joy. It even sparked my prayer life and gave me even more confidence that God can save anyone. Furthermore, it gave a boost in my evangelistic preaching. After reading Forster’s third chapter I put together a passionate sermon for our teenagers, opening up for them how much God actually overcomes in saving us. In it was an appeal to unbelievers as well. At least in my heart this book has done what it set out to do; give me more joy in Christ.

Should You Buy It?

It depends on what you are looking for. If you are genuinely curious about what Calvinist believe then I think this book might serve as a really helpful introduction. Or if you are a Calvinist looking to grow in your worship, at least in my experience this book will assist in that. It’s probably not a book for everybody but for those that it is written for you will be immensely blessed.

You can buy it here.

People You’ve Probably Never Heard Of But Should: Asahel Nettleton

Mike Leake

If the Lord tarries for one hundred years and some chap like myself decides to start a series of blog articles on people you’ve probably never heard of, do you think that Billy Graham would be one of those forgotten leaders? That seems shocking doesn’t it? How could a man that has been influential in seeing thousands come to Christ be forgotten when we talk about church history? Impossible, right?

It is estimated that 30,000 people were converted to Christ due to the ministry of Asahel Nettleton. Yet, most of us have not heard of this man of God.

Little Asahel was born to a Connecticut farming family in 1783. He was converted during a season of revival in the early 1800s. His heart was soon stirred to follow Christ in missions. To this end, and with much difficulty, he attended Yale. At the time Yale was a sturdy evangelical school led by Timothy Dwight (the grandson of Jonathan Edwards).

By 1811 Nettleton was preaching. His intention was still foreign missions but the Lord would have him to be an itinerant preacher instead. Almost from the beginning the Lord blessed Nettleton’s preaching and ministry. By the time of his death in 1844 he was instrumental in seeing some 30,000 people come to know Christ.

Why You Should Know Him:

If you have any familiarity with revivals/revivalism you are probably asking yourself how many of those 30,000 decisions for Christ actually stuck. Consider this: “of the 84 converts in an 1818 revival at Rocky Hill, Connecticut — according to their pastor’s report 26 years later — all 84 had remained faithful. Similarly, only three spurious conversions out of 82 professed commitments were noted by another pastor in his report on revival services held in Ashford, Connecticut.” (Source)

There were two prominent contemporaries of Nettleton. One such man was Nathaniel Taylor. Taylor and Nettleton were actually friends at Yale. The two went separate ways. Taylor embraced what has come to be known as New Haven Theology.

Taylor denied original sin. He believed that Adam’s sin was not imputed to any man but that men were guilty when they have sinned themselves. All men are able to choose the right path but none do. Taylor further denied the doctrine of election. The New England Theology of Jonathan Edwards (Calvinism) was “in” during this time. Taylor and one of his disciples, Charles Finney, were instrumental in changing that tide. Taylor did not view the death of Christ as actually saving any man but only introducing a system whereby men might be saved.

Nettleton rejected this. He also rejected the “dangerous methods” of Charles Finney. Finney, a Pelagian, adopted a more emotional approach to evangelism. He hoped to influence the free will of men through their emotions. This led to an influx of such things as the altar call. Men like Nettleton rejected this and hoped to appeal to the will with the power of truth.

To contrast the ministry of Nettleton with Finney/Taylor is telling and instructive for our generation. By some accounts Finney had produced over 500,00 converts. “Produced” is probably the correct term. Finney’s contemporary supporters (and later even Finney himself) believed that a good number of these had not remained in the faith.

Nettleton serves as a great example of faithfully plodding in gospel ministry.

Sample:

Nettleton had a deep and abiding confidence in the power of God and His Word to convert sinners. That is evident in his various writings:

We have no new Gospel, no other terms of salvation than those that have always been held out for acceptance. The sinner has been taught invariably that he must not look for comfort without submission. And such has been the faithfulness of our spiritual teachers, that, in most cases, those who have been slain by the law, and brought to despair of climbing up some other way, have been led directly to the Saviour, who is the Way, the Truth, and the Life; and who has always been ready and willing to receive them.

Though he strongly opposed the work of Finney he was always cordial and loving in his discussions with him. He embodied what he said here:

We may talk of the best means of doing good; but, after all, the greatest difficulty lies in doing it in a proper spirit. Speak- the truth in love, in meekness instructing those that oppose themselves — with the meekness and gentleness of Christ.

Lastly, it is helpful in a day when Calvinism is equated with a lack of evangelism or passion for the lost, to read the words of Nettleton’s appeals to sinners:

A certain individual said to him: “I cannot get along with the doctrine of election.”

“Then,” said Nettleton, “get along without it. You are at liberty to get to heaven the easiest way you can. Whether the doctrine of election is true or not, it is true that you must repent, and believe, and love God. Now, what we tell you is, that such is the wickedness of your heart, that you never will do these things unless God has determined to renew your heart. If you do not believe that your heart is so wicked, make it manifest by complying with the terms of salvation. Why do you stand cavilling with the doctrine of election? Suppose you should prove it to be false, what have you gained? You must repent and believe in Christ after all. Why do you not immediately comply with these terms of the gospel? When you have done this, without the aids of the divine grace, it will be soon enough to oppose the doctrine of election . Until you shall have done this, we shall still believe that the doctrine of election lies at the foundation of all hope in your case.”

Further Reading:

This is a nice short biographical sketch of Nettleton, The Forgotten Evangelist.

There is a book by Bennet Tyler on the Life and Labors of Asahel Nettleton. You can purchase it here. Or you can try to piece it together for free at Google Books (and also here). Honestly, if you are really interested I’d just spend the 15 bucks and get the book.

Iain Murray has done a ton of work on this period. Much is said of Nettleton, Taylor, and Finney in his work Revival and Revivalism.

Finding whole sermons of Nettleton’s is difficult. You’ll find most of the existing ones and a few other resources here.