Church History Teasers (Part 10): Richard Baxter’s ‘The Reformed Pastor’

Brief Outline of ‘The Reformed Pastor’

Chapter 1: The Oversight of Ourselves
a.    The Nature of this Oversight
b.    The Motives behind this Oversight

Chapter 2: The Oversight of the Flock
a.    The Nature of this Oversight
b.    The Manner of this Oversight
c.    The Motives behind this Oversight

Chapter 3: Application
a.    The Use of Humiliation
b.    The Duty of Personal Catechizing and Instructing the Flock (a particular recommendation)

Part 1: Motives behind this Duty
a.    Article 1: The benefits of the Work
b.    Article 2: The Difficulties of the Work
c.    Article 3: The Necessity of the Work
d.    Article 4: The Application of these Motives

Part 2: Objections to this Duty

Part 3: Directions for this Duty
a.    Article 1: On Bringing your people to submit to Instruction
b.    Article 2: On Being Effective

Reason for Writing: “Can any reasonable man imagine that God should save men for offering salvation to others, while they refuse it themselves; and for telling others those truths which they themselves neglect and abuse? Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to ourselves first, that you he that which you persuade your hearers to be, and believe that which you persuade them to believe, and heartily entertain that Savior whom you offer to them. He that bade you love your neighbors as yourselves, did imply that you should love yourselves, and not hate and destroy yourselves and them.”

‘The Reformed Pastor‘

Baxter charges that too many men have taken up the work of the ministry with self seeking motives and pride which leads to negligence and other sins, these things must be ‘plainly rebuked’. Ministers must set themselves to the work of catechizing and instructing all devoted individuals who are committed to their care. These committed individuals must be vigorously taught the principles of religion in the most edifying way, so that personal conference, examination, and instruction will be to the church’s advantage. Baxter contends that these ministerial duties are outlined in scripture and to be done in order. Failing to perform these necessary duties proves a poor discharge of the pastor’s ministry and leads to ignorance among the flock.

Baxter argues that ministers should, “take heed to yourselves, lest your example contradict your doctrine…and be the greatest hinderers of the success of your own labors.” Therefore, ministers should abound in good works of charity and benevolence. For Baxter there is weakness in negligence and ministers above all others should labor vigorously. Baxter argued that ministers must take into account their weaknesses of their depraved nature and the temptations of the prince of darkness, for many eyes are upon them. Rightly so, for God uses fit men to do great works. God has assigned each pastor to each flock of believers, beyond that Baxter reminds pastors of the duty to labor for the unconverted. Ministers are to labor in order to give sound advice and wisdom in order to build up all in the knowledge of Christ. The goal is to embrace every opportunity to build up the strength and understanding of all who inquire, even if it requires church discipline.

The salvation of souls is the hopeful end of all diligent labors, the most necessary of all truths. Baxter then rightly reminds ministers that “our work must be carried with great humility”, as men possessed with the Holy Spirit of God. For this is the honor of being an ambassador of God, and there are many excellent privileges in caring for the Church that God, which was purchased with His own blood. With that said, Baxter reminds the reader that it is necessary that one earnestly implore God for assistance in the oversight of His children. Seeking God’s guidance is a sure guard against pride. Even those who are overseers should avoid the trap of self-denial and even confess of their own sins; Baxter contends that it is his desire to deal closely with his heart and others. Baxter earnestly longs that pastors seek Christ with humility, and study God’s word devotedly. The necessity of informing ones understanding as to speak with clarity is further encouraged by Baxter’s reminder that “the everlasting life or everlasting death of our fellow men is involved in it.” Baxter then reminds ministers of a greatly neglected aspect of church life, discipline, which if gone unpracticed can bring disadvantage and corruption to the cause of Christ.

Lastly, Baxter expounds upon the personal catechizing and instructing the flock, which is the “most hopeful means of the conversion of souls.” This duty informs the judgment on the essential principles which changes the will by the efficiency of the truth. The orderly building up of the flock is the chief means of reforming the church. Though this work is difficult, it is necessary, for “every Christian is obliged to do all he can for the salvation of others.” Baxter calls ministers to rouse up themselves to the work before them. In conclusion, Baxter argues that the whole of the ministers duty consists of believing Christ, and using external means of grace in avoiding former sins. Ministers should take special pains with their own hearts to excite belief in the Gospel, prepare themselves with prayer, and extend charity to all people.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Part 4: Gregory’s ‘Pastoral Rule’

Part 5: Anselm’s ‘Proslogion’

Part 6: Bernard of Clairvaux ‘On Loving God’

Part 7: Erasmus ‘In Praise of Folly’

Part 8: Luther ‘Concerning Christian Liberty’

Part 9: Calvin ‘Institutes of Christian Religion’

Carson, Keller, and Piper: “The Gospel and Churchianity”

In every generation of  Christendom it seems that certain thinking Christians earn large platforms of influence among their peers. Some for good reasons – some for bad reasons. In my opinion D.A. Carson, Tim Keller, and John Piper are three of those men. Three men who have good things to say.

For most evangelical Christian’s, these names are not new. Nor is what they have to say new. But, I think it is good to be reminded of how the Gospel changes us, often- in different ways.

In every culture and generation there is always the danger of distorting the core message of the Gospel with cultural slants. I think its important to be students who think through the implications of cultural influence, especially in “the American church culture.”

Listen to these three conversations…

Preaching the Gospel against “Churchianity”

The Gospel and Sanctification

The Gospel and Conquering Sin

Any thoughts?…

Helping People Think Through “Suffering and Evil”

I was talking with a Bible teacher recently who brought up the difficulty of walking people through horrible instances of suffering. A few years ago I did some reading for a Seminary class on “Evil and Suffering”, and I found the following helpful.

When it comes to human suffering and evil there will always be questions. How should we, as Christians, respond to the questions that grow out of the deepest pains of human existence? Honestly, there are some questions, like “why”, that have no clear explanation- when it comes to the particulars.

For what its worth, here are some thoughts on suffering and evil, and some things to keep in mind when thinking through these issues.

Types of Evil

It is often helpful to identify the ‘type’ of evil that someone has experienced, or has questions about, when walking alongside them through dark times.

Natural Evil is that which does not involve human willing and acting, but is merely an aspect of nature that seems to work against human welfare.

Moral Evil is that which is the direct result of human volition.

Physical Evil is suffering caused by corruption in the body.

These “types”  will allow for a little more clarity when approaching a specific subject within the umbrella of “suffering and evil.”

Biblical Themes Concerning Suffering and Evil

When walking alongside someone who has experienced suffering and evil it is important to keep the following themes in mind.

1. The Theme of a ‘Particular World’

God created the world in a purposeful and orderly way. One of the aspects of this particular world is that God’s creatures have the power of volition, which can be used to bring about good or evil. Within this particular good world, it must be stated that the possibility for evil and suffering became present at the fall. It must also be stated that God created this particular world with comprehensive foreknowledge of the actions each creature will could and would make.

2. The Element of Satan

Satan is first and foremost, a personal being. Beyond that Satan was once an angel who deceived himself into believing that he could oppose God successfully. Satan is seen as an adversary or accuser. Often Satan will tempt people in order that they do wrong; in doing so Satan attempts to builds his case of accusation.

In the NT Satan resists the children of God. Satan uses deceit in order to fulfill this function. Satan not only accuses people before God, but provokes humans against one another. On a personal level, Satan torments individuals with ‘self-accusation’ arising from sin.

It is important to remember that Satan may influence creation, but Satan cannot force people to sin. “Satan tempts and influences people to do wrong, but human beings are held responsible for their own actions and sin.

3. The Element of Creaturely Rebellion

It was not God’s desire that man have the burden of the knowledge of good and evil. But, the first man and woman exercised their freedom and rebelled against what God desired for them. God must judge mankind for disobedience against His revealed will.

Furthermore, ‘The entrance of sin into the good creation affected not only the relationship of these beings to God, but also brought deleterious effects upon all of creation’.

4. The Element of Divine Justice and Discipline

God is holy and just, and will judge all sin. Evil is present in the world due to human rebellion which demands Divine punishment. Within the Bible we also find instances where evil occurs within the context of divine discipline. Evil is never ascribed to God, but occurs due to the lack of goodness in people.

This is often viewed as the ‘basic solution’ to all other themes of suffering and evil. In its most basic sense, ‘God must judge people for their sins’. As one author argues, this view ‘imposes suffering with the expectation that its punishment will lead to repentance or at least to a cessation of evil acts’.

Again he explains, this view ‘considers affliction as a visitation from God…God disciplines his people, collectively and individually, that they may be brought closer to him. The purpose of God’s discipline is often to teach a lesson, to train and to mature his children through suffering’.

5. The Element of Spiritual Maturity

In some instances evil and human suffering result in the maturity of a believer. It is not that evil and suffering are brought on persons in order to advance them, but rather, through these instances one grows in their faith as they trust in God, the one who creates and sustains. Times of intense suffering often cause the believer to cast all their pain upon God, which results in finding God’s grace as sufficient.

This view argues that through some instances of suffering, one gains entry into a fuller knowledge of God. This is obviously dependant on the attitude of the sufferer.

‘Three major ideas are included in this approach, (1) since the world is evil and often in the control of wickedness, the godly must wait for the disposition of wickedness and righteousness which is sure to come. (2) In this probational period, the depth of a persons faith is submitted to a rigid test, the result of which reveals the true character of his or her faith. (3) In the New Testament, especially, this struggle is seen as inevitable for the Christian life, and hence is evidence in itself that one is a Christian.”

6. The Themes of Redemption and Eschatology

The term ‘redemptive’ can refer to many closely related theories. Some evil may be redemptive that it is suffered for others, or instead of others. Some evil may be redemptive for the sufferer in the sense that God sometimes brings about good, in spite of, and even through, suffering.

There are instances where God uses evil for His redemptive purposes. The ultimate conclusion of God’s redemptive purposes involves God’s final triumph over evil through the deliverance of the saints, the defeat of Satan and those who have rejected Christ, and the unveiling of the new heaven and earth in which God’s people enjoy Him forever.

Again, there will be complete victory over evil in the end times. This solution to suffering sees the answer to the problem of evil and suffering as existing beyond the present conflict.

7. The Element of Mystery

There do remain some things that we do not understand completely. Such as, the way God orders the worlds affairs. One author notes, “all of the solutions found in the Bible are legitimate approaches to the problem of evil. Each principle has a specific application, but none of them claims to be the total or final answer. There is always an element of mystery”.

Christ; Suffering and Evil: Our Only Hope

Ultimately, the Gospel of Jesus Christ- the good news- is the only comfort we can provide someone who has faced the horrible tragedies of life.

I think Tim Keller puts it well;

“The death of Jesus was qualitatively different from any other death. The physical pain was nothing compared to the spiritual experience of cosmic abandonment. Christianity alone among the worlds religions claims that God became uniquely and fully human in Jesus Christ and therefore knows firsthand despair, rejection, loneliness, poverty, bereavement, torture, and imprisonment. On the cross he went beyond even the worst human suffering and experienced cosmic rejection and pain that exceeds ours as infinitely as his knowledge and power exceeds ours. In His death, God suffers in love, identifying with the abandoned and godforsaken. Why did he do it? The Bible says that Jesus came on a rescue mission for creation. He had to pay for our sins so that someday he can end evil and suffering without ending us.

If we were to ask the question: “why does God allow evil and suffering to continue” and we look at the cross of Jesus, we still do not know what the answer is. However, we now know what the answer isn’t. It cant be that He doesn’t love us. It cant be that he is indifferent or detached from our condition. God takes our misery and suffering so seriously that he was willing to take it on himself.

So, if we embrace the Christian teaching that Jesus is God and that he went to the cross, then we have deep consolation and strength to face the brutal realities of life on earth. We can know that God is truly Immanuel- God with us- even in our worst sufferings” (Tim Keller)

For further reading on the subject of ‘Evil and Suffering’ I recommend the following books;

1. D.A. Carson, How Long O Lord’: Reflections on Suffering and Evil, Baker Academic, 2006.

2. John Piper and Justin Taylor, Suffering and the Sovereignty of God, Crossway, 2006.

3. John S. Feinberg, The Many Faces of Evil: Theological Systems and the Problems of Evil, Crossway, 2004.

Works Used In Writing this Post

[1] Millard Erikson in ‘Christian Theology’ (1998).
[2] David P. Nelson’s chapter on ‘The Work of God’  in ‘A Theology for the Church’ (Edited by Daniel Akin, 2007).
[3] Bruce A. Little’s class notes on ‘The Problem of Evil’.
[4] The “themes” are a combination of ideas presented in three different books. John P. Newport’s ‘Life’s Ultimate Questions’ (1989); L. Russ Bush’s ‘Handbook for Christian Philosophy’ (1991), and David P. Nelson’s chapter on ‘The Work of God’  in ‘A Theology for the Church’ (Edited by Daniel Akin, 2007).
[5] The section quoted from Timothy Keller’s ‘The Reason for God’ (2008).

Church History Teasers (Part 9): Calvin ‘Institutes of the Christian Religion; Book Three’

Brief Outline of ‘Institutes of Christian Religion’ (Book 3)

Reason for Writing: This section of the ‘Institutes of Christian Religion’ shows us how, through the spirit we can share in the grace of Jesus Christ, and the fruits this produces.

Section One: Calvin expounds on how we benefit from the work of Christ through the work of the Holy Spirit.

Section Two: Calvin defines faith and expounds upon its distinguishable characteristics.

A definition of ‘faith’: “a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ, and revealed to our minds, and sealed on our hearts, by the Holy Spirit.”

Certain Aspects of Faith:

a.    Supernatural Knowledge Supplied by God
b.    Certainty in God
c.    Believing The Promises of God in Experience
d.    Understanding the Nature of the Flesh

Section Three: Calvin expounds upon the relationship between regeneration and faith, and a proper understanding of repentance.

A proper understanding of ‘repentance’: a “real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit.”

Certain Aspects of Repentance:

a.    Exhibits a transformation of the person
b.    Flows from a healthy fear of God
c.    War against flesh, quickening of the Spirit

Lastly, Calvin explains the implications and application of a proper theology of Repentance

Institutes of Christian Religion (Book 3)

Calvin rightly begins by asserting that no matter what we do in life, salvation is not achievable in any sense, it is bestowed in and through Christ, which is a biblical theme. Calvin then explores the relationship of man and the Holy Spirit as the means to enjoying Christ, noting that it is by the grace and energy of the Holy Spirit alone that man is given faith for salvation.

As for faith, Calvin notes that Christ is the object of our faith, and we cannot find our way to Him without the guidance of the gospel. This guidance comes from the Word of God itself, asserting that there is an inseparable link between the Word and faith. Yet, Calvin rightly guards against misconceptions that faith is mere mental assent to biblical facts, but a realization of God’s will towards us which is sacred and absolutely true. Calvin remains true to the bible in asserting that it is through the bible that one rightly ‘knows’ God. Calvin then posits that God brings men to this realization through fear of wrath and indignation. With this as the mode of operation, Calvin proposes that through these circumstances men seek God for safety and are assured in His deep interest in their welfare. It is the mercy of God that allows such faith in the truth of His word.

This mercy was revealed on the cross of Christ, as a pledge of love. Christ work lifts the dark veil that blinds the minds of unbelievers from seeing the light of the Gospel of the glory of God. Christ’s work also changes the heart, which is, by nature, deceitful and doubtful. From this Calvin proposes the following definition of faith, “a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ, and revealed to our minds, and sealed on our hearts, by the Holy Spirit.” Yet one must remain certain that God’s word is true, even when experience brings about doubt. The end result must prove that faith surmounts the difficulties faced in life.

The result of this faith is then discussed in the last section of our reading on repentance. Calvin asserts that without repentance, faith is useless. Calvin argues that repentance is produced by faith, therefore faith precedes repentance. The ordering of faith then repentance, verses repentance then faith is a matter of conjecture based on biblical text. Therefore it becomes problematic to assert that Calvin remains true to biblical teaching here, or to the contrary. It can be said that true faith does not exist without repentance; this statement does follow biblical evidence. Based on these foundational beliefs, Calvin defines repentance as follows, “real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit.”

Calvin proposes the aspects of repentance as a transformation of the person, which flows from a healthy fear of God, and lastly exhibits itself in the spiritually powered waging of war against the flesh. All of these aspects come from the Christians union with Christ, from a ‘new birth’ which is wrought by the Spirit. For Calvin this was the means by which God purified the church. Lastly Calvin points that it is only by God’s grace that we are not charged with the sin that would make us sinners in need of judgment. Overall, Calvin does stay true to a theology derived from the Bible. But on some matters, which can only be drawn from inference, such as the timely order of faith and repentance, Calvin draws more from a philosophical standpoint. This is not problematic when understanding the institutes as a foundational handbook to understanding Calvin’s theological system, which was meant to accompany the readings of his commentaries.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Part 4: Gregory’s ‘Pastoral Rule’

Part 5: Anselm’s ‘Proslogion’

Part 6: Bernard of Clairvaux ‘On Loving God’

Part 7: Erasmus ‘In Praise of Folly’

Part 8: Luther ‘Concerning Christian Liberty’

ESV Study Bible Online…Free in March!

Justin Taylor writes;

“Crossway announced…that they were making the Online ESV Study Bible available free to anywhere, anywhere, for the entire month of March.

A couple of features worth noting:

• You can listen to the audio of the ESV from narrator David Cochran Heath.
• You can take and save your own notes in the Online ESVSB.
• You can highlight words and verses in several different colors.”

See Taylor’s blog for a full list of the study notes and theology articles! I would fully endorse the ESV Study Bible to anyone who is a student of the bible.

Understanding Old Testament Prophecy

What is the Meaning of Prophecy?

When most people think of prophecy they think in terms like- “foretelling or prediction of what is to come.” In some cases this is true. But consider the following facts given by Gordon Fee and Douglas Stewart in “How to Read the Bible for all its Worth”;

a. Less than 2% of OT prophecy refers to Christ (Much of this in Isaiah).
b. Less than 5% of OT prophecy describes the times after Christ’s life, death, and resurrection.
c. Less than 1% of OT prophecy concerns things yet to come.

With that said, it seems logical that we see most of the OT prophecy in reference to the immediate future of Israel, Judah, and other nations rather than our future (the church).

How do we Understand the Role of Prophets?

To see the prophets primarily as “predictors of the future” is to miss their primary function, which was to speak for God to their own contemporaries. In the prophetical books we hear from God via the prophets. The prophet is, simply put, God’s mouthpiece.

Why are the Prophetic Writings of the OT so Hard to Understand?

Some of the prophetic books are collections of spoken oracles, and are therefore not easily understood when read through in one setting. Often times there are no hints as to when one oracle ends and the next begin.

Other than “spoken oracle” we also find poetry in the OT prophetic writings. It is important to understand the literary genre of what you are reading.

Also, there is much historical distance between us and the contemporary audience of these prophets. The contemporary audience of the prophet has many advantages over those of us who read the speakers words second hand. This is the “difficulty of context”, it is difficult to see what they are referring to and why. This is where Bible Dictionaries and Commentaries can help.

What is the Function of Prophecy?

a.  The Prophets were covenant enforcers!

Israel’s law constituted a covenant between God and his people. These covenants brought “blessings” (benefits) on God’s people if they followed His word and “curses” (punishment) is they did not.

The blessings can be found in passages like;
a.    Leviticus 26:1-13
b.    Deuteronomy 4:32-40 and 28:1-14

These blessings were always announced with warning: If Israel did not obey God’s law the blessings would cease.

The curses that Israel could expect if they did not obey God’s law can be found in passages like;

a.    Leviticus 26:14-39
b.    Deuteronomy 4:15-28 and all throughout 28:15-32:42

God did not merely give his law, He enforced it. This is where the prophets come in. God announced and enforced (this can be positive or negative) through them.

b. The Prophets message was not their own, but God’s!

You will note as you read that the prophet will sometimes preface or conclude with “Thus says the Lord” or “Says the Lord.” Most of the time, the prophetic message is delivered directly as from the Lord, in first person, so that God speaks of himself as “I” or “Me.”

So the Prophets functioned like ambassadors, so what we read is God’s Word as God wished the prophet to present it.

c. There is a Pattern to the Prophetic Message!

The prophetic message can be seen against the backdrop of three issues:
a.    Idolatry: Example; God had warned his people that they were to drive the Canaanites out of the land lest they take on the religious practices of the people.  Israel did not drive them out and did take on many of their practices.
b.    Religious Formalism: Example; the people were going through the motions of worshipping God according to the letter of the Law but without heart devotion.
c.    Social Injustice: Example; the concerns of the weak and marginal in society were set aside and justice was perverted in the land; the case of the righteous was set aside and justice was perverted. Often this was done for material gain.

The message of the prophets is essentially three-fold.
1.    You have broken the Mosaic covenant and must repent.
2.    If you do not repent then judgment will come.
3.   God is faithful to his covenants and will bring about his purposes.

Its important to remember that the prophet functions as a mediator between God and the people, specifically to convey the word of God. Graeme Goldsworthy sums up the point of OT prophecy well in his book “Preaching the Whole Bible as Christian Scripture.”

He writes;

“the covenant of grace mediated by Moses structures the life of the people who are elect and redeemed in the Exodus event. All prophecy after Moses reinforces and reapplies this definitive Mosaic ministry. Prophecy and Torah (law/instruction) go together since the function of a prophet was to be a mouthpiece for God as he gave his instruction to his people.”

The Gospel and OT prophecy!

The proper interpretation of any Biblical passage requires that we relate it to the person and work of Jesus Christ. We need to see all passages as they relate to the redemptive purpose of God, which Goldsworthy describes with three focal points;

1. God is Lord;
2. his people are living before him as his willing and loving subjects;
3. and the created environment within which God relates to his people.

But the reality of sin informs us that God’s rule has been repudiated and the impending judgment threatens the “undoing of the whole fabric” of God’s created order.

We understand through the OT that God’s pattern of redemption has failed to “come about” in Israel’s history since the relationship between God and man had been lost in the garden.

But- in the gospel we understand that God’s redemptive plan in Christ is the only solution. Where Israel failed, Jesus comes as the true Israel to carry out God’s purposes perfectly and “believers from all periods of history are credited with his perfection and righteousness as a gift.”