F R O M L I G O N I E R M I N I S T R I E S A N D R .C . S P R O U L | AUGUST 2008 | $3.

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T H E N E W

AT H E I SM

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 C O R A M D E O Living before the face of God

New Dog, Old Tr ic ks

B Y B U R K P A R S O N S

S ince hearing about the supposedly “new” atheism I have been trying to figure
out what’s so new about it. Its proponents are not saying anything different
than their atheist ancestors have said throughout history. In truth, they are sim-
ply using the same old spin on a new generation of skeptics. Take, for instance,
new atheism proponent Richard Dawkins’ assertions. In his article “On Debating
Religion,” he writes, “The hypothesis of God offers no worthwhile explanation
for anything” and “faith is the great cop-out, the great excuse to evade the need
to think and evaluate evidence.” In his book The Selfish Gene, he writes, “Faith is
powerful enough to immunize people against all
The new breed of appeals to pity, to forgiveness, to decent human
atheists employ feelings.” None of this seems all that different from
the old atheism of Karl Marx, who in 1844 wrote in
popular-level his introduction to A Contribution to the Critique
of Hegel’s Philosophy of Right: “Religion is the sigh
arg uments to of the oppressed creature, the heart of a heartless
give them the world, and the soul of soulless conditions. It is the
opium of the people.”
broadest appeal. The trouble with this new atheism is that it is
not new at all but is the same old humanistic ser-
mon that has been proclaimed on the soap box of cynicism throughout the ages.
Nevertheless, perhaps what’s most troubling is that these new atheists employ
popular-level arguments in order to give them the broadest appeal.
What is even more troubling is that many Christians have shut their mouths
and closed their eyes, pretending that this humanistic, atheistic nonsense will
all just go away without affecting our churches or our children. Make no mistake
about it, the Lord God Almighty reigns, and because His kingdom shall overcome,
we shall overcome by His grace and before His face, coram Deo. And although
these new atheists might call us deluded Christians, they are most certainly not
deluded in their mission to convert the undiscerning world to the god of atheism —
they know full well for whom they’re working as they seek new ways to suppress
the eternal truth of God in their unrighteousness (Rom. 1:18).
Burk Parsons is editor of Tabletalk magazine and minister of
congregational life at Saint Andrew’s Chapel in Sanford, Florida.

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

S E N I O R A S S O C I AT E E D I T O R Chris Donato A S S O C I AT E E D I T O R S Keith A. Mathison, Robert Rothwell
P R O D U C T I O N M A N A G E R Scott Devor C R E AT I V E D I R E C T O R Geoff Stevens A R T D I R E C T O R Monty Morgan
CO M M U N I C AT I O N S D I R E C T O R Chris Larson M A R K E T I N G M A N A G E R John Cobb C I R C U L AT I O N Dawn Sanders

Tabletalk (usps 009-013) is published monthly by Ligonier Ministries, Inc., 400 Technology Park, Lake Mary, FL 32746. Annual subscription price (12 issues): $20.00.
Periodicals postage paid at Lake Mary, FL, and additional mailing offices. The daily Bible studies are copyright 2008, Ligonier Ministries, Inc. Unless noted, all Scripture
quotations are from The Holy Bible, English Standard Version. Copyright 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.
POSTMASTER: Send address changes to Ligonier Ministries, 400 Technology Park, Lake Mary, FL 32746-6229.

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 ta b l e tal k

IN THIS ISSUE
contents
{ THE NEW ATHEISM }

A U G U S T 2008
F E A T U R E S VO LU M E 32 | N U M BER 8

4
Faith and Reason
DA I LY S T U D I E S

23 Into the Word

25 United in Truth and Love
By Robert Rothwell
RIGHT NOW COUNTS FOREVER
34 For the Record
BY R.C. SPROUL
By Joel R. Beeke
45 The Generous Landowner
By Jerry Bridges
52 True Greatness
By Tom Ascol
59 The Joy of the Lord
By Greg Barolet

10 God’s Dupes?
BY RAVI K. ZACHARIAS C O L U M N S

14
64 Pastor’s Perspective
By Philip G. Ryken
68 Pro Ecclesia: For the Church
By Carl R. Trueman
Has Science
Got Rid of God? 70 Generation to Generation
BY JOHN BLANCHARD By Steven J. Lawson
74 Tolle Lege: Take Up and Read
By Keith A. Mathison

18 80 Seek Ye First
By R.C. Sproul Jr.
82 Truth and Consequences
The True Face of Evil
BY DAVID A. ROBERTSON By Gene Edward Veith

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 &

1-21.indd 4 4/17/08 3:12:05 PM

 In this postmodern cult ure we have

witnessed a fascinating rev iva l of a ncient

Gnosticism. The Gnostics of a ntiquit y were

ca lled by that na me because they asser ted

that they had a superior t y pe of knowledge

that surpassed the insights found even in

T RU E FA I T H I N VOLV E S T RUS T I NG I N

T H E E V I DE NC E T H AT G OD H A S A M P LY

P ROV I DE D I N A N D T H ROUGH H I S WOR D.

RIGHT NOW COUNTS FOREV ER BY R.C. SPROUL

the apostles of the New Testa ment. They

ma inta ined that the insights of the apostles

were limited by the nat ura l limitations

suf fered by huma n beings tied to rationa lit y.

1-21.indd 5 4/17/08 3:12:36 PM

 RIGHT NOW COUNTS FOREVER FAITH AND REASON R.C. SPROUL

True knowledge, according to these elation, arguing that revelation is

heretics, was found not through unreasonable and the only truth that
reason or sense perception, but can be known is that which can be
through a highly developed mysti- known by natural reason. The third
cal intuition. In like manner, in this and most complex form of rational-
postmodern world we’ve seen a wide ism is Hegelian rationalism, which
spread rejection of rationality. This defi nes reason with a capital R, and
rejection of rationality has infi l- reality is the unfolding in space and
trated the church with a vengeance. time of ultimate reason. None of
We see frequent attempts to remove these philosophies represents his-
the Christian faith from all consid- toric Christianity. Christianity is
erations of rationality. It is being not based on rationalism. However,
argued today that biblical revela- the rejection of rationalism in the
tion is only intelligible by intuition modern church often carries with
or by a particularly sensitive poetic it the rejection of rationality. This
imagination. This carries with it the rejection is itself irrational. When

We must be on our g uard and

vigilant at every moment against
the intrusion of irrationality.

idea that biblical revelation is unin- we reject humanism, we don’t reject

telligible through reason. being human. If we reject existen-
For good cause, the church in tialism, we don’t reject existence.
recent centuries has had to reject So, if we reject an “ism” attached to
rationalism in its many faceted reason, it does not mean that we are
forms. There is no monolithic philos- to reject reason itself.
ophy of rationalism; rather, rational- Any discussion of faith and rea-
ism wears various faces. On the one son has to ask the question, “What is
hand, we think of rationalism as dis- faith?” The biblical answer, accord-
tinct from empiricism with respect ing to the author of Hebrews, is
to how we come to know what that faith is the substance of things
we know. Second, Enlightenment hoped for, the evidence of things not
rationalism contrasts reason not seen (11:1). The author goes on to say
with sense perception but with rev- that by faith we understand that the

6 TABLETALK AUGUST 2008

1-21.indd 6 4/17/08 3:12:57 PM

 world was formed by the Word of When the Scriptures say that
God. The fi rst thing we notice in this faith is the evidence of things not
assertion is that faith is something seen, what are we to understand
that is substantial, not ephemeral. that to mean? The example given
Secondly, faith represents a type of is that by faith we understand the
evidence. It is the evidence of the world was formed by the Word of
unseen. At the heart of the concept God. None of us was an eyewitness
of New Testament faith is the idea of the action of God in creation.
of trust, namely, that faith involves Yet we trust that the universe has
placing one’s trust in something. In come into being by the act of God’s
this regard all human creatures are divine work of creation because we
subject to depending at one point or have come on reasonable grounds
another on faith. I am not an expert to believe that God’s Word is trust-
in medicine, so I must give a certain worthy. Because we are convinced
trust to the diagnoses offered to me that God’s Word is trustworthy and
by experts in the field. That trust that that conviction is a reason-
may be provisional until I fi nd that able conviction, we can trust God’s
it is not based in substance or evi- Word even for those things that
dence. But in the meantime, to trust we cannot see. John Calvin also
what we do not see is not necessarily argued the point that true faith
a matter of being irrational. Without is not believing against evidence.
reason, the content of biblical faith Rather, true faith involves trusting
would be unintelligible and mean- in the evidence that God has amply
ingless. So we say that biblical faith provided in and through His Word.
is not the same as reason, but that That faith is not without what
faith is rational and reasonable. The Calvin called evidences; rather, it is
fi rst assertion that faith is rational a faith that surrenders to or acqui-
means that faith is intelligible. It esces to the evidences.
is not absurd or illogical. If biblical We must be on our guard and
revelation were absurd and irratio- vigilant at every moment against
nal, it would be utterly unintelligible the intrusion of irrationality com-
and meaningless. The content of ing from existential philosophy,
the Bible cannot pierce the soul of a neo-orthodox theolog y, and the
sentient creature without fi rst going resurgence of mysticism set forth in
through the mind. It was Augustine neo-Gnosticism. What is at stake is
who declared that faith without the coherence and intelligibility of
evidence is credulity. At this point God’s divine work.
we understand that though faith
is rational, it is also reasonable.
Biblical faith does not call people to Dr. R.C. Sproul is founder
crucify their intellect or take irratio- and president of Ligonier
Ministries, and he is author
nal leaps of faith into the darkness
of the books Defending Your
with the hope that Christ will catch Faith and Reason to Believe.
us. Rather we are called to leap out
of the darkness and into the light.

TABLETALK AUGUST 2008 7

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 PA R T N E R S A R E

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 God’s Dupes?

B Y R A V I K . Z A C H A R I A S

1-21.indd 10 5/13/08 10:55:53 AM

 I
s the Christian faith intellec- I have news for them — news
tual nonsense? Are Christians to the contrary. The reality is that
deluded? the emptiness that results from the
“If God exists and takes an inter- loss of the transcendent is stark and
est in the affairs of human beings, devastating, philosophically and
his will is not inscrutable,” writes existentially. Indeed, the denial of
Sam Harris about the 2004 tsunami an objective moral law, based on the
in Letter to a Christian Nation. “The compulsion to deny the existence of
only thing inscrutable here is that so God, results ultimately in the denial
many otherwise rational men and of evil itself. Furthermore, one
women can deny the unmitigated would like to ask Dawkins, are we
horror of these events and think morally bound to remove that virus?
this is the height of moral wisdom” Somehow he himself is, of course,
(p. 48). In his article “God’s Dupes,” free from the virus and can there-
Harris argues, “Everything of value fore input our moral data.
that people get from religion can
be had more honestly, without pre-
suming anything on insufficient
evidence. The rest is self-deception, You ca nnot have a
set to music” (The Los Angeles
Times, March 15, 2007). Ironically, mora l law unless the
Harris’ first book is entitled The
End of Faith, but it should really be mora l law itself is
called “The End of Reason,” as it
intrinsica lly woven
demonstrates again that the mind
that is alienated from God in the into personhood….
name of reason can become totally
irrational. A nd that person
O x f or d z o olo g i s t R ic h a r d
Dawkins suggests that the idea of ca n only be God.
God is a virus, and we need to find
software to eradicate it. Somehow,
if we can expunge the virus that
led us to think this way, we will be
purified and rid of this bedevil- In an attempt to escape what they
ing notion of God, good, and evil call the contradiction between a
(“Viruses of the Mind,” 1992). Along good God and a world of evil, athe-
with Christopher Hitchens and a ists try to dance around the reality
few others, these atheists are calling of a moral law (and hence, a moral
for the banishment of all religious lawgiver) by introducing terms like
belief. “Away with this nonsense!” “evolutionary ethics.” The one who
is their battle cry. In return, they raises the question against God in
promise a world of new hope and effect plays God while denying He
unlimited horizons once we have exists. Now, one may wonder: Why
shed this delusion of God. do you actually need a moral law-

TABLETALK AUGUST 2008 11

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 GOD’S DUPES? RAVI ZACHARIAS

giver if you have a moral law? The things, and desperately sick; who
answer is because the questioner can understand it?” (Jer. 17:9).
and the issue he or she questions Similarly, the apostle James said,
always involve the essential value “But be doers of the word, and not
of a person. You can never talk of hearers only, deceiving yourselves.
morality in abstraction. Persons For if anyone is a hearer of the word
are implicit to the question and the and not a doer, he is like a man who
object of the question. In a nutshell, looks intently at his natural face
positing a moral law without a in a mirror. For he looks at himself
moral lawgiver would be equivalent and goes away and at once forgets
to raising the question of evil with- what he was like. But the one who
out a questioner. So you cannot have looks into the perfect law, the law

The world do e s not u nder s t a nd

mora l law is a l l about . Some get

a moral law unless the moral law of liberty, and perseveres, being no
itself is intrinsically woven into per- hearer who forgets but a doer who
sonhood. This means that an intrin- acts, he will be blessed in his doing”
sically worthy person must exist if (James 1:22–25).
the moral law itself is to be valued. The world does not understand
And that person can only be God. what the absoluteness of the moral
Our inability to alter what is law is all about. Some get caught,
actual frustrates our grandiose some don’t get caught. Yet who of us
delusions of being sovereign over would like our heart exposed on the
everything. Yet the truth is that we front page of the newspaper today?
cannot escape the existential rub by Have there not been days and hours
running from a moral law. Objective when, like Paul, you’ve struggled
moral values exist only if God within yourself and said, “I do not
exists. Is it all right, for example, to understand my own actions. For I
mutilate babies for entertainment? do not do what I want, but I do the
Every reasonable person will say very thing I hate…. Wretched man
“no.” We know that objective moral that I am! Who will deliver me from
values do exist. Therefore, God must this body of death?” (Rom. 7:15, 24).
exist. Examining those premises Each of us knows this tension and
and their validity presents a very conflict within if we are honest
strong argument. with ourselves.
The prophet Jeremiah noted, Therefore, as Christians, we
“The heart is deceitful above all ought to take time to reflect seri-

12 TABLETALK AUGUST 2008

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 ously upon the question: “Has God ing to know Jesus Christ are the
truly wrought a miracle in my life? new hungers and new pursuits that
Is my own heart proof of the super- are planted within the human will.
natural intervention of God?” In the I well recall that dramatic change
West we go through these seasons of in my own way of thinking. There
new-fangled theologies. The whole were new longings, new hopes, new
question of “lordship” plagued our dreams, new fulfillments, but most
debates for some time as we asked if noticeably, there was a new will to
there was such a thing as a minimal- do what was God’s will. Thomas
ist view of conversion? “We said the Chalmers characterized this change
prayer and that’s it.” Yet how can that Christ brings as “the expulsive
there be a minimalist view of con- power of a new affection.” This

wh at t he a b s olut ene s s of t he
c au g ht , s ome don’t g e t c au g ht .

version when conversion itself is a new affection of heart — the love

maximal work of God’s grace? “The of God wrought in us through the
old has passed away; behold, the Holy Spirit — expels all other old
new has come” (2 Cor. 5:17). seductions and attractions. The
If you were proposing marriage one who knows Christ begins to
to someone, what would the one see that his or her own misguided
receiving the proposal say if you heart is impoverished and in need
said, “I want you to know this pro- of constant submission to the will
posal changes nothing about my of the Lord — spiritual surrender.
allegiances, my behavior, and my Yes, we are all gifted with different
daily life; however, I do want you to personalities, but humility of spirit
know that should you accept my pro- and the hallmark of conversion is
posal, we shall theoretically be con- to see one’s own spiritual poverty.
sidered married. There will be no Arrogance and conceit ought to be
other changes in me on your behalf.” inimical to the life of the believer.
In a strange way we have minimized A deep awareness of one’s own new
every sacred commitment and made hungers and longings is a convinc-
it the lowest common denominator. ing witness to God’s grace within.
What does my new birth mean to
me? That is a question we seldom Dr. Ravi K. Zacharias is founder and president of Ravi
ask. Who was I before God’s work in Zacharias International Ministries in Norcross, Georgia,
me, and who am I now? and he is author of The Real Face of Atheism.
The immediate results of com-

TABLETALK AUGUST 2008 13

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 Has Sc ie nce Got
R id of God?
B Y J O H N B L A N C H A R D

VEGETAL TISSUE (2005) © ISMAEL MONTERO, MADRID, SPAIN / DREAMESTIME

R
ichard Dawkins, based at Britain, he stepped up to the plate and
Oxford Universit y, off i- let fly with his trademark panache: “I
cially operates under the think science really has fulfilled the
title of Charles Simonyi Reader and need that religion did in the past, of
Professor of the Public Understanding explaining things; why we are here,
of Science. Unofficially, he may be the what is the origin of life, where did
best-known atheist in the world, part- the world come from, what life is all
ly as the result of his best-selling book about…science has the answers.”
The God Delusion, published in 2006. If Dawkins is right, religion is
With these credentials, we should an outdated indulgence and God an
expect Dawkins to answer the title of irrelevant myth. But is he right? The
this article with a resounding yes, and simplest way to answer that question
he does not disappoint us. In a 1999 is to test each of his four claims to see
BBC Television programme Soul of whether they can be substantiated.

14 TABLETALK AUGUST 2008

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 Science explains his own image, in the image of God he
why we are here. created him; male and female he cre-
ated them” (Gen. 1:27), a statement that

I n context, the word why can have

one of two meanings: either “How
did we get here?” or “What is our pur-
resonates with all we know about our
unique and astonishing properties. If
the full text of Encyclopædia Britannica
pose in being here?” As the final claim
touches on the second of these, let us
look at the first — and Dawkins has
no doubt as to the answer: “It is abso-
lutely safe to say that if you meet some-
Dawkins claims that
body who claims not to believe in evo-
lution, that person is stupid, ignorant, while so many things
or insane (or wicked, but I’d rather not
consider that).” Having dispatched give an appearance of
all opposition with a single sentence,
he then endorses the idea that Homo
sapiens is the state-of-the-art product
having been designed, the
of a vast sequence of tightly related
species and kinds, beginning with the impression is a false one.
first living cell and moving on through
invertebrates, fish, amphibians, rep-
tiles, birds, furry quadrupeds, and
ape-like mammals.
All atheists are evolutionists, and had arrived on earth from outer
this is the default setting for the model space it would be regarded as unchal-
they promote. If they are right, we lenged proof of extra-terrestrial intel-
should expect to find our planet teem- ligence. As human DNA houses vastly
ing with fossils of intermediate life more organized information than the
forms — but they are simply not there. Encyclopædia Britannica, it points pow-
Writing about such evolutionary links, erfully to the truth of Nobel laureate
Colin Patterson, senior palaeontolo- Arthur Compton’s conviction that “a
gist at the British Museum of Natural supreme intelligence brought the uni-
History says, “I will lay it on the line. verse into being and created man.”
There is not one such fossil for which
one might make a watertight argu- Science explains
ment.” On the other hand, if God cre- the orig in of life.
ated fully formed and separate kinds,
we should expect to find the remains
of countless fully formed specimens,
all without any apparent ancestors —
I n what he calls the central argu-
ment of The God Delusion, Dawkins
claims that while so many things
and that is exactly what we do find. give an appearance of having been
In the early chapters of Genesis the designed, the impression is a false one,
creation narrative comes to a climax because it raises an unanswerable
with the words: “God created man in question: Who designed the designer?

TABLETALK AUGUST 2008 15

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 HAS SCIENCE GOT RID OF GOD? JOHN BLANCHARD

Two things need to be said in response. they first begin thinking about the
First, where is the scientific proof that subject, and scientists have come up
the appearance of design is deceiv- with an endless raft of theories. Yet
ing us? There is none — and to deny science can never go any further back
design before discussing the issue is on than the moment at which the laws
a par with declaring that miracles are on which it leans began to operate. As
impossible before finding out whether Edgar Andrews, emeritus professor of
any have taken place. This illogical materials at the University of London,
approach might be expected from notes, “Science, even at its most spec-
someone at grade school, but hardly ulative, must stop short of offering any
from an Oxford don. Second, can sci- explanation or even description of the
ence prove that the designer must have actual event of origin.”
been designed, in other words, that This seems pretty obvious, yet
the ultimate Creator must have been there are atheists who try to evade the

Cla i m i ng t hat science r u les out t he

bibl ica l accou nt of creat ion i s ig nora nce
m a s querad i ng a s i nt el l ig ence.

created? Is there any branch of science issue with a flurry of phrases. Peter
that can definitively rule out any pos- Atkins, an atheist professor of chem-
sibility of there being a supernatural, istry at Oxford, claims that the entire
uncreated person? universe is “an elaborate and engaging
As Ludwig Wittgenstein, the lead- rearrangement of nothing” in which
ing analytical philosopher of the “space-time generates its own dust in
twentieth century, said in his monu- the process of its own self-assembly.”
mental Tractatus: “The solution of the Those who hold to this idea, more for-
riddle of life in space and time lies out- mally known as the quantum fluctua-
side space and time.” This synchro- tion hypothesis, were neatly upended
nizes precisely with the Bible’s teach- in New Scientist: “First there was
ing about God being “from everlasting nothing, then there is something...and
to everlasting” (Ps. 106:48) and its before you know it they have pulled a
unanimous testimony that this tran- hundred billion galaxies out of their
scendent and eternal Creator “gives quantum hats.” In A Brief History of
life to all things” (1 Tim. 6:13). Time, the renowned theoretical physi-
cist Stephen Hawking, with no reli-
Science explains gious axe to grind, has a much more
where the world came from. reasonable approach. Commenting on
the odds against the universe’s incred-

T he origin of the universe has

fascinated people ever since
ibly complex and perfectly balanced
array of fundamental factors coming

16 TABLETALK AUGUST 2008

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 into existence
stence by chance, he wrote: “It thinking beings, with an insatiable
would bee very difficult to explain why desire to evaluate data, develop
the universe
verse should have begun in just ideas, exercise imagination, and
this wayy except as the act of a God who make decisions. Nor does it explain
intended d to create beings like us.” our unique sense of dignity, our aes-
Richard
ard Dawkins not only dismiss- thetic tastes, our ability to compose
es the biblical
blical account out of hand, but and enjoy art, music, and literature,
ranks it with the Hindu myth about our moral dimension, and our spiri-
the worldld being created in a cosmic tual longings. As the distinguished
butter-churn
hurn and the West African modern thinker Francis Schaeffer
notion that the world was created pointed out: “No one has presented
from thee excrement of ants
ants, but this an idea,
idea let alone demonstrated it
hardly qualifies as serious thinking. to be feasible, to explain how the
C.S. Lewis came to a very different impersonal beginning, plus time,
conclusion: “No philosophical theory plus chance, can give personality.”
which I have yet come across is a Sir John Eccles, a Nobel Prize-
radical improvement on the words of winning pioneer in brain research,
Genesis, that ‘In the beginning God presses the point home: “Science
made heaven and earth.’” Claiming cannot explain the existence of
that science rules this out is ignorance each of us as a unique self.” Even
masquerading as intelligence. Steve Jones, a passionate athe-
ist and professor of genetics at
Science explains University College, London, frankly
what life is all about. admits, “Science cannot answer
the question: ‘Why are we here?’”

I t is curious that Dawkins should

make such a claim, as he denies
that human life has any purpose,
The Bible can — and does so in the
words of those who cry to God,
“Worthy are you, our Lord and
describing such an idea as “a nearly God…for you created all things, and
universal delusion.” In a 1995 issue by your will they existed and were
of London’s Observer newspaper, he created” (Rev. 4:11).
dismissed a question about the pur- Science is the ongoing search for
pose of life by saying, “Well there is truth in the natural world, and we
no purpose, and to ask what it is is a rightly rejoice at the countless bene-
silly question. It has the same status fits that science and technology have
as, ‘What is the color of jealousy?’” brought into our lives. To go beyond
Elsewhere he claims that life is that and claim that science has got
“just bytes and bytes of digital infor- rid of God is to promote nineteenth-
mation” and that human beings are century fantasy to the status of
“survival machines — robot vehicles twenty-fi rst century fact.
blindly programmed to preserve the
selfish molecules known as genes,” Dr. John Blanchard is an evangelist, apologist,
but this is hopelessly inadequate. It author, and conference speaker in Surrey, England.
offers no explanation of the fact that He is author of Has Science Got Rid of God?
as humans we are self-conscious,

TABLETALK AUGUST 2008 17

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 THE TRUE FACE OF

EVIL

B Y D A V I D A . R O B E R T S O N
D E TA I L O F WO M A N W I T H A M A SK BY LO RENZO L IPPI (16 0 6 −16 65), MUSEE D ES BE AUX-A RT S, A NGER S, FR A NCE / BRID GEM A N A RT L IBR A RY

R
“ eligion is an insult to human should a Christian respond? We
dignity. With or without it, will leave the Muslims, Hindus,
you’d have good people doing Mormons, and Jedi Knights to
good things and evil people doing evil respond for themselves, although we
things. But for good people to do evil note in passing that it is another fun-
things, it takes religion.” So writes damental belief of the atheist creed
the Nobel Prize-winning American that all religions are essentially the
physicist Steven Weinberg. His same — hence the oft repeated state-
observation has become a standard ment or accusation that “atheists
mantra of the new atheism. So how do not fly planes into skyscrapers.”

18 TABLETALK AUGUST 2008

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 It may have escaped the new athe- We could admit mea culpa, and
ists, but neither do Presbyterians, agree that religion has done a great
Catholics, or Southern Baptists! deal of harm. Furthermore, although
In The God Delusion, Richard we would not accept that all religions
Dawkins repeats Weinberg’s claim are the same, we must also acknowl-
that religion is a virus that infects the edge that many bad things have been
human race and causes otherwise done in the name of Christianity and
“good” people to behave in a way that the name of God has often been
which is dangerous and evil. Given blasphemed amongst the Gentiles
Dawkins faith in empiricism, what because of those who have inconsis-
is his evidence for this sweeping tently professed the precious name
condemnation? His major evidence of Christ.
appears to be 9/11 and Fred Phelps of And then we could swap accusa-
Godhatesfags.com infamy. The new tions, gently reminding our new athe-
atheists also declare that we are all ists that when atheism has become the
implicated in the “extremist” forms of state philosophy, it has rarely lead to
Christianity (and Islam) because we an outbreak of love and peace. Stalin,
keep silent and because they are just Mao, Pol Pot, Hitler, and others who
being consistent with the Scriptures! also shared the belief that religion is
Apart from the danger of taking our a virus that needs to be eradicated,
theology from atheists, let me point are hardly shining examples of the
out unequivocally that Fred Phelps good that atheism has brought to the
has nothing whatsoever to do with world. At least they were consistent
any form of biblical Christianity. His in following their prophet Nietzsche
“gospel” is a self-serving rant from who declared, “I call Christianity the
the pit of hell and is utterly repudiated one great curse, the one great intrinsic
by all biblical Christians. depravity, the one great instinct for
We could have endless fun ridi- revenge for which no expedient is suf-
culing the inconsistencies and ad ficiently poisonous, secret, subterra-
hominem attacks of Dawkins and his nean, petty — I call it the one immortal
friends, but that would be like shoot- blemish of mankind.”
ing ducks at a fairground, and some of We could point out that Western
our brethren do not think it is “nice.” civilization, including the science
(Although the methodology of Elijah and morality that Dawkins and the
in 1 Kings 18:27, “Cry aloud, for he is a new atheists profess to love, is rooted
god. Either he is musing, or he is reliev- in Christian teaching. We could
ing himself, or he is on a journey, or indicate the numerous examples of
perhaps he is asleep and must be awak- Christians who have built hospitals,
ened,” does have a lot to commend it.) set up schools, and provided multiple
So, what other approach can we take? social work programs. Dawkins, of
We could point out that Dawkins’ course, would argue that people
view is a simplistic and fundamen- would have done this anyway and
talist Hollywood fantasy view of the that atheists are just as moral and
world that divides humanity into the virtuous as Christians. Thus we end
good guys and the bad guys. up in a kind of spitting contest where

TABLETALK AUGUST 2008 19

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 THE TRUE FACE OF EVIL DAVID ROBERTSON

Christians could easily demonstrate century. The philosopher John Gray,

that we build more schools, paint no friend of Christianity, summarizes
more pictures, and heal more people it neatly: “As we understand it today,
than members of American Atheists. utopianism began to develop along
But that would ultimately prove noth- with the retreat of Christian belief”
ing. As Christopher Hitchens points (Black Mass: Apocalyptic Religion and
out, one could just as easily argue that the Death of Utopia).
Hamas provides a great social welfare
program in the West Bank. Idolatry
We need more than this. The
proof that Christianity is a force for
good rather than evil is found in the
outworking of the great biblical doc-
H uman beings have a sense of
God. The law of God is written in
our hearts. Even Dawkins admits that
trines — the teachings about Christ there is an inherent God conscious-
and humanity that provide us with the ness in children, but he attempts to
explanation as to why our world is in explain it away by regarding it as an
such a mess; the motivation for us to “evolutionary misfiring.” The biblical
do something about it; and the means explanation is much simpler. We are
whereby we can. created in the image of God. We are
created with a capacity for relation-
Total Depravity ship with our Creator. We do have a
“God-shaped hole.” The trouble is that

I n the words of George Thorogood,

we are “bad to the bone.” We do not
believe in “good empires” and “bad
we attempt to fill that hole with any-
thing or anyone except God. We invent
our own religions, we create our own
empires,” “good” people and “bad” idols, and we even deify ourselves. It is
people. We accept the biblical teaching little wonder that the hole is not filled
that all humans and all areas of human and that the result is discord, frustra-
life are infected by sin. Religion is not tion, anger, and brokenness. Idolatry
the virus. Sin is. As a result, religion is false religion. It is an argument for,
becomes a tool for human sinfulness. rather than against, true religion.
Rather than the simplistic and fool-
ish optimism of the new atheism, we The Cross
know that human beings are inher-
ently and deeply flawed. Christless
religion only adds fuel to the fire, but
take away all religion and we will still
J esus Christ and Him crucified
is the divine surgery that fi xes
the problem. We do not need to be
have the fire. As G.K. Chesterton so patched up. We do need forgive-
masterfully wrote in a letter to The ness, grace, mercy, a new heart, and
Times: “Dear Sir, What’s wrong with a new birth. The cross deals with
the world? I am.” The loss of this basic every aspect of human sinfulness,
doctrine thanks to an unjustified individually and communally. It is
Enlightenment optimism was a major through the cross that the love of
factor in the genocidal regimes of the God is shed abroad in our hearts. The
twentieth century, the failed atheist Beatles were right to sing, “All you

20 TABLETALK AUGUST 2008

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 need is love.” They just did not know gious communes. We are salt and light
what they were singing about. This is in a world that is tasteless and dark.
love, not that we loved God but that Because we have come to know the
he loved us and sent His Son as the love of Christ, we cannot but reflect
atoning sacrifice for our sin. and share that love. The love of Christ
constrains us. According to his sec-
The Sovereignty of God retary, Traudl Junge, Hitler despised
the church because “only mankind

J esus is Lord a nd Sav ior.

Everything comes under His
and above all the church have made
it their aims to keep alive the weak,
those unfit to live, and people of an
inferior kind.” Exactly. The history of
the Christian church is full of people
Christians are who, having been ransomed, healed,
not utopians or restored, and forgiven, are then set
free to serve the living God and do so
religious moralists. by going on to keep alive the weak,
heal the sick, fight injustice, feed the
We do not think hungry, visit the prisoners and dem-
onstrate in their life, words, and deeds
that we can the mercy and compassion of God.
It is ironic that in 2007 members of
legislate to make the British Parliament listed as their
favorite summer reading two books:
people moral… the fi rst being Dawkins’ The God
Delusion, the second, William Hague’s
wonderful William Wilberforce.
Whilst the Dawkins rant exempli-
fies the irrational and deeply rooted
hatred of humans for God, the life of
lordship. There is no area of life the great anti–slavery campaigner
that is not His. Therefore those who Wilberforce demonstrates what a
belong to Him, go on to live for Him powerful force for good is a forgiven
in every area of life — in education, sinner in the hands of a gracious God.
family, work, sport, politics, health- Wilberforce exemplifies the great
care, social work, and entertainment. argument of Jesus against the new
Rooted in these great biblical doc- atheist creed that all religion is de facto
trines we then go on to produce fruit. evil: Let your light shine before men,
Christians are not utopians or reli- that they may see your good deeds and
gious moralists. We do not think that praise your Father in heaven.
we can legislate to make people moral,
or that there is some kind of religious Rev. David A. Robertson is minister of St. Peter’s Free
band-aid that will soothe over the Church in Dundee, Scotland. He is author of The Dawkins
deep wounds in humanity. Neither are Letters: Answering Atheist Myths.
we pietists who retreat into our reli-

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 R E C O M M E N D E D R E S O U R C E S

If There’s a God,
Why Are There Atheists?
BY R . C . S P RO U L

Christians across the United States have found

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 A u g u s t 20 08
I N TO t h e WO R D
d a i l y B i b l e s t u d i e s

“Fear not then, as though your honor was put down.

Rather, be ready to abase yourself. For in this way
your glory is exalted even more, and in this way it
becomes greater. This is the door of the kingdom.”
J O H N C H R Y S O S T O M , H O M I L I E S O N T HE G O S P E L O F S A I N T M AT T HE W , 65.4

M atthew’s gospel informs us that Jesus came

to save His people from their sins (1:21).
Essential to this work of salvation is Christ’s build-
Abiding
in the
ing of His church, against which even the gates WOR D
of hell cannot prevail (16:18). Life in this believing
community was an important theme of our study These verses parallel the themes
of chapter 18 last month, but we were not able to of the studies each week.
explore the nature and attributes of the church in
We encourage you to hide them
much detail. Therefore, our studies in August will
in your heart so that you may
begin with a more comprehensive examination of
not sin against the Lord:
the attributes of the church using Dr. R.C. Sproul’s
teaching series The Bride of Christ. WEEK OF AUGUST 4
Following this study we will look at Matthew EPHESIANS 2:19 –20
19–20 and the important teachings on divorce, the
need to exalt Jesus above all else, the grace of God, W E E K O F A U G U S T 11
and humility. Christ’s call for us not to seek our own E XO DUS 20:14
glory is a difficult one to fulfill; thus, it behooves us
WEEK OF AUGUST 18
to pay close attention to His teaching on the subject.
M AT TH E W 19:14
In a day and age when Christians more often look
to be served than to serve, let us never forget the WEEK OF AUGUST 25
example of Jesus who did us the greatest service of PSALM 84:10
all when He gave up His life for our sins (20:28).

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 Friday
A U G U S T
The Church Is One
JOHN 17 “Holy Father, keep them in your name, which you have
given me, that they may be one, even as we are one” (v. 11b).
1
O ur study of Matthew 18 now complete, we have seen how the church is to
exhibit pastoral concern, guard the church’s holiness, and readmit to com-
munion all those who, though they have broken fellowship, turn from their sins
and seek restoration. Before returning to Matthew’s gospel, however, we need
to look at the nature of the church in order to understand why discipline and
forgiveness are needed to preserve the purity of the church. Dr. R.C. Sproul will
guide our study through this subject with his teaching series The Bride of Christ.
John 17, which records the longest prayer in the New Testament, provides
some of the most important teaching on the church. As we can see in this chap-
ter, Jesus is concerned with the unity of His people, praying for His disciples and
all those who come after them to be one in purpose and mission even as He and
His Father are one (vv. 11b, 22–23). It is therefore regrettable that the church of
Jesus Christ in our day evidences little visible unity. In the United States alone,
there are hundreds of different Protestant denominations, including dozens of
varieties each of Presbyterians, Baptists, Lutherans, and so on.
Faced with this scandalous reality, there has been a tendency in the twenti-
eth century and now, in the twenty-first century, to try and correct this prob-
lem. As a result of the ecumenical movement, many new denominations have
formed through the mergers of old ones, and there has been a push for believers
to affirm what unites them over and against what divides them. This is laudable
when those professing unity agree on the fundamental tenets of the Christian
faith, but such is not often the case. Many times those seeking “unity” are those
who are most eager to jettison any real adherence to the confessional standards
of the church. Such unity is merely visible, and cracks begin to show when
Bible-believers in the church begin to rightly protest the excesses of the liberal
wings of their denominations.
If unity is to mean anything, Jesus also affirms in John 17, it must be a unity
grounded in the truth (vv. 17–19). Unity is meaningless when church members
do not confess the same Lord and Savior.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
Consider today the importance of true Christian unity, one that is a unity of
Amos 3:3
faith and not only an organizational unity. What type of unity is your particular Ephesians 4:1–6
church concerned to promote? What type of unity is your passion? Take time
THE BIBLE IN A YEAR :
today to pray for your particular church and denomination that they would seek Psalms 68–69
to be one with other Christians, but not at the expense of the faith once given Romans 4
FOR THE WEEKEND :
to the saints. Do what you can to promote such unity with other believers. Psalms 70–72
Romans 5
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 F O R T H E W E E K E N D o f A U G U S T 2 – 3

United in Truth and Love

B Y R O B E R T R O T H W E L L

Summers are traditionally a time for vacation, and that was

certainly true of my youth. Besides journeys to visit grand-
parents and time spent on the beach, however, summers dur-
ing my high school years usually involved one kind of church

retreat or another. These were represented — all invaluable truths if

not your ordinary, garden-variety ever there were any.
retreats made up solely of people who Yet hindsight is often twenty-
were members of my local congrega- twenty, and I would not encourage
tion. No, these retreats were a broad- anyone to attend them today, despite
er affair, involving people from all the good these retreats did for me.
sorts of denominations in my home- In order for these gatherings to take
town of Miami, Florida. Baptists, place and welcome Roman Catholics
Pent e co s t a l s , P r e s by t er i a n s , along with Protestants, there had to
Lutherans, Methodists, non-denom- be a white-washing of the important
inational evangelicals, and even differences that separate these bod-
Roman Catholics were all repre- ies. Certainly, the church of Rome
sented on these spiritual getaways, and the heirs of the Reformation hold
making them ecumenical in a very many beliefs in common, but essen-
strong sense. tial components of the biblical Gospel
I do look back on these retreats separate us. Until Rome abandons
with a certain fondness, for I believe its understanding of justification,
God did use them to instruct me the role Mary supposedly plays in
about important topics like service redemption, and other such distinc-
and repentance. The need for person- tives, a committed, Bible-believing
al faith in Christ was always stressed Christian cannot in good conscience
as well, along with a call for us to be affirm the Roman system as a valid
actively involved in the churches we pathway to Christ. To participate in a

TABLE TALK AUGUST 2008 25

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 spiritual retreat like this would be, in never happen. In other words, I will
effect, to affirm the fallacies of Rome. not make my opinions the standard
That being said, I hope that my by which I evaluate my church.
commitment to the visible unity of Second, I will maintain contact
the church is as strong as my convic- with my Christian friends who
tion of the truths of the Gospel. After do not attend my church. Since I
all, we often think that we can have am a member of an independent,
one without the other. Of course, the Reformed congregation, this neces-
invisible unity all Christians share is sarily means that the friendships I
important, but we too often act as if have with Christians outside of my
Jesus is really not all that interested local church body are friendships
in visible unity. But how will the with those in different denomina-
world know we are Christians by tions. May I never be unconcerned
our love (John 13:35) when we are with how God is moving in other
lobbing insults at each other because parts of the body of Christ.
we do not like anyone to disagree Third, I will seek to understand the
with us over baptism, the Sabbath, nonessential doctrines found in other
eschatology, and so on? Believe me, traditions in order that I might respect
the pagan does not see us as one in them and not dismiss them outright.
the Spirit when we all confess the If all believers did this, our thoughts
Nicene Creed and then tear down and discussions would be more civil.
each other over the timing of the rap- We might even learn from each other
ture. The unbeliever also has diffi- and find a new consensus on issues
culty understanding how Christians that might promote visible unity.
can possibly love one another when My fourth commitment is to
we are dispersed across many pray for the peace and purity of the
different denominations. church. My heart is not yet as broken
So even though I would steer as it should be over the disunity of the
clear of the retreats from my past church, and only the Holy Spirit can
today, I still want to be someone make me long truly and deeply for
who, without sacrificing truth, Christians to be one again. Without
embraces the spirit of love and such longing, I will not be motivated
unity these retreats tried to pro- to work for the unity of the church.
mote, albeit at the expense of vital Of course, I share these promises
doctrines. To that end I have made not merely to tell you about myself, I
several commitments: share them in the hopes that you will
First, I will strive not to disrupt make them with me. If they can help,
the unity of the individual church of even if in a small way, to help believ-
which I am a member. This means ers work for a unity based on the
that I will endeavor never to grumble clear truths of the Bible, then I will
to my leaders nor join with other consider all this talk of retreats and
members who might disparage them commitments a heavenly success.
behind their backs (Heb. 13:17). I will
submit to the elders in every decision Robert Rothwell is an associate editor of
until the day they deny the Gospel Tabletalk magazine.
itself, which, Lord willing, shall

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 Twisting the Truth Monday
A U G U S T

ACTS 20:7–35 “Fierce wolves will come in among you, not sparing
the flock; and from among your own selves will arise men speaking
twisted things, to draw away the disciples after them” (vv. 29–30).
4
H istorically speaking, divergent viewpoints have existed within the church
since the days of the apostles. Christians have always had to live in com-
munity with other believers who do not agree with them on every single point,
and they have had to do so in a way that keeps “the unity of the Spirit in the bond
of peace” (Eph. 4:3). As an example of this, Paul in Romans 14 clearly intends to
bring civility to Christians who are arguing over matters of diet and calendar.
No matter the particular issue, all disagreements occur only because one
or more parties in the disagreement are at least partially in error. Both you and
I can be wrong when we differ over something, but we cannot both be totally
right. Not every error is a legitimate cause for division, and differences must be
tolerated whenever they do not undermine Christian faith. Paul in Romans 14
makes this point, telling certain Christians not to judge other Christians who
abstain from meat (mostly Jews still concerned with purity laws) even though
no food is unclean in itself (v. 14). As long as the consciences of “the weak” did
not bind the consciences of “the strong,” their view of food was tolerable.
Other errors deny those very beliefs that set Christians apart from all other
people, that is, they deny those truths without which the Christian faith is
impossible. Denials of the Trinity, the virgin birth, and other such matters are
errors that we refer to as heresies. To preserve the purity of its testimony to the
one, true God, the church has historically stood against heresy, calling councils
and writing creeds to define the boundaries of orthodoxy.
Traditionally, heretics have been unwilling to admit that they do not affirm
Christianity as it has been handed down throughout the ages. This problem was
compounded beginning in the nineteenth century when heretics were increas-
ingly able to stay in their churches without being disciplined for their aberrant
views. Many unbelievers today are leaders in some Protestant denominations,
which have suffered a mass exodus of members. The complicity of many church
bodies in looking the other way when soul-damning lies are taught has forced
many to flee these churches lest they be devoured by the wolves.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Paul in Romans 14 urged the toleration of those who in error felt it was wrong
Proverbs 16:6
Jeremiah 29:8–9 to eat what they thought was unclean. If this is so, should we not also tolerate
Mark 13:22–23 those who disagree with us over issues such as the method of baptism or the
1 John 4:1
millennial reign of Christ, especially when it is impossible to determine with
THE BIBLE IN A YEAR : absolute certainty which views are less faithful to Scripture than others? Are
Psalms 73–74 nonessential truths something over which you break fellowship?
Romans 6

TABLE TALK AUGUST 2008 27

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 Tuesday
A U G U S T
Doctrine Divides

5 JEREMIAH 6:1–15 “They have healed the wound of my people

lightly, saying,‘Peace, peace,’ when there is no peace” (v. 14).

T hroughout history men have appeared who would become famous for seek-
ing peace at any price. Perhaps the greatest twentieth-century example of
such a figure is the British Prime Minister Neville Chamberlain who in 1938
proclaimed that he had achieved “peace in our time” with Adolf Hitler even as
he was preparing to unleash his blitzkrieg on Europe. Chamberlain’s aversion
to hostility was so great that Hitler played him for a fool.
Conflict is something that most people, when given the opportunity, try to
avoid. Peace is so desirable that significant differences between individuals and
groups are often ignored, and unity is sought under the lowest common denom-
inator. When peace is sought under these auspices, it can be easy to ignore
the importance of truth altogether. The modern heirs of nineteenth-century
Christian liberalism reveal such tendencies. In the drive to live peaceably with
other professing believers and even other non-Christian religions, liberalism
has tended to redefine Christianity as “the universal fatherhood of God and the
universal brotherhood of man,” or some other innocuous definition. Ironically,
liberals tend to tolerate any kind of belief system unless it happens to represent
orthodox, biblical faith.
We cannot, however, judge mainline Protestantism without recognizing that
these problems are increasingly evident within evangelicalism. Even though
many different denominations were born out of the Protestant Reformation,
evangelicals have traditionally confessed the inerrancy of Scripture and the
doctrine of justification by faith alone whether they were Lutherans, Baptists,
Anglicans, Presbyterians, and so on. Today, unfortunately, the desire for unity
means that such essential doctrines are often diminished so that Protestants,
Roman Catholics, and Eastern Orthodox can all get along. Professing evangeli-
cals no longer necessarily believe that justification by faith alone is an essential
doctrine — even though without it there is no Gospel (Gal. 1:6–9; 2:15–16).
If Christian unity is to mean anything, it must be a unity of faith grounded in
the truth. To sacrifice conviction for “peace” is to have no conviction at all.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
Christians have often divided over matters not essential to Christian orthodoxy
Job 34:12
and lobbed charges of heresy at one another. Such actions have created a Jeremiah 5:1–3
distaste for theology in the minds of many people, and there is now a tendency Romans 14
to downplay any essential differences within the visible church because of all 2 Timothy 2:8

the vitriol shown over the less important points of doctrine. Let us be passion- THE BIBLE IN A YEAR :
ate for the truth, but let us not divide unless Christian orthodoxy is at stake. Psalms 75–76
Romans 7

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 The Church Is Holy Wednesday
A U G U S T

“Paul, an apostle of Christ Jesus by the will of God,

6
EPHESIANS 1:1
To the saints who are in Ephesus, and are faithful
in Christ Jesus” (v. 1).

T he biblical doctrine of the church can be found summarized in the Nicene

Creed, which confesses belief in “one, holy, catholic, and apostolic church.”
Our focus thus far in our study of the church has been on its oneness — its unity
— and we have seen that the church cannot be truly one unless it is united in the
truth. Though it is regrettable that the church as a visible body is currently far
from unified, we do recognize that Christians share a profound, invisible unity
in Christ when they hold to the faith once delivered to the saints (John 17; Gal.
3:28). All who believe the Gospel are one in Christ Jesus the Lord.
Holiness is the second attribute of the church defined in the Nicene Creed.
Of course, we must honestly admit that the church at various times in history
has appeared far from holy. Too often we hear stories of church members act-
ing no differently than the world around them, even indulging in the vilest of
behaviors. To be sure, not every church member is actually a believer, and pro-
fessed Christians who sin boldly without repentance are not Christians at all
(James 2:26). Nevertheless, regenerate people sometimes commit heinous sins
(Mark 14:66–72); thus, it is difficult to think of the corporate body as holy.
Looking at the Greek word that we translate into the English as “church”
will help us understand what the holiness of the church really means. This
term, ekklesia, literally means “the called out ones.” The church’s holiness lies
in its being separated from the world, called by God to be a unique people whose
vocation is to serve Him (1 Peter 2:9–10). Our Creator has made the church
uncommon, a body set apart to live differently than the world.
That Christians often fail in this vocation does not make their calling any
less real. Positionally speaking, in Christ the church is always set apart as holy
(1 Cor. 1:2). But the reality of this holiness in practice is something after which
the church is always striving. God has declared us holy in His Son (we are
“saints,” Eph. 1:1), and now, by the power of His Spirit, He is making us holy so
that one day we might be without spot or wrinkle (5:25–27). Those called by the
Spirit pursue sanctity, endeavoring to live up to the high calling of holiness.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
The holiness of the church universal should make us take our membership in
Leviticus 19:2
Psalm 4:3 local congregations seriously. Were we to be convinced of the church’s holiness,
2 Corinthians 7:1 we would not casually drift from one denomination to another. We would
Hebrews 12:14
understand that to leave a church for reasons other than doctrine, distance,
THE BIBLE IN A YEAR : or to accept a call to service manifests a questioning of that church’s holiness,
Psalms 77–79 which is something we must not do lightly if God has said His church is holy.
Romans 8

TABLE TALK AUGUST 2008 29

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 R E C O M M E N D E D R E S O U R C E S

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 The New Atheism

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22-61.indd 31 4/17/08 3:33:46 PM

 Thursday
A U G U S T
The Church Universal

7 HEBREWS 12:18–24 “You have come to…the city of the living

God, the heavenly Jerusalem, and to innumerable angels in festal
gathering, and to the assembly of the firstborn” (vv. 22–23).

M any Protestants wonder why they profess belief in the “holy catholic
church” when they recite the Nicene Creed. Is this a confession of alle-
giance to the pope? If a church is not in communion with the Roman Catholic
Church, why would it affirm this part of the creed?
The answer, of course, is that the “holy catholic church” and the “Roman
Catholic Church” are not identical. The term catholic simply means “universal,”
and in the creeds of the church it refers to the reality that the one church of
Jesus Christ is not limited to any particular geographical region, ethnicity, eco-
nomic class, age group, historical era, or sex. When we say that we believe in the
“catholic church,” we are simply affirming that the church is made up of people
from all kinds of backgrounds. Anyone who turns from sin and trusts Jesus
alone for salvation is a part of the church universal (Gal. 3:28).
Practically speaking, this means that English-speaking Christians can find
brothers and sisters in Chinese house churches. Indians, Arabs, and Europeans
can all worship together freely. Africans who meet for worship in a chapel made
with mud bricks have less in common with countrymen who do not know Christ
than they do with Brazilians who praise God thousands of miles away. Even
when verbal communication is impossible, two believers have intimate fellow-
ship with one another because both are united to Jesus, who enables them to be
in union with every other believer on earth and in heaven.
Today’s passage is a good picture of catholicity as it applies to Christians
from all times and places. When we come into worship we enter into the heav-
enly sanctuary and join with “the spirits of the righteous made perfect” (Heb.
12:22–24). Though this reality is not apparent to our eyes, our worship includes
not only the members of our individual church but Moses, Esther, Augustine,
Calvin, and every other believer from history are worshiping as well.
Most importantly, when the body of Christ gathers for worship, Jesus is pres-
ent in ways He is not present at other times. This is hard to understand, but it is
true and should make us all the more eager never to miss corporate worship.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
As important as it might be, the commitment we have to our country is super-
Genesis 12:1–3
seded by our commitment to the church of Jesus Christ. Because the church is Isaiah 56:1–8
to embrace people from across the globe, it is incumbent upon us to support Matthew 28:18–20
churches in other parts of the world, even if they are located in countries that Revelation 7:9–12

are hostile to our own. Pray today for the church around the world and remem- THE BIBLE IN A YEAR :
ber that the catholicity of the church enriches our study and worship. Psalms 80–84
Romans 9:1–10:4

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 Founded on the Apostles Friday
A U G U S T

“You are…members of the household of God,

EPHESIANS 2:18–22
built on the foundation of the apostles and prophets, Christ Jesus
himself being the cornerstone” (vv. 19–20). 8
A postolicity, the fourth aspect of the church confessed in the Nicene Creed,
is the subject of our study today. We affirm apostolicity when we say that
we believe in the “apostolic church,” declaring that the church is founded on
the apostles, a concept taught in Ephesians 2:18–22 and other passages.
To say that the church’s foundation includes the apostles is not in any way
to denigrate Jesus as the cornerstone upon which the church rests (v. 20).
Actually, to affirm the apostolic nature of the church is to affirm strongly the
headship of Christ over His church. The function of the apostle helps us under-
stand how this can be the case. Apostolos is the Greek term for “apostle” and in
the first-century Roman world was used of those delegated to speak for a person
of authority. The caesar and other ruling officials could send apostles to speak
for them in other places, and when these apostles spoke, their words carried the
authority of the official who sent them. To reject these apostles was to reject the
authority of the one who commissioned them for service; therefore, to deny the
apostles of Jesus is to deny the authority of Jesus Himself.
Paul mentions the prophets as part of the foundation of the covenant commu-
nity (v. 20), a clear reference to Isaiah, Daniel, Amos and all the other well-known
men who spoke for God under the old covenant, and whose words were recorded
in the books that bear their names. But this grouping of prophets also includes
all the authors of the Old Testament, such as Moses, David, and the other
unnamed writers of books like Judges and Chronicles. All of these individuals are
also prophets because they give us the Almighty’s very Word (2 Peter 1:16–20).
If the prophetic foundation of the church is to be equated with their writ-
ings, so too is the apostolic foundation of the church found in the apostolic
writings. The Gospels, Acts, Epistles, and Revelation carry equally the author-
ity of Christ, for they were written by those our Lord called to speak for Him
(Luke 10:1–16; John 14:26). It is a great error to elevate the words of Jesus in the
Gospels above other parts of Scripture, for the words of Scripture, no matter
where they are located, are breathed-out by God Himself (2 Tim. 3:16–17).

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Liberals tend to elevate the words of Jesus (except for the ones about hell),
Deut. 4:1–2
2 Thess. 2:15 over the rest of Scripture. Evangelicals may not do this knowingly, but there is
still a tendency to think the words of Jesus (in red letters) are somehow more
THE BIBLE IN A YEAR :
Psalms 85–87 binding than the rest of the canon. But God’s words are found in the letters
Romans 10:5–21 of Paul, the law of Moses, and every other part of the Bible. Take care not to
FOR THE WEEKEND :
Psalms 88–93 elevate one portion of Scripture over another.
Romans 11
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 F O R T H E W E E K E N D o f A U G U S T 9 – 1 0

For the Record

B Y J O E L R . B E E K E

People in the news are often asked to give their views

on hot issues of the day. Matthew 19 presents such a sce-
nario: Christ is at the height of His public ministry, when
“great multitudes followed him” (v. 2 kjv) and pressed

for His views. Christ speaks “for the then command to give a writing of
record” on several issues that have divorcement, and to put her away?”
surfaced many times in Christian (v. 7). Christ answers that Moses
history and on which Christians never commanded anyone to put
have often disagreed. away his wife, he only “suffered”
Christ is traveling “the coasts of this practice. Backing the letter of
Judaea” (19:1) where another band Moses’ law, Christ insists that the
of Pharisees decides to put Him to only just cause for divorce is fornica-
the test, asking Him to weigh in on tion or “uncleanness” (Deut. 24:1),
the controversial practice of men that is, some form of sexual sin.
divorcing (“putting away”) their Christ’s view of marriage and
wives “for every cause.” In an age of divorce shocks even the disciples.
no-fault divorce, we can guess what They respond, “If the case of a man
the Pharisees had in mind (v. 3). be so with his wife, it is good not
Christ insists that the marriage to marry” (Matt. 19:10). They were
bond is intended by God to be probably thinking Jesus’ restrictions
monogamous and permanent. “What on divorce would limit too severely a
therefore God hath joined together, man’s freedom in marriage.
let not man put asunder” (v. 6), He Instead of refuting their words,
says firmly. Christ invites the disciples to con-
The Pharisees respond with sider the possibility of remaining
an objection they are sure can- unmarried so they can devote them-
not be overruled: “Why did Moses selves to the service of God more

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 completely. He cites the example of asks, “Why callest thou me good?
eunuchs, some of whom were born There is none good but one, that is,
with impaired sexual organs, while God” (v. 17). The young man is left to
others were subjected to castration. draw his own conclusion about the
Others, however, “made themselves true identity of Christ.
eunuchs for the kingdom of heaven’s On the second, Christ initially
sake” (v. 12). seems to agree with salvation by
About the same time, some par- good works. But then He reminds
ents come to the Lord Jesus, asking the young man that the standard
Him to bless their little children with of the Law is perfection: “If thou
the laying on of hands and prayer. wilt be perfect, go and sell that thou
The disciples discourage these par- hast, and give to the poor” (v. 21). In
ents in the strongest terms; clearly, doing so, Christ puts His finger on
they regard the parents’ proposal the secret sin of this young man: his
as sentimental folly and a waste of attachment to his great possessions.
Jesus’ valuable time. The Gospel is Not even the hope of eternal life is
for grown-ups, not for children car- enough to break that attachment.
ried in their parents’ arms. Christ is not insisting that all
Christ quickly sets the record Christians take a vow of poverty.
straight. These parents are doing His directives to the young man are
what every believing parent ought related to the question he posed.
to do: take their children to Jesus. Even so, the desire for riches is a trap
Children have a place in the kingdom into which many fall (1 Tim. 6:9–10)
of heaven. Christ’s words and deeds — not just the wealthy.
are a fulfi llment of Isaiah 40:11: Again, the disciples are “exceed-
“He shall gather the lambs with ingly amazed” to hear that wealth
his arm.” The children of believers can be such an obstacle to faith and
need Christ’s blessing upon being salvation. But Christ offers them a
nurtured within the fellowship of most consoling word: “With God all
Christ’s church as the community of things are possible” (Matt. 19:26).
the new covenant. Chapter 19 concludes with Christ
On another occasion, an appar- warning His disciples to expect
ently earnest young man comes to more surprises in the future. God’s
Christ to pose a question: “Good ways are not our ways, as Isaiah
Master, what good thing shall I do, 55:8 says. As followers of Christ
that I may have eternal life?” (Matt. and citizens of a heavenly kingdom,
19:16). As pious as the question let us measure things according to
sounds, it betrays an entirely errone- new standards, denying ourselves
ous understanding of Christ and His for Christ’s sake and letting God
Gospel. Eternal life is offered not to be God.
those who do good things, but to sin-
ners who believe on His name. Dr. Joel R. Beeke is pastor of Heritage Netherlands
Christ challenges this young man Reformed Congregation and president and professor of
on two points: his view of Christ, and systematic theology and homiletics at Puritan Reformed
whether good works can be done to Theological Seminary in Grand Rapids, Michigan.
merit eternal life. On the first, Christ

TABLE TALK AUGUST 2008 35

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 Monday
A U G U S T
Servants of the Lord
PHILIPPIANS 1:1 “Paul and Timothy, servants of Christ Jesus,
To all the saints in Christ Jesus who are at Philippi, with the
11 overseers and deacons” (v. 1).

T here is much similarity between the English term for the assembly of God’s
people and the terms for the same concept in other languages. Church in
English, kirke in Dutch, and kirche in German all sound alike and are even, in
some ways, spelled alike with the hard k or ch sound at the beginning and the
r in the middle. The reason for this is that all of these words find their origin in
kuriake, which is itself Greek in origin.
Literally, kuriake means “belonging to the Lord” and is a derivation of the
Greek word for “Lord,” kurios. It makes perfect sense that English would look to
kuriake as the root for the word church because, after all, what is the church if it
is not that group of people who belong to the Lord Jesus Christ?
Kurios in the Greek language can also refer to the master of slaves or ser-
vants. This explains Paul’s emphasis in today’s passage and elsewhere that he
is a “servant” of the Lord. If Christians, the kuriake, belong to a master, then
we are the servants or slaves of that master. To be known as servants or slaves
of Christ is not to imply that our master is cruel; by no means could Jesus ever
mistreat us. Instead, we are the Lord’s possession because He has purchased
us from slavery to sin and death and thus also from the righteous wrath of God
(1 Cor. 7:23). As such, He is worthy of our total allegiance.
Understanding that all followers of Christ are possessions of the Lord has
important implications for how we treat other Christians. To do wrong to
another believer is to do wrong to one of Jesus’ own beloved. Lest we miss the
point, to mistreat another Christian is to mistreat Christ Himself. All believers
are so closely united to Jesus that to treat people in the church poorly is to dis-
honor the Lord of the church (Acts 9:4).
Therefore, we should be known as those who are kind to others in the body
of Christ. We must exercise that love that overlooks a multitude of “minor”
sins (1 Peter 4:8). As servants together in the kingdom of God we must be ever
conscious that He takes our treatment of His people seriously; thus, we must do
good to them just as we would do good to Him.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
That we are all servants of the same Lord and master forbids us from ever
Exodus 21:1–6
thinking that certain people or deeds are beneath us. It also means that Jeremiah 50:33–34
whatever we do, we must do it unto the Lord with our very best. Consider today Mark 10:35–45
what it means to serve the Lord in your life. Have you ceased to see your job as 1 Timothy 2:5–6

a vocation given to you by God? Do you esteem yourself above others? Strive THE BIBLE IN A YEAR :
always to serve the Lord in humility and with a true love for other believers. Psalms 94–95
Romans 12

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 The Marks of the Church Tuesday
A U G U S T

12
1 CORINTHIANS 11:17–34 “In the same way also he took the cup, after
supper, saying,‘This cup is the new covenant in my blood. Do this,
as often as you drink it, in remembrance of me’” (v. 25).

T oday we conclude our study on the church by noting that there are many
different bodies that call themselves churches, whether or not they are
true manifestations of the church of Jesus Christ. How then can we tell when a
church in name is also a church in reality?
Faced with this same problem, the Reformers and Roman Catholics
answered this question very differently. Rome has said that the bishop is the
mark of the church, that is, the true church is present when you have a duly
consecrated bishop who is part of a line of succession going back to the apostles.
Ultimately, a bishop is a true bishop only if he submits to the pope; thus, in
Roman Catholicism only Roman Catholic parishes constitute the true church.
Protestants recognize the biblical failings of this view and, in studying
Scripture, traditionally define a true church according to two criteria:
1. The Word — there is no true church without the right proclamation of the
Word of God. In other words, a group that denies any of the essential truths
of the Christian faith is not a church. The essential truths of Christianity are
clearly taught in Scripture, and the Nicene Creed is one document that help-
fully summarizes them. A truth like justification by faith alone is included in
this list even though it is not specifically mentioned in the creed, because Paul
lists it as a defining mark of the Gospel (Gal. 1:6–9; 2:15–16), and it is a necessary
deduction from the creed’s emphasis on salvation through Christ alone.
2. The Sacraments — a true church rightly celebrates the Lord’s Supper and
baptism. That is, the sacraments must be conducted in line with Scripture’s
clear teaching, and we must allow for latitude where such things are not so
plain. For example, the biblical instruction on the mode of baptism is not as
clear as we might like; thus, we cannot anathematize those who disagree with
us in this specific area. Celebrating the sacraments correctly also involves
keeping unrepentant sinners from partaking in these means of grace (church
discipline). Though inseparably linked to the sacraments, sometimes we make
special mention of church discipline as the third mark of the church (1 Cor. 5).

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
First Corinthians 11:17–34 gives us the marks of the church specifically and
Exodus 12:43–51
Micah 2:5–7 through good and necessary deduction. The whole passage concerns the
Acts 2:42 Lord’s Supper, a reference to the sacraments. Paul also gives the words of
1 Timothy 1:18–20
institution, a reference to the Word of God since these words were first
THE BIBLE IN A YEAR : spoken by Jesus. How highly do you value these means of grace and marks
Psalms 96–98 of the church? They are necessary for your spiritual growth and maturity.
Romans 13

TABLE TALK AUGUST 2008 37

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 Wednesday
A U G U S T
Hard Hearts and Divorce

13 MATTHEW 19:1–8 “He said to them,‘Because of your hardness

of heart Moses allowed you to divorce your wives, but from the
beginning it was not so’” (v. 8).

T hough He has made a few excursions into Gentile areas (Matt. 8:28–34;
15:21–39), Jesus’ roughly three years of public ministry have thus far been
confined mostly to the region of Galilee (4:12–25; 9:1–7; 10:5–42; 17:24–27). But
we see now that He has left Galilee for Judea (19:1–2), the place where His time
among His disciples will conclude with His death, resurrection, and ascension.
Upon arriving in Judea, Jesus meets some Pharisees who, as we have
come to expect (12:1–14; 15:1–20), seek to test Him once more. Now the issue
is divorce, and the Pharisees’ question (19:3) is rooted in the controversy over
marriage in their day. First-century Jews interpreted Deuteronomy 24:1–4,
which allows for divorce on the grounds of “indecency,” in two major ways.
Rabbi Hillel and his students understood “indecency” liberally, allowing a
husband to divorce his wife for anything not up to snuff, even the quality of
her cooking. More conservative were Rabbi Shammai and his disciples. They
generally read the divorce-permitting ground of “indecency” as lewd sexual
behavior. Even so, Shammai allowed those who divorced for other reasons to
remarry. For reasons of their own, the Pharisees want to know whose view
Jesus prefers.
However, the starting point for a marriage discussion cannot be the argu-
ment as to what constitutes lawful grounds for divorce. As Christ teaches, we
must look first to God’s original intent for marriage: a lifelong bond between
one man and one woman (Matt. 19:4–6; see Gen. 2:24). The rabbinic debate
was concerned primarily with how one may exit the marriage covenant. Both
schools agreed that the old covenant law made a provision for divorce. Yet they
differed as to what the provisions were. Divorce is permitted due to the fall,
something the Father graciously allows in cases when sin has grievously shat-
tered the union of husband and wife (v. 8). God permits divorce in select cir-
cumstances to help us endure some effects of sin and the broken relationships
it produces. Had evil not entered the world, there would be no broken relation-
ships, and hence, no divorce.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
John Calvin says that God “did not lay down a law about divorces, so as to give
Ezra 9–10
them the seal of his approbation, but as the wickedness of men could not be Proverbs 18:22; 19:14
restrained in any other way, he applied what was the most admissible remedy.” Malachi 2:10–16
Many of God’s laws are concessions to contain the effects of sin, and we should Mark 10:1–9
be grateful that in His grace the Lord seeks to mitigate the damaging power of THE BIBLE IN A YEAR :
evil. May our deeds be pure so that their effects never need to be contained. Psalms 99–101
Romans 14
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 Divorce and Remarriage Thursday
A U G U S T

MATTHEW 19:9 “I say to you: whoever divorces his wife, except for
sexual immorality, and marries another, commits adultery” (v. 9). 14
I t would be an understatement to say that sin makes a mess of things. The
earthly consequences of our selfishness can haunt us for the rest of our lives
and bring untold ruin upon our friends and families. Innumerable people have
been destroyed through their own evil choices or the wickedness of others.
Because of the way sin complicates life, we are sometimes forced to make
choices that we would not have to make in a perfect world. The decision to get
a divorce is one such example. Divorce is a sad event, something that may be
necessary when sinners reject God’s command for marriage to be a lifelong
covenant between one man and one woman (Matt. 19:1–8). Our Creator allows
divorce in certain circumstances, because in this fallen world gross sin often
destroys the trust upon which the foundation of marriage is established.
Today’s passage, which allows for divorce and remarriage in the case of
“sexual immorality,” is one case in which God makes a concession to fallen
human beings that acknowledges the difficulty and complexity of life in this
present age. As our study of Matthew 5:32 noted, the Greek word for “sexual
immorality” in 19:9 is porneia, which can include sexual sins in addition to
intercourse between a married person and someone who is not his spouse.
Knowing that porneia has this wider meaning is important because issues of
sexual infidelity can be extremely complex and provide just grounds for divorce
even if no extramarital affair has occurred. However, we must see that Jesus is
not allowing divorce for just any occasion of sexual sin, regardless of its severity.
His exception clause is more restrictive than the marriage legislation of His
day. He recognizes how hard it is to live in this fallen world and gives those who
have been heinously offended an out, but He also draws boundaries between
what allows people to separate lawfully and what does not.
Jesus does not mandate divorce in these situations. Acts of porneia grossly
betray the one-flesh covenant (see Jer. 3:1) and permit the offended spouse to
divorce and remarry, but reconciliation is better still. More often than not, the
wisest action is to save the marriage, if the offended party is willing.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Our emotions can get in the way of biblical decision-making. We therefore
Exodus 20:14
Hosea 2:1–13 need an outside perspective to help us discern how to deal with troubled
1 Cor. 7:10–16 relationships. Pastors and elders, who are called to look out for our spiritual
Colossians 3:5–11
well-being, must deal wisely with troubled couples, taking into account the
THE BIBLE IN A YEAR : situation in order to apply God’s Word correctly. Life-changing decisions
Psalms 102–104 cannot be made independently, they must be made within the church.
Romans 15:1–21

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 Friday
A U G U S T
Eunuchs for the Kingdom

15 MATTHEW 19:10–12 “There are eunuchs who have made themselves

eunuchs for the sake of the kingdom of heaven. Let the one who is
able to receive this receive it” (v. 12).

C hrist’s appeal to creation and His restrictions on the lawful grounds for
divorce (Matt. 19:1–9) rebuke any desire to find loopholes in the marriage
laws in order to escape unions that sinners find unfulfilling. Marriage is to be
cherished wholeheartedly, not to be dispensed with as we futilely attempt to find
“happiness” outside of God’s gracious law. Husbands and wives are called to obey
the Lord together and work tirelessly to become one flesh physically, emotionally,
and spiritually by guarding and renewing their relationship (Gen. 2:24–25).
As seen in today’s passage, the disciples misunderstand the inherent worthi-
ness of holy matrimony, believing marriage to be appealing only if liberal provi-
sion is made for divorce and remarriage. When they say, “If such is the case…it
is better not to marry” (Matt. 19:10), they really mean, “If these words are true,
Jesus, we are better off unmarried than to find ourselves in a dissatisfying mar-
riage that does not meet your criteria for a just divorce.”
Christ does not deny the truth of this response entirely, confirming that
singleness can be desirable (vv. 11–12). However, He disagrees with His follow-
ers that the potential for imperfect marriages makes singleness a better alterna-
tive. Instead, singleness is preferable only when those who have been given the
gift of celibacy exercise this gift for the kingdom. Marriage, Jesus implies, is the
norm for most of God’s people and is not in itself inferior to lifelong singleness.
Singleness is better than marriage only for those to whom God has given the gift
of celibacy (1 Cor. 7). Thus, as John Calvin wrote, “God gives [the gift of single-
ness and celibacy] to whom he chooses…it is folly in any man to choose to live
unmarried, when he has not received this special gift.”
All marriages in this fallen world have bad days, but we should not discour-
age marriage or seek divorce frivolously. Marriage offers kingdom opportuni-
ties, like the discipleship of children, that are generally unavailable to single
people. At the same time, single people can more easily do kingdom work in for-
eign lands or other tasks that keep them away from home. Neither marriage nor
singleness are inherently superior; both vocations can serve the Lord.

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
Single believers like Daniel and Paul as well as married believers such as
Jeremiah 16:1–4
Abraham and Peter have been used mightily of the Lord to advance His 1 Corinthians 9
purposes. Knowing this to be true, our churches should be places where both
THE BIBLE IN A YEAR :
singles and married couples are equally valued and given opportunities to serve Psalms 105–106
in the congregation. If you serve as a leader in your church, do what you can to Romans 15:22–33
FOR THE WEEKEND :
encourage both married couples and singles to take part in ministry. Psalms 107–110
Romans 16–1 Cor. 1
40 TABLE TALK AUGUST 2008

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 R E C O M M E N D E D R E S O U R C E S

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BY JOHN BLANCHARD

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 R E C O M M E N D E D R E S O U R C E S

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 E n h a n c e Yo u r B i b l e S t u d y

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 R E C O M M E N D E D R E S O U R C E S

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 F O R T H E W E E K E N D o f A U G U S T 1 6 – 1 7

The Generous Landowner

B Y J E R R Y B R I D G E S

Chapter divisions in the Bible are usually helpful as they

allow us to find our way around the Scriptures. Occasionally,
however, they can hinder our understanding of a passage if
they cause us to look at it apart from its context. This often is

the case with the parable of the labor- We readily understand this principle
ers in the vineyard (Matt. 20:1–16). in the context of our salvation. We
Because of the chapter division at the know Paul’s words: “For by grace you
end of Matthew 19, we fail to under- have been saved through faith. …not
stand the parable in its context of as a result of works, so that no one
Jesus’ teaching in 19:16–30. may boast” (Eph. 2:8–9), but many
Because that section of Matthew believers assume that we earn God’s
has already been treated in another blessings by our works — apart from
article, we will not look at it now, God’s grace.
except to observe that the occasion The parable of the laborers in the
of the parable is Peter’s question in vineyard, however, teaches us that
Matthew 19:27: “See, we have left not only our salvation, but also our
everything and followed you. What entire Christian lives are to be lived
then will we have?” Like many of us on the basis of God’s grace. Then the
today, Peter thought he related to parable also teaches us about two
God on the basis of merit, and he was amazing qualities of grace: the abun-
already adding up his merit points. dant generosity of His grace, and His
The parable is part of Jesus’ reply sovereignty in dispensing it.
to Peter, which begins in chapter 19, Consider first the abundant gener-
verse 28. The message of the parable osity of His grace. The master hired
can be summarized in this statement: laborers for his vineyard first at 6 a.m.,
The operative principle in the king- then periodically throughout the day.
dom of heaven is not merit but grace. Finally, he hired some at 5 p.m. to

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 work only one hour. This man, who only done what was our duty” (Luke
obviously represents God, was both 17:10). We have not obligated God
fair and generous. To the first group or earned His blessings. Rather, all
of laborers he was fair, as he readily blessings come to us “in Christ,” that
agreed to pay a denarius, the ordinary is, by His grace.
wage for a day’s labor. Then he was God, however, is not only gener-
progressively more generous to each ous with His grace; He is sovereign
group of laborers hired throughout in dispensing it. We often speak of
the day. The master could have paid “sovereign grace.” In one sense that
them what they earned, but he chose is a redundant expression. Grace, by
to pay them according to their need, definition, must be sovereign. The
not according to their work. He paid master of the vineyard expressed it
according to grace, not debt. this way, “Am I not allowed to do what
The parable focuses particularly I choose with my belongings?”
on those workers who were hired at Many are troubled by the apparent
the eleventh hour. They were treated unfairness of the landowner. After all,
extremely generously, each receiving it does seem unfair to pay one-hour
twelve times what he had earned on an workers the same as was paid to those
hourly basis. Why did the landowner who worked a full twelve hours, who
hire these laborers at the eleventh had “borne the burden of the day and
hour? Was it because an extra push the scorching heat.” But the one-hour
was needed to complete the work? laborers did not think the master was
More likely, since Jesus was not teach- unfair; rather, they considered him
ing about Jewish agriculture, but very generous. If we are troubled by
about the kingdom of heaven, those the apparent unfairness, it is because
eleventh hour workers were hired we tend to identify with the twelve-
because they needed to receive a day’s hour workers. And the more commit-
wages. Laborers of that day lived a day- ted we are to serious discipleship, the
to-day existence. That is why the Law more apt we are to fall into the trap of
required land owners to pay hired men envying those who enjoy the bless-
at the end of each day (Deut. 24:15). ings of God more than we.
This is the way God treats us. Over The truth is, we are all eleventh-
and over again, the Bible portrays hour laborers. None of us have even
God as gracious and generous, bless- come close to loving God with all of
ing us not according to what we have our heart, soul, and mind. None of us
“earned” but according to our needs have come close to loving our neigh-
— and often beyond our needs. He has bor as ourselves (Matt. 22:37–39). So
already blessed us with all spiritual let us learn to be thankful for all God
blessings in Christ Jesus (Eph. 1:3), and gives to us and not begrudge blessings
He promises to supply every temporal He gives to others.
need, again in Christ Jesus (Phil. 4:19).
The truth is, we cannot “earn”
Dr. Jerry Bridges is an author and speaker, as well as
anything from God apart from His a part-time staff member with The Navigators in
grace. As Jesus said elsewhere, when Colorado Springs, Colorado, and is author of the
we have done all that we are com- book Transforming Grace.
manded, we should say, “We have

46 TABLE TALK AUGUST 2008

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 Jesus and the Children Monday
A U G U S T

“Jesus said,‘Let the little children come to me

18
MATTHEW 19:13–15
and do not hinder them, for to such belongs the kingdom of heaven.’
And he laid his hands on them and went away” (vv. 14–15).

C
“ hildren should be seen and not heard” is a popular expression that can
evidence any one of several different attitudes toward youngsters. Some
would repeat this phrase because they believe children are too simple to offer
any meaningful contribution to our society. Others say it because they expect
children to be mini-adults — to stand still and quietly under any and all circum-
stances. Some adults believe that kids should be seen and not heard because, for
whatever reason, they just cannot stand to be around children.
None of these attitudes is appropriate for the Christian. This truth, however,
was not always well-understood among God’s people. In today’s passage, when
several people, presumably parents, try to bring their children to Jesus for a
blessing, the disciples attempt to turn them away (Matt. 19:13). We do not know
why the Twelve forbid the parents from coming forward; they may just feel that
the Master has better things to do than to spend His time with these little ones.
Even though Jewish culture prized children, the disciples’ attitude is not unusual
since young people also had a fairly insignificant role in first-century society. Still,
parents commonly sought out respected rabbis to bless their children, and the
disciples, knowing the custom, should not have been so quick to cast them aside.
Our Savior’s response indicates that children are anything but outsiders to
the kingdom. Once again He uses them as an object lesson, telling His follow-
ers the kingdom of heaven belongs to them (v. 14) and that salvation belongs to
those who become like children. Of course, Christ is not teaching anything sig-
nificant about an “age of accountability”; rather, He means that only those who
possess childlike qualities like absolute dependence and simple trust can turn
from their sin and rest upon Him alone (18:1–6; John 15:5; Gal. 2:15–16).
Jesus’ words also demand that Christians treat children well. If Christ will
not turn them away, how can we? Unfortunately, if we are not careful, we can
steer children away from Jesus either through programs that separate them
from corporate worship and the preached Word of God, or by just assuming our
children are believers and not taking the time to disciple them.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Dr. R.C. Sproul often notes the difference between childishness and childlike-
Genesis 27
Psalm 127 ness. Believers must be childlike in that they trust and believe God without
Luke 18:15–17 hesitation, just like little kids trust their parents. However, Christians cannot
1 Peter 2:1–3
be childish, never having anything more than an elementary knowledge of the
THE BIBLE IN A YEAR : faith. Young and old alike must be growing in their knowledge of God, trust-
Psalms 111–112 ing Him like a child while maturing in their doctrinal comprehension.
1 Corinthians 2

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 Tuesday
A U G U S T
A Man Who Loved Riches

19 MATTHEW 19:16–22 “Jesus said to him,‘If you would be perfect,

go, sell what you possess and give to the poor, and you will have
treasure in heaven; and come, follow me’” (v. 21).

M atthew 19:16–22 describes Jesus’ meeting with the man we call “the rich
young ruler” (Luke 18:18 says he was a “ruler,” probably a synagogue offi-
cial). This story is well-known, but it has not always been applied correctly.
Before encountering Christ, the man has evidently done some soul-search-
ing, since he wants to know what will give him eternal life (Matt. 19:16). Later
on, the rich young ruler admits to following the commandments (v. 20), and so
his question reveals that he is looking for assurance beyond God’s revealed will.
Our Lord knows the man is looking for more, but He starts with the law of God,
for the Law is where salvation begins. Jesus reminds the man that His Father
defines goodness and that obeying Him is the way to eternal life (vv. 17–19).
Jesus is not teaching that we are able to obey God perfectly and merit
redemption. John Calvin writes that “the keeping of the law is righteousness, by
which any man who kept the law perfectly — if there were such a man — would
obtain life for himself. But as we are all destitute of the glory of God (Rom. 3:23),
nothing but cursing will be found in the law; and nothing remains for us but to
betake ourselves to the undeserved gift of righteousness.” Only in trying to keep
the Law will we see our failure and need of Christ, who flawlessly kept God’s
law in our place (Rom. 5:20–21; 2 Cor. 5:21; Gal. 5:2–5).
The man cannot verbalize this truth, but he knows of his failure to obey the
Almighty’s rule. After all, he asks Jesus what more is required of him (Matt.
19:20). Of course, Jesus’ reply agrees with what Paul explains, namely, that fol-
lowing Christ is the only way to be saved (Rom. 10:13–14). For the ruler, follow-
ing Jesus requires him to give away all his belongings (Matt. 19:21).
Wealth does not interfere with everyone’s discipleship (Gen. 13:2; Luke
8:1–3), and not everyone needs to sell all his possessions. Nor are the poor inevi-
tably “better Christians” than the wealthy. Yet riches stood between this man
and Christ; thus, he had to surrender his money. Likewise, we all must abandon
idols (14:25–33; 1 John 5:21). Will we cling to that which keeps us from full com-
mitment to Jesus, or will we surrender all that we have to the Lord?

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
Even though not every Christian is called to sell all his possessions, one
Psalm 49
commentator has helpfully noted that those who find comfort that this call is Proverbs 3:9–10
not universal are precisely those to whom Jesus would issue it! As citizens of Ecclesiastes 5:10
the wealthiest culture to ever appear on the planet, we Westerners must be Hebrews 11:24–26

perpetually careful that our standard of living is not our idol. What comforts THE BIBLE IN A YEAR :
would Jesus have you surrender for the sake of His kingdom? Psalms 113–115
1 Corinthians 3

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 The Trouble with Riches Wednesday
A U G U S T

MATTHEW 19:23–24 “Again I tell you, it is easier for a camel to

go through the eye of a needle than for a rich person to enter the
kingdom of God” (v. 24).
20
S eeing the difficulty with which the rich young ruler faced the choice Jesus
gave him, our Lord’s observation that it is very difficult for rich people to
enter God’s kingdom (Matt. 19:23) comes as no surprise. Christ underscores just
how hard it is for the wealthy to be saved with a proverb that says it is easier for a
camel to pass through a needle’s eye than it is for the rich to find salvation (v. 24).
Our Savior’s proverb is similar to other Near Eastern sayings that vividly
depict a near-impossible task. Other writings refer to “elephants,” but Jesus
speaks of a “camel,” which, as the largest animal used in His culture, is natu-
rally chosen for the illustration. Christ is also talking about the eye of a sewing
needle, the tiniest opening known in ancient Palestine, and not, as some assert,
a small gate through which a camel can indeed pass, albeit with great difficulty.
Jesus often uses hyperbole (see also 23:24), and only a reference to a large ani-
mal having to pass through a sewing needle conveys the impossibility of salva-
tion without God’s grace, which is one lesson of this proverb (19:25–26).
Note that our Redeemer is not condemning wealth in itself, nor is it inher-
ently sinful to be wealthy. Rich people like Joseph of Arimathea (27:57–61)
have always been among the godly faithful. Scripture does not demonize rich
people, nor does it endorse a class warfare that suggests poor people are always
exploited by the rich or work harder than those with means. Money itself is
indifferent; it can serve the kingdom or Satan. The problem is not wealth itself,
but rather the love of money (Luke 12:13–21; 1 Tim. 6:6–10). John Calvin writes,
“Riches do not, in their own nature, hinder us from following God; but, in con-
sequence of the depravity of the human mind, it is scarcely possible for those
who have so great abundance to avoid being intoxicated by them.”
Rich people at times can be tempted to seek security in their wealth, and
poor people, because they have nothing else to trust in, may be more receptive
to the Gospel than the wealthy. Materialism is therefore a danger of which we
must be constantly aware, for if we love money, we will trust in money and not
recognize the spiritual poverty we all have before the Father.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
John Calvin writes that Jesus’ proverb “is highly useful to all; to the rich, that,
1 Kings 3:1–15
Psalm 52 being warned of their danger, they may be on their guard; to the poor, that,
Proverbs 11:4 satisfied with their lot, they may not so eagerly desire what would bring more
1 Timothy 6:17–19
damage than gain.” Even if we do not hold vast riches, our culture tempts us
THE BIBLE IN A YEAR : to believe that the pursuit of wealth (otherwise known as “upward mobility”)
Psalms 116–119:48 is the be-all and end-all of life. May we never believe this soul-damning lie.
1 Corinthians 4

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 Thursday
A U G U S T
God’s Omnipotent Grace

21 MATTHEW 19:25–26 “Jesus looked at them and said, ‘With man

this is impossible, but with God all things are possible’” (v. 26).

B ecause in the Old Testament many of the old covenant saints are depicted
as wealthy (Gen. 13:2; Job 42:10–17), and since it often links prosperity with
God-pleasing behavior (Ps. 1; Prov. 22:4), first-century Jews commonly believed
that riches were a sign of righteousness. To have wealth, they thought, is to be
favored by God, signifying that a person has a share in the kingdom of heaven.
To be sure, personal righteousness and wealth are sometimes directly
linked. In a capitalistic society, honest businessmen often prosper because their
trustworthiness encourages many others to do business with them. Knowing
this to be generally true, the biblical wisdom literature links wealth and holi-
ness. But Scripture does not say rich people are always righteous (James 5:1–6),
and we can by no means link goodness with wealth in every case.
Yet our Savior’s disciples have bought into the assumption that the wealthy
deserve the kingdom. This is seen in their response to Jesus’ teaching on the
stumbling block of riches in salvation (Matt. 19:23–24). In today’s passage, the
disciples are astonished at Christ’s words, wondering aloud how anyone can be
saved (v. 25). In essence they are saying this: “But Jesus, if rich people cannot
find the salvation they obviously deserve, what possible hope is there for the
rest of us, who show that we are undeserving by our lack of money?”
Though He could do so, Christ does not question His followers’ unsubstanti-
ated link between riches and salvation. Instead, He uses the opportunity to teach
them about His Father’s grace. Some wealthy people never find salvation because,
no matter how hard they try, they cannot stop worshiping their bank accounts.
But though this is impossible with men, it is possible with God (v. 26). Some rich
people like Abraham and David enter the kingdom, but only because the Lord,
who can do all things, has intervened on their behalf, as He does for all the elect.
Matthew 19:26 deals mainly with the ability of God’s grace to rescue those in
bondage to their wealth. In the light of the entire canon of Scripture, however,
we realize that were it not for this sovereign grace, no person would be saved
from the sin that has enslaved his soul (Eph. 2:8–10).

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
James Boice writes: “The only way anyone will ever be saved is if God operates
Exodus 33:19
entirely apart from us and for his own good pleasure” (The Gospel According Jeremiah 31
to Matthew, vol. 2, p. 410). We are tempted to look at our own efforts for our Romans 3:21–31
salvation and to believe that all “good people” will be saved, no matter their 2 Thess. 2:16–17

religious affiliation. It is therefore vital to constantly remind ourselves that none THE BIBLE IN A YEAR :
of us would love and serve God apart from His grace. Psalm 119:49–104
1 Corinthians 5

50 TABLE TALK AUGUST 2008

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 Rewards for Discipleship Friday
A U G U S T

MATTHEW 19:27–30 “Everyone who has left house or brothers or

sisters or father or mother or children or lands, for my name’s sake,
will receive a hundredfold and will inherit eternal life” (v. 29).
22
O ften we think we should only follow Jesus because of His inherent worth
and that to seek a reward from Him is entirely wrong. Christ’s inherent
goodness and beauty is, of course, enough to motivate discipleship; however, it
is not altogether improper to look for other blessings as well. In fact, Hebrews
11:6 says God is pleased when we believe “he rewards those who seek him.”
Today’s passage reinforces this understanding of serving Jesus in hopes of
a reward. Jesus’ earlier promise of treasure in heaven to the rich young ruler
(Matt. 19:21) probably moves Peter to ask what the disciples will gain from fol-
lowing Christ. The disciple is not rebuked for his question; on the contrary, Jesus
says His followers will receive “a hundredfold and will inherit eternal life” (vv.
27–30), implicitly affirming that Peter’s question is not wholly wrongheaded.
According to Mark’s account, the hundredfold reward Jesus promises is not
limited to the future; it is also experienced in the present (10:29–31). We will
enjoy our blessings fully only in the new heavens and earth, but we err if we
expect them in the age to come alone. Still, benefits today will not be without
hardship; Mark’s record says that good things come with persecutions (v. 30).
This cautions us against thinking believers will be the most wealthy and suc-
cessful of all peoples, according to earthly standards. Yet Christians are better
off than unbelievers even when our standard of living seems comparatively less
than theirs. John Calvin writes that “God gladdens his people, so that the small
portion of good which they enjoy is more highly valued by them, and far sweeter,
than if out of Christ they had enjoyed an unlimited abundance of good things.”
Therefore Jesus also says that in the age to come, many who are first will be
last and vice versa (Matt. 19:30). The exact sense of the proverb in this context is
a bit unclear, but James M. Boice helpfully interprets it to mean that “those who
have the most here will not necessarily have the most in heaven” (The Gospel
According to Matthew, vol. 2, p. 411). All who for the Savior’s sake reject power,
position, and possessions now, though they suffer much, will find in eternity
that their sacrifice was worth the temporary shame of being last today.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Any reward that God gives us is by His grace, for He is the one who prepares
Proverbs 22:4
2 John 8 good works for us and enables us to do them (Eph. 2:8–10). Because it is all
by His grace, we should never arrogantly demand that He bless us, but neither
THE BIBLE IN A YEAR :
Psalm 119:105–176 should we never expect a reward in this life. Take time today to think on the
1 Corinthians 6 blessings of Christian friends, your church family, and other such things in this
FOR THE WEEKEND :
Psalms 120–125 present age. Make sure to thank the Father for all of these rewards.
1 Corinthians 7
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 F O R T H E W E E K E N D o f A U G U S T 2 3 – 2 4

True Greatness
B Y T O M A S C O L

As Jesus approached His final week leading up to His

crucifixion, He spoke plainly to His disciples about
the events that were about to unfold in Jerusalem.
He wanted them to know that the horrific things

that would happen to Him were I wonder if it ever dawned on

fully anticipated. So He spells it out James and John — those “sons of
for them (for the third time), that in thunder”— how incongruent their
Jerusalem He will be arrested, con- aspirations were with their moth-
demned, mocked, flogged, and cruci- er’s intervention. James and John
fied before being raised back to life on watched as their mother tried to
the third day (Matt. 20:18–19). coax Jesus into elevating them into
It would be reasonable to expect positions of greatness. If you want to
that our Savior’s words would stir be seen as great, then it is probably
within His disciples deep concern or best not to have your mama give your
at least questions about His welfare. nomination speech.
That is hardly, however, the response Despite the insensitivity that was
that is recorded. displayed by this request at this time,
Instead of concern for Jesus, Jesus does not scold His disciples (or
Matthew tells us that James and their mom) for making it. Instead, He
John, together with their mother, takes the opportunity to underscore
were preoccupied with concern for the nature of true greatness, a lesson
their future status. In their presence, He had previously taught in Matthew
their mother knelt before Jesus and 18:1–4, and to teach them how to
made this outlandish request: “Say achieve it.
that these two sons of mine are to sit, In the world, greatness is usually
one at your right hand and one at your measured in terms of power, pres-
left, in your kingdom” (20:21). tige, and popularity. The greatest

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 person is the one who has the most Servant-deeds must be accompa-
people under his authority. Jesus nied by a servant-attitude. Actually,
contrasts this common understand- Jesus uses an even stronger word by
ing of greatness with true greatness. saying that whoever desires to be
“You know that the rulers of the fi rst in His kingdom must become
Gentiles lord it over them, and their a “slave.” How does a slave think of
great ones exercise authority over himself? He certainly does not go
them. It shall not be so among you. around expecting people to serve
But whoever would be great among him. On the contrary, he recognizes
you must be your servant, and who- that it is his lot to meet the needs
ever would be first among you must of others.
be your slave” (20:25–27). The attitude of a slave is described
The pathway to true greatness is by Jesus in Luke 17:7–10. After per-
humble-minded servanthood. This forming their service, they do not
lesson is so counterintuitive that it expect praise or even expressions of
is not easily learned or remembered. gratitude in return. They see them-
When we think of great people, selves as “unworthy servants” who
servants and slaves are not the first have merely done their duty.
images that come to mind. Yet Jesus You can gauge how far along you
says that we will pursue true great- are in developing a servant’s heart
ness only to the degree that we regard by taking note of how you respond
ourselves in such terms. when someone treats you like a ser-
He doesn’t condemn the aspira- vant. When feelings of resentment,
tion to be great. He directs it along bitterness, or anger emerge when
the right path. The lesson is very our acts of kindness seem unappreci-
simple, yet incredibly hard. If you ated that is a good indicator that we
want to be regarded as great in God’s still have a way to go in our pursuit of
kingdom, then make it your agenda to true greatness.
give yourself in service to others. If Jesus caps off this lesson by
you want to attain the highest rank, reminding us that, as our Master, He
then start thinking of yourself as a Himself “came not to be served but
slave to your brothers and sisters in to serve” (Matt. 20:28). And His ser-
the Lord. vice cost Him His very life in order to
Greatness in God’s kingdom will rescue us for God.
not be achieved by misusing your No one is greater than Jesus
authority, nor by being content mere- Christ, and no one has humbly served
ly to care only for your own needs. others more sacrificially than He. If
Rather, it will be developed by inten- you want to be great in His kingdom,
tionally meeting the needs of other then take up your cross and follow
people. Preparing a meal for a family Him in a life of joyful sacrifice that
with sickness, helping a widow with blesses and serves other people.
household repairs, helping an immi-
grant to learn English — the possibili- Dr. Tom Ascol is pastor of Grace Baptist Church
ties are endless. The point is this: If in Cape Coral, Florida, and editor of the book
you want to be great in the kingdom Dear Timothy: Letters on Pastoral Ministry.
of God, then you must serve others.

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 Monday
A U G U S T
Divine Generosity

25 MATTHEW 20:1–16 “‘Am I not allowed to do what I choose with

what belongs to me? Or do you begrudge my generosity?’ So the
last will be first, and the first last” (vv. 15–16).

A fter promising Peter a great reward for leaving everything behind to follow
Him (Matt. 19:27–30), Jesus tells the parable of the laborers in the vineyard
20:1–16). This lesson reminds Peter that even though kingdom servants will
receive a great prize, all such gain is entirely due to God’s sovereign grace.
Day laborers in the first-century Roman world typically gathered in the mar-
ketplace where they were hired first thing in the morning to assist in the harvest
for the standard wage of one denarius per day. It makes sense for Jesus to draw
upon these facts when He tells the story in today’s passage because parables are
based upon everyday life and the disciples would be familiar with the plight of
the day laborer. That the master hires workers right up to the end of the work-
day, however, is unusual. People typically worked from six a.m. to six p.m. and
the eleventh-hour hire would be made at around five o’clock (vv. 1–5). That no
one else has yet hired these workers implies that they are seen as unprofitable.
Only a gracious and compassionate master would employ them (vv. 6–7).
When the time comes to pay the workers (Lev. 19:13), those who served a
short time receive the same as those who labored for hours (Matt. 20:8–10). This
latter group of workers grumbles that they do not get more (vv. 11–12), but this
is entirely inappropriate. As Matthew Henry comments, “God is a debtor to no
man.” Our Lord has the sovereign right to do as He wills, says John Calvin, and
“men have no right to complain of the bounty of God, when he honors unworthy
persons by large rewards beyond what they deserve.” Though our Father’s favor
may fall disproportionately on those who to us seem to be the least deserving, no
one can accuse Him of giving less than what He has promised (Matt. 20:13–16).
This passage does not exhaust all there is to say about rewards, as we see in
Jesus’ teaching elsewhere (25:14–30). The point here is only that God, by grace
alone, makes all believers citizens of the kingdom regardless of their service
or fervor. None deserve His favor, and we must never think that He owes us a
reward, nor should we be resentful when those who have flouted His will most
visibly and heinously also find blessing “at the last minute” (Luke 15:11–32).

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
All sins make us guilty before the Lord, but some sins are worse than others
Proverbs 14:30
in their impact on people and in the way they violate God’s will. We might Matthew 8:5–13
think it strange that our Father calls the most notoriously wicked people to be Luke 14:12–24
His children, but, as Calvin says, “God is not limited to any person, but calls Romans 8:16–17

freely whomsoever He pleases, and bestows on those who are called whatever THE BIBLE IN A YEAR :
rewards He thinks fit.” Psalms 126–129
1 Corinthians 8

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 Up to Jerusalem Tuesday
A U G U S T

MATTHEW 20:17–19 “See, we are going up to Jerusalem. And the Son

of Man will be delivered over to the chief priests and scribes,
and they will condemn him to death” (v. 18). 26
F ollowing the parable of the laborers in the vineyard, Jesus’ advance toward
the cross progresses in earnest. He is drawing ever closer to Jerusalem
and in today’s passage explicitly predicts His death and resurrection for the
third time. Jesus has succeeded where His people failed, overcoming Satan’s
temptations (Matt. 4:1–11), rightly understanding and teaching God’s law (chap.
5–7), and initiating the restoration of the cosmos (9:18–26; 12:9–14; 17:14–21).
He has fully qualified Himself to be the true Israel and hence, the new Adam,
whose perfect obedience will justify all those in Him (Isa. 53). All that remains
for Christ to accomplish salvation is to endure the punishment David’s line
deserved for leading God’s people astray (2 Sam. 7:1–17) and, in so doing, endure
the curse Adam’s children deserve for violating the Father’s will (Gal. 3:10–14).
Our Savior’s prediction in today’s passage adds several bits of information
to the disciples’ growing knowledge of their Master’s fate (Matt. 20:17–19). For
the first time they hear that the Gentiles will be involved in Jesus’ death, which
adds to the shame of His crucifixion. They hardly could have imagined that
pagans would execute the God-fearing Messiah before Jesus revealed it.
Jesus has to pull His disciples aside (v. 17), probably because they are travel-
ing with great throngs of Galileans on the annual pilgrimage to Jerusalem for
the Passover. They are going “up” because Jerusalem is on Mount Zion and the
only way anyone can get there is to ascend the mountain. Jesus’ words, “We
are going up” (v. 18, emphasis added), likely hint that discipleship from here
on out involves suffering. Though they will not yet die, the Twelve, in going to
Jerusalem with the Christ, will take part in His travails, albeit in a lesser way.
Considered in itself, the crucifixion would be bad news indeed. Yet Jesus
also gives the good news of His resurrection (v. 19). This hopeful message is
given, Matthew Henry comments, “to encourage his disciples, and comfort
them, and to direct us, under all the sufferings of this present time to look at the
things that are not seen, that are eternal, which will enable us to call the present
afflictions light, and but for a moment.”

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Following Christ in a world that hates Him is difficult and often earns for us
Psalm 22
Micah 4:6–13 derision and outright persecution from His enemies. This strain can be hard to
Romans 8:18 bear and would be impossible to endure without the comforting promise of
1 Peter 5:10–11
Jesus. Just as His suffering would result finally in His glory, so too do we know
THE BIBLE IN A YEAR : that our travails will one day give way to resurrected life in His presence. Think
Psalms 130–133 on these things when you encounter trouble for serving our Lord and Savior.
1 Corinthians 9

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 Wednesday
A U G U S T
Jockeying for Position

27 MATTHEW 20:20–23 “He said to them,‘You will drink my cup, but

to sit at my right hand and at my left is not mine to grant, but it
is for those for whom it has been prepared by my Father’” (v. 23).

M atthew’s gospel has thus far revealed the disciples’ failure to comprehend
the full import of Jesus’ passion predictions. Peter protested vigorously
our Savior’s need to die for His people (16:21–23). Soon after hearing of Christ’s
death a second time, the disciples argued about who was the greatest among
them, not who was most eager to suffer with the Messiah (17:22–18:6). By now
the Twelve should know better, but they are dense and display their ignorance
again immediately after Jesus predicts His death for the third time (20:17–19).
This time, James and John, brothers who are uniquely close to Christ (17:1;
26:36–37), are the ones who grossly misunderstand what kingdom greatness
really means. Their presumptuous request to sit on either side of Jesus in His
kingdom — to have preeminent honor (Ps. 110:1) — is in keeping with their
nature as “Sons of Thunder” (Mark 3:17), even though their mother speaks for
them (Matt. 20:20–21). That they miss the point of what it means to be exalted
before God is evident in our Lord’s reply when He tells them they do not know
what they are asking (v. 22). Apparently, though it is futile to do so (10:38–39),
James and John are seeking glory without suffering, a crown without the cross.
John Calvin comments, “None will be a partaker of the life and the kingdom of
Christ who has not previously shared in his sufferings and death.”
James and John affirm their readiness to drink from the cup of Jesus (20:22),
which is rooted in a biblical metaphor for suffering, especially the pain that
comes from disobeying God (Jer. 25:15–29). To drink from Christ’s cup means to
share in His suffering, though not in precisely the same way, for only the God-
man can bear the Creator’s wrath against sin. Perhaps without knowing it at the
time, the sons of Zebedee confess their willingness to die for their Master.
At first this confession rings hollow (Matt. 26:47–56), but in time the broth-
ers, by the Spirit’s power, will freely suffer for Christ — James as a martyr (Acts
12:1–3) and John as an exile (Rev. 1:9). They start out arrogant and ignorant
but finally learn, Matthew Henry says, that “religion, if it is worth anything, is
worth everything; but it is worth little, if it is not worth suffering for.”

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
One commentator notes that we are asking to suffer when we ask to be useful
Psalm 9:11–12
in the kingdom of heaven. We must therefore also ask for the ability to suffer Isaiah 53
with Jesus if we want to advance in His kingdom. Matthew Henry writes: “We Luke 24:13–35
do not know what we ask, when we ask for the glory of wearing the crown and Acts 5:17–42

do not ask for grace to bear the cross in our way to it.” Are you asking for grace THE BIBLE IN A YEAR :
to withstand suffering as you ask for God’s kingdom to advance? Psalms 134–137
1 Cor. 10:1–22

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 The Greatness of Service Thursday
A U G U S T

MATTHEW 20:24–28 “Whoever would be first among you must be

your slave, even as the Son of Man came not to be served but to serve,
and to give his life as a ransom for many” (vv. 27–28). 28
T he other ten disciples cannot believe that James and John would ask to sit
at the right hand and left hand of Jesus and become “indignant” toward the
two brothers (Matt. 20:24). This feeling is not entirely unbecoming to a follower
of Jesus, if the other members of the Twelve are upset because James and John
fail to practice the humility Christ has commended in His followers (18:1–4).
It does not seem, however, that their anger is provoked by the failure of James
and John to obey Jesus; rather, they are perturbed because the two disciples
have been trying to take glory for themselves without sharing it with the others.
After all, Jesus gathers the entire group together in today’s passage to describe
the greatness of service, something only James and John would need to hear if
the other ten disciples had the proper motivation for their indignation. At this
point, position is what all of Christ’s disciples are seeking.
To seek one’s greatness and power, Jesus tells us, is at odds with kingdom
values (20:25–28). Gentiles lord their authority over one another, a reference
to the Roman system where humility was a vice and might was always right.
On the other hand, God’s children serve one another. Greatness is found in put-
ting others first and in seeking the welfare of others above one’s own (see Phil.
2:1–11). John Chrysostom comments, “Loving the first place is not fitting to us,
even though it may be among the nations. Such a passion becomes a tyrant. It
continually hinders even great men” (Homilies on the Gospel of Saint Matthew,
65.4). In the kingdom, the last are first and the first are last (Matt. 20:16).
Christians are servant-leaders because that is how their Master operates. He
came to serve and give His life “as a ransom for many” (v. 28). Certainly, we can-
not give our lives for others precisely as Jesus did since we cannot atone for sin.
Yet we can imitate Christ’s service by not clutching tightly to any “rights” we
think are ours, letting them go for the sake of another’s good. Like Jesus, we are
able to see others as friends, not worthless subjects (John 15:13–15). We are not
to think ourselves above “menial” tasks (13:1–17). Whatever it may look like in
our lives, the only way to be great is to put the needs of others above our own.

Living before the face of God COR AM DEO

FOR FURTHER STUDY:
Matthew Henry writes, “It is the duty of Christ’s disciples to serve one
Psalm 84:10
Mark 10:35–45 another, for mutual edification.” A true leader leads by example, never asking
John 12:20–26 others to do something that the leader is unwilling to do himself. He does not
1 Peter 4:7–11
seek leadership in order to have power and authority over others, he leads in
THE BIBLE IN A YEAR : order to do good for other people. Is the leadership function you perform, no
Psalms 138–141 matter how large or small it might be, characterized by such service?
1 Cor. 10:23–11:1

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 Friday
A U G U S T
Healing on the Way

29 MATTHEW 20:29–34 “They said to him,‘Lord, let our eyes be

opened.’ And Jesus in pity touched their eyes, and immediately they
recovered their sight and followed him” (vv. 33–34).

C hrist began His final trip to Jerusalem after Peter’s great confession (Matt.
16:13–23). In all likelihood, He traveled mostly along the eastern bank of the
Jordan River as He and His disciples moved southward from Caesarea Philippi.
This was a common route for Galilean pilgrims in His day, and the crowds that
we have read about during this trip are those Jews who, while traveling to
Jerusalem for the Passover, have seen the deeds of Jesus and are hoping that He
is the Messiah (17:14–18; 19:1–2). These men and women are among those who
will hail our Savior’s triumphal entry into the Holy City (21:1–11).
Today’s passage indicates that Jesus will soon arrive in Jerusalem to com-
plete His messianic work, for He has been in Jericho, located fifteen miles or
so from the Holy City, about a day’s journey in first-century Judea. Leaving
Jericho, Christ and His followers begin the ascent 3,000 feet up to Jerusalem,
but they do not get very far before meeting two desperate men in need. These
blind men, one of whom is named Bartimaeus (Mark 10:46), beg Jesus to heal
them, confessing Him as the “Son of David” (Matt. 20:30), a title loaded with
messianic assumptions. Knowing that the Messiah is present gives them hope
that He will fulfill His call to work miracles and give them sight (see Isa. 35).
Yet the crowd is displeased with these blind men, rebuking them as they cry
out to Jesus (Matt. 20:31). They probably feel the beggars are unworthy of the
Messiah’s attention since many first-century Jews thought blindness was God’s
punishment for sin (John 9:1–3). It is also likely that they do not want Jesus to
“waste His time” on these blind men. Those who believe Jesus might be the
Christ would be looking for Him to enter Jerusalem immediately so that He
might overthrow the Romans and set Israel over the world.
For Jesus, however, it is not a waste of time to pause and heal the blind men,
so moved is He by compassion (Matt. 20:32–34). This healing is against the peo-
ple’s idea of what the Messiah should do, and it portends stronger opposition to
come. The crowd that now does not want Him to help a fellow Israelite will later
call for Jesus’ head when He does not live up to their expectations (27:15–23).

COR AM DEO Living before the face of God

FOR FURTHER STUDY:
When we do the work of ministry it can be easy to get so caught up in the big
2 Samuel 9
plans and programs we have going that we miss the needs of certain individuals Acts 6:1–7
among us. As followers of Jesus, we must imitate His compassion and take the
THE BIBLE IN A YEAR :
time to minister to hurting individuals even if it may sometimes get in the way Psalms 142–144
of our own plans and purposes. What are you doing in your church to make 1 Cor. 11:2–16
FOR THE WEEKEND :
sure people are shown compassion and not forgotten? Psalms 145–148
1 Cor. 11:17–12:11
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 F O R T H E W E E K E N D o f A U G U S T 3 0 – 3 1

The Joy of the Lord

B Y G R E G B A R O L E T

A s I consider Matthew 20, I find

that the laborers complained
because they worked all day and
many times, to be sure. Jesus came
to do the Father’s will, and we are to
do the same without grumbling and
received a certain wage. Then those complaining. How do we do that? By
who worked just part of the day being in the Word. The Word of God is
received the same amount as the a transforming agent in our lives. If we
ones who gave it their all through- have a desire to be first in notoriety, we
out the day. They grumbled because will have our reward in full here, not
“they thought they would receive in heaven. We may grumble because
more” (v. 10). I can see them digging, of hardships we might be enduring.
wiping the sweat from their eyes, But this only shows that our thinking
muscles aching with pain, saying to is askew. We think we don’t deserve
themselves or to those who worked difficulties. Yet if we don’t put Jesus
the same amount of time: “I deserve first, we will be bitter, not better, when
a great deal more money today then the bumps in the road come our way.
those who worked just a few hours.” We are to do all things unto the
Can you see their faces when each Lord whether or not we get recogni-
worker received the same pay? tion, and the joy of the Lord is surely
I have been a Christian now for felt when we serve others. But how
twenty-eight years, and I can attest do we endure hardships and disci-
to the fact that I and others act the pline from the Lord? We understand
same way as these laborers. Why? that it is for our good (James 1:2–4).
Because we forget to do all things God is transforming us into the
to the glory of God, we forget to image of Christ. We therefore glo-
emulate Christ who said, “The Son rify God by being last, even though
of Man came not to be served but the world will not understand this,
to serve, and give His life a ransom because God’s ways are contrary to
for many” (v. 28). He gave us His all, the ways of the world.
even His life. He was last, but God
the Father made Him the first. Greg Barolet is a media resource specialist who has
“The last will be first and the first worked for Ligonier Ministries for fourteen years.
will be last” (v. 16). Jesus said that

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 R E C O M M E N D E D R E S O U R C E S

The Expository Genius of

John Calvin
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 Learn from John Calvin

Golden Booklet
of the True Christian Life
B Y J O H N C A LV I N

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 R E C O M M E N D E D R E S O U R C E S

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to the Christian TEAC HING SER I ES BY R .C . S P RO U L
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 Wo r l d v i e w s

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 P A S T O R ’ S P E R S P E C T I V E

Be P repa red
B Y P H I L I P G . R Y K E N

M ake no mistake: there is an

aggressive new atheism in
America. The new unbelievers are eager
your hearts regard Christ the Lord as
holy, always being prepared to make a
defense to anyone who asks you for a
to win people to their cause. Not content reason for the hope that is in you; yet do
simply to disbelieve in God for them- it with gentleness and respect, having a
selves, they want to persuade other good conscience” (1 Peter 3:14–16).
people not to believe in Him either. Peter’s words of comfort are reas-
Some of these evangelists for athe- suring: “Have no fear of them.” Even
ism are famous authors with a high more reassuring is the reason why:
public profile. Others are professors Because Jesus is with us to help us. If
on college or university campuses. we know Christ, then we regard Him
Still others are ordinary people we as the Lord of our hearts. Now Jesus
meet at work or in the neighborhood. is with us — in all the power of His
They may even be the members of our grace — in every difficult situation we
own families. But in each case, their face. This includes every opportunity
opposition to the God of the Bible we have to bear witness to His suffer-
poses a challenge to our faith. In fact, ings on the cross and His triumph over
some Christians may find aggressive the tomb. There is no need for us to be
atheism more than a little intimi- intimidated by people who deny the
dating. Any time our faith is under Gospel, or who even deny the very exis-
attack, we face the real temptation to tence of God. The true and living Lord
keep quiet about our firm confidence is with us to help us speak the truth
in biblical truth or our personal rela- about His crucifixion and resurrection,
tionship with Jesus Christ. giving people the hope of eternal life.
The apostle Peter wrote his first We must be ready to witness, how-
epistle to believers who were facing ever. The helping presence of our Lord
similar challenges in the days of the does not eliminate our own obligation
early church. Their faith was under to be well-prepared to tell people about
attack and there was real danger that His saving grace. Peter’s exhortation
standing firm for the Gospel would about how to do this is comprehensive.
cause them to suffer for the cause of We should always be ready to explain
Christ. Thus Peter told them to be ready the hope that is within us. We should
to witness with courage — an exhorta- be ready to do this in a logical way, giv-
tion that still applies to us today: “Have ing reasons for our faith in Christ and
no fear of them, nor be troubled, but in answers to the legitimate questions

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 people have about the Bible. We should does God’s work (see Isa. 55:10–11).
be ready to do this for anyone and The Word of God even has the
everyone who asks, regardless of their power to save atheists, changing the
religious commitments. minds and hearts of people who say
Are you ready to give people an they do not believe in God. The real
answer when they ask about your truth, of course, is that even the most
hope in Christ, especially people hardened atheist actually does believe
who claim to be atheists? Reading in God, he just works very hard to
this issue of Tabletalk is one practi- deny it. In order to maintain a consis-
cal way to get ready to give people tently atheistic point of view, unbe-
an answer. Another good way to get lievers must actively suppress what
better prepared to share our faith they know to be true about the exis-
is to read good Christian books like tence of God. Deep down, everyone
R.C. Sproul’s Essential Truths of the knows there is a God (see Rom. 1:21).
Christian Faith. It is also important The inescapable reality of God’s
for us to develop growing friendships power should give us tremendous
with people outside the church. The confidence for personal evangelism.
better we know people, the more Although we may not have very much
they will share their spiritual
questions, and the better we
will understand all the ways Answer people’s
they need the Gospel. Peter’s
words remind us to do this
spiritual questions with
with gentleness and respect, gentleness and respect,
loving people who still need to
know Christ. loving people who still
Yet the most important
thing for us to do is point peo-
need to know Christ.
ple to the Scriptures. The best
reasons we can give people for our confidence in ourselves, or in our
hope in Christ are biblical reasons; ability to respond to every objection
the clearest answers we can give to an unbeliever may raise against the
their question about God are biblical Gospel, we ought to have every confi-
answers. The Holy Spirit will use the dence in the goodness of God. By the
true words of God to do His spiritual power of the Holy Spirit, the Bible con-
work in people’s lives. God has not fronts every person’s conscience, testi-
promised to use our personal testimo- fying that the God who is really there
nies to bring people to Christ. No mat- speaks to people today. Whether we
ter how eloquently or persuasively we are fully prepared to give an answer
speak, our words in themselves do not or not, God is always ready and able to
have the power to give people spiritu- save people by His mighty Word.
al life. What God has promised to use
in a saving and sanctifying way are Dr. Philip G. Ryken is senior minister of Tenth
His own words — the words we read Presbyterian Church in Philadelphia, Pennsylvania.
in the Bible and understand by the He is author of What is the Christian Worldview?
help of the Spirit. God’s Word always

TABLE TALK AUGUST 2008 65

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 tough questions
christians face
2008 West Coast Conference
September 26–27, 2008 | Phoenix, Arizona

Duncan | MacArthur | Sproul

62-84.indd 66 4/17/08 3:55:41 PM

 About the Conference Related Resources

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 E C C L E S I A 0 F O R T H E C H U R C H

T h is We Be l ieve
B Y C A R L R . T R U E M A N

M any evangelical Christians are

instinctively suspicious of the
whole idea of creeds and confessions,
for the Bible nowhere expresses itself
in such a fashion. It is an extra-biblical
formulation. There are really only
those set forms of words that certain two types of Christian: those who are
churches have used throughout the honest about the fact they have a creed
ages to give concise expression to the and those who deny they have a creed
Christian faith. For such people, the yet possess one nonetheless. Ask any
very idea of such extra-scriptural Christian what they believe, and, if
authoritative statements of faith seems they are at all thoughtful, they will not
to strike at the very heart of their belief simply recite Bible texts to you; they
that the Bible is the unique revelation will rather offer a summary account of
of God, the all-sufficient basis for our what they see to be the Bible’s teach-
knowledge of Him, and the supreme ing in a form of words which are, to a
authority in matters of religion. greater or lesser extent, extra-biblical.
Certainly, creeds and confessions All Christians have creeds — forms
can be used in a way that undermines of words — that attempt to express
the orthodox Protestant view of in short compass great swathes of
scripture. Both Roman Catholic and biblical teaching. And no one should
Eastern Orthodox churches invest ever see creeds and confessions as
such authority in the declaration independent of Scripture; they were
of the institutional church that the formulated in the context of elaborate
church creeds can seem to carry biblical exegesis and were self-con-
an authority that is derived from sciously dependent upon God’s unique
the church’s approval rather than revelation in and through Scripture.
conformity with the teaching of Given this fact, the second point
Scripture. Evangelicals are right to is that some Christians have creeds
want to avoid anything that smacks that have been tried and tested by the
of such an attitude. Yet I would like church over the centuries, while oth-
to argue that creeds and confessions ers have those that their pastor made
should fulfill a useful function in the up, or that they put together them-
life of the church and in the lives of selves. Now, there is no necessary rea-
individual believers. son why the latter should be inferior
First, Christians with no creed sim- to the former; but, on the basis that
ply do not exist. To declare that one there is no need to reinvent the wheel,
has “no creed but the Bible” is a creed, there is surely no virtue in turning our

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 backs on those forms of sound words great councils and assemblies in the
that have done a good job for hun- history of the church.
dreds of years in articulating aspects This brings me to my fourth point:
of the Christian faith and facilitating Creeds and confessions generally
its transmission from place to place focus on what is significant. The early
and generation to generation. If you creeds, such as the Apostles’ and
want to, say, reject the Nicene Creed, the Nicene are very brief and deal
you are of course free to do so; but you with the absolute essentials. Yet
should at least try to replace it with this is true even of the more elabo-
a formula that will do the job just as rate statements of faith, such as the
effectively for so many people for the Lutheran Augsburg Confession or
next 1,500 years. If you cannot do so, the Westminster Confession of Faith.
perhaps modesty and gratitude, rather Indeed, when you look at the points
than iconoclasm, are the appropriate of doctrine that these various docu-
responses to the ancient creed. ments cover, it is difficult to see what
Third, the creeds and confessions could be left out without abandoning
of the church offer us points of con- something central and significant.
tinuity with the church of the past. Far from being exhaustive state-
As I noted above, there is no need
to reinvent Christianity every
Sunday, and in an anti-historical, Creeds and confessions
future-oriented age like ours,
what more counter-cultural move offer us points of
can we as Christians make than
to self-consciously identify with
continuity with the
so many brothers and sisters who church of the past.
have gone before? Furthermore,
while Protestants take justifiable
pride in the fact that every believer ments of faith, they are summaries of
has the right to read the Scriptures the bare essentials. As such, they are
and has direct access to God in Christ, singularly useful.
we should still acknowledge that Evangelicals should love the great
Christianity is first and foremost creeds and confessions for all of the
a corporate religion. God’s means above reasons. Yet we should ulti-
of working in history has been the mately follow them only so far as they
church; the contributions of indi- make sense of Scripture, but it is surely
vidual Christians have been great, foolish and curmudgeonly to reject
but these all pale in comparison with one of the primary ways in which the
God’s great work in and through the church has painstakingly transmitted
church as a whole. This holds good her faith from age to age.
for theology as for any other area. The
insights of individual teachers and
Dr. Carl R. Trueman is associate professor of church
theologians over the centuries have history and historical theology at Westminster
been profound, but nothing quite Theological Seminary in Philadelphia, Pennsylvania,
matches the corporate wisdom of the and is author of The Wages of Spin.
godly when gathered together in the

TABLE TALK AUGUST 2008 69

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 G E N E R A T I O N T O G E N E R A T I O N

Resolved
B Y S T E V E N J . L A W S O N

F or the last four years, I have

spoken at a conference on the
West Coast called “Resolved.” The
to honor God supremely. Everything
else in his life would be subsidiary to
this one driving pursuit.
name is drawn from the Resolutions What is the glory of God? The Bible
of Jonathan Edwards and is aimed speaks of it in two ways. First, there
at college students and “twenty- is His intrinsic glory, the revelation
somethings” in the next generation. of all that God is. It is the sum total
As an eighteen and nineteen year old, of all His divine perfections and holy
young Edwards wrote seventy reso- attributes. There is nothing that man
lutions, which became his personal can do to add to His intrinsic glory.
mission statement to guide his life. To Second, there is God’s ascribed glory,
launch the first conference, I spoke which is the praise and honor due His
from Edward’s first resolution, what name. This is the glory that man must
Edwards determined would be the give to God.
single most important pursuit in his For Edwards, to be resolved to live
life — the glory of God. for God’s glory means to exalt His
Edwards began his Resolutions most glorious name. It means to live
with what he desired to be the driv- consistently with His holy character.
ing force of his life — an all-absorbing It means to proclaim and promote His
passion to pursue the glory of God. supreme greatness. This is the high-
“Resolved: that I will do whatsoever I est purpose for which God created us.
think to be most to God’s glory and to Why did Edwards place this
my own good, profit, and pleasure, in resolution first? He understood that
the whole of my duration, without any Scripture places the glory of God first
consideration of the time, whether in all things. Edwards was gripped
now or never so many myriads of ages with a transcendent, high view
hence. Resolved: to do whatever I of God. As a result, in writing his
think to be my duty, and most for the “resolutions,” he knew he must live
good and advantage of mankind in wholeheartedly for this awesome,
general. Resolved: to do this whatever sovereign God.
difficulties I meet with, how ever so Thus, Edwards intentionally chose
many and how ever so great.” to “do whatsoever I think is most to
With this before his eyes weekly, God’s glory.” Here is the interpretive
this first resolution set the tone for his principle for everything in life. You
entire life. In every arena, he resolved want to know what God’s will is? You

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 want to know whom to marry? You ers. Thus, living for the glory of God
want to know what job to take? You would lead to the greatest influence
want to know what ministry to pur- of the Gospel upon the world. Souls
sue? You want to know how to invest would be converted. Saints would be
your resources? You want to know edified. Needs would be met.
how to spend your time? Would you have maximum impact
There it is! Everything in life fits upon this world? Would you lead oth-
under this master theme. Anything ers to Christ? Would you live for eter-
out of alignment with this prin- nity? There it is! Live for God’s glory.
ciple pursuit is in dangerous terri- No matter what, Edwards resolved
tory. Sometimes our decisions are not to live for God’s glory despite “what-
between right and wrong. Sometimes ever difficulties I meet with, how
they are between good, better, and ever so many and ever so great.”
best. These are sometimes the hard- Regardless the cost, despite the pain,
est decisions. Edwards said that he he would pursue God’s honor. Even if
would not live for what is merely good. it meant persecution or poverty, his
Nor for what is better. He purposed to mind was made up, his will resolved.
live only for what is best. Whatever is He would pay any price to uphold the
most to the glory of God — that is
what is best!
Edwards believed that God’s Would you know
glory was inseparably connected
with his “own good, profit, and unspeakable joy?
pleasure.” Whenever he sought
God’s glory, he was confident that Abundant peace? Then
it would inevitably yield God’s
greatest good for his life. The pursue God’s glory.
glory of God produced his great-
est “pleasure.” So it is with us.
Would you know unspeakable joy? glory of God, regardless of the hard-
Abundant peace? True contentment? ship that awaited him.
Then pursue God’s glory. This is my challenge to the next
With unwavering determina- generation: Would you seek the high-
tion, young Edwards chose this first est goal? Would you know the deepest
resolution to mark “the whole of my joy? Would you realize the greatest
duration.” As long as he was alive, this good? Would you cast the widest
was to be the driving thrust of his life. influence? Would you overcome the
He must always live for God’s glory. greatest difficulties?
He would never outgrow this central Then make this first resolution of
theme. He must never exchange it for Jonathan Edwards your chief aim. Be
a lesser glory. resolved to live for God’s glory.
Also, Edwards’ believed that his
commitment to God’s glory would Dr. Steven J. Lawson is senior minister of Christ
bring the greatest “good of mankind.” Fellowship Baptist Church in Mobile, Alabama, and
By seeking God’s honor, the great- author of The Expository Genius of John Calvin.
est advantage would accrue to oth-

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 R E C O M M E N D E D R E S O U R C E S

The Wages of Spin

BY C A R L R . T RU E M A N

This collection of essays by a noted professor of

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 From Our Contributor s This Month

Deliver Us from Evil

B Y R AV I Z A C H A R I A S
This book looks at the problems of postmodern society
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 T O L L E L E G E T A K E U P A N D R E A D

Hope in Life and Death

B Y K E I T H A . M A T H I S O N

O ne of the f irst Reformed

aut hors I ever read wa s
Sinclair Ferguson. I was a dispen-
book does not need to be on the shelf
of every Christian. It is a book that
needs to be read by every Christian.
sationalist in transition at the time, The content is too important to
and I ran across a little book titled remain on a shelf gathering dust.
The Christian Life: A Doctrinal This is a book about living the
Introduction by Dr. Ferguson. I life of faith in Christ. Its chapters
started reading it in the bookstore, were written over a period of years
and I fi nished it in my apartment as articles for Tabletalk and Eternity
the same evening. This wonderful magazines. They have been gath-
little book was instrumental in my ered together in this volume and
transition from dispensationalism arranged thematically. Their origin
to the Reformed tradition. Since as magazine articles means that
that time, I have continued to read each of the fifty chapters is brief,
everything I can from the pen of accessible, and to the point. Each
Dr. Ferguson. Like the great theo- chapter can be read in only a few
logians of old, he writes with the minutes time. Are there any draw-
heart and experience of a pastor. backs to such a format? One might
No dry and dusty tomes from the think that having been written over
ivory tower here. For these reasons, a period of years that the chapters
I was excited to hear of the release would lack a certain flow and unity.
of his new book In Christ Alone One would be mistaken.
(Reformation Trust, 2007). The chapters have been orga-
As with Ferguson’s previous nized under six major headings. The
books, readers will not be disap- first section of the book contains
pointed in this one. I would say that several chapters dealing with the
this book needs to be on the shelf of person of Christ. Here Ferguson
every Christian, but that cliché is outlines the basic biblical teaching
sometimes taken a bit too literally. concerning our Savior, who is truly
Far too many Christians buy great God and truly man. The primary
books, put them on their shelves, focus of these chapters is on the
and then leave them there. This mystery and miracle of the incarna-

74 TABLE TALK AUGUST 2008

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 tion. The second major section of the heart and the mind. The author’s
book contains chapters dealing with love for Christ, however, does not
the work of Christ. Here Ferguson result in a sentimental or watered-
discusses the atonement, the res- down theology. Ferguson is not hesi-
urrection, and Jesus’ work as our tant to touch upon the deep truths of
prophet, priest, and king. The third Scripture, marveling at the Lord’s
section of the book, then, contains amazing work of redemption for His
chapters on the Holy Spirit, the one people.
sent by Christ as another comforter. Sections four through six of
The focus of these chapters is upon the book are deeply practical and
the Spirit’s transforming work in the reflect the wisdom of one who has
lives of believers. shepherded Christ’s sheep for many
In the fourth major section of the years. There are numerous chapters
book, Ferguson begins to turn to the here that will repay careful medi-
Christian life. This section, entitled tation and application. None of us
“The Privileges of Grace,” covers have “arrived” yet. We all battle the
subjects such as our union with world, the flesh, and the Devil every
Christ, regeneration, and assur- day, and we are foolish if we ignore
ance of salvation. Section five, “A the wisdom of our elders.
Life of Wisdom,” deals with Jesus Christ is faith-
subjects such as discern-
ment, the law of God,
and Christian content- In Christ Alone
ment. In the final sec- by Sinclair Ferguson
tion, Ferguson explores
In his inimitaable style, Sinclair
the biblical teaching on
subjects such as spir- Ferg
Fe rgus
rg uson
us o loooks at the person
on
itual warfare, temp- and
an d wo
work
ork of Je
Jesus Christ and its
tation, apostasy, and appli
ap plicatio
pl at on to our lives.
the perseverance of the Avaiila
Av labl
blee at www.ligonier.org
w
saints. The conclusion
of the book contains Dr.
Ferguson’s heartfelt dedication to ful. He knows those who are His
his longtime friend and former col- sheep. Let us all take heed to hear
league Al Groves, who recently went the message of this book, to trust
to be with Christ. and obey our Lord, to live a Christ-
One of the many things that is centered, Gospel-centered life, that
so refreshing about this book is its we might not be ashamed at His
thoroughly Christ-centered mes- coming. Let us fight the good fight
sage. From beginning to end, Christ and run the race to the finish, know-
is exalted. With so many authors ing that our only hope in life and in
writing about Jesus in a detached death is in Christ alone.
and abstract manner, it is a blessing
to read a book in which the author’s Dr. Keith A. Mathison is an associate editor of
Tabletalk magazine.
love for Christ shines through on
every page. This is theology for the For more reviews go to www.ligonier.org/bookreviews

TABLE TALK AUGUST 2008 75

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 R E C O M M E N D E D R E S O U R C E S

What’s So Great
About the Doctrines of Grace?
by Richard D. Phillips
This book looks at the beauty and power of the doctrines of grace,
otherwise known as the Five Points of Calvinism. As this work demonstrates,
the doctrines of grace are not examples of idle theological reflection;
rather, they are profound truths that transform our lives and
motivate us to live for the glory of God.
WHA14BH Z HARDCOVER, 111 PAGES Z (REG. $15) $12

T O P L A C E A N O R D E R , P L E A S E C A L L 1 - 8 0 0 - 4 3 5 - 4 3 4 3

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 New from Ligonier Ministries

The Five Dilemmas of Calvinism

by Craig R. Brown
The Five Dilemmas of Calvinism is a useful resource for helping to defend
Reformed theology against its critics. Many people have found
this tool helpful for clarifying certain misconceptions about Calvinism
and for demonstrating how the Reformed tradition accurately
summarizes the teaching of Scripture.
FIV04BP Z PAPERBACK, 127 PAGES Z (REG. $9) $7.20

F O R A D D I T I O N A L R E S O U R C E S , P L E A S E V I S I T W W W . L I G O N I E R . O R G

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 M I N I S T R Y F O C U S

Tabletalk ministering to
those who minister
T abletalk magazine is issued faith-
fully every month in the hope that,
among other things, it will encour-
study guide since our book bags never
made it from the States. I decided to
give Tabletalk to myself as an early
age readers to ponder the truths of Christmas present.
God when they lie down, when they
Q: How do you use Tabletalk? Do you
rise up, and, yes, even when they
have a section you read most or first?
fly. Missionary pilot Glenn Grubb
recently wrote to share how he relies A: I go through the daily devotional
on Tabletalk magazine for renewal and readings, but I really enjoy the lon-
encouragement. ger articles. Dr. Derek Thomas’ article

THE PHRASE “DARK PROVIDENCE” HAS GIVEN ME A

R A L LY P O I N T T O W H I C H I C A N C A R R Y D I F F I C U LT Q U E S -

T I O NS W H E N I T RY TO R ECO N C I LE W H AT I SE E H A PPE N I N G

A RO U N D M E W I T H W H AT I K N OW IS T RU E I N SC R I P T U R E .

“Everything Is Against Me!” really got

Q: When and how were you introduced
my attention (Sept. 2007, pp. 27−28). He
to Tabletalk?
used the phrase “dark providences” to
A: I became aware of Tabletalk while describe the things that occur that we
trying to find a new Bible. While doing don’t understand but must acknowl-
the research on the Reformation Study edge to be truly from the hand of God.
Bible, I came across the Tabletalk site.
As an aircraft accident investigator for
I was looking for something to use as a
a missionary aviation organization, I
have heard the questions that come
Real world training
up when bad things happen to good
people who try to live lives that glorify
God. The phrase “dark providence”
has given me a rally point to which I can
carry difficult questions when I try to
reconcile what I see happening around
me with what I know is true in Scripture.
Q: Why do you think it is important for
Christians to use a devotional, specifi-
cally one that is theologically and doc-
trinally sound?

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 T A B L E T A L K M A G A Z I N E

A: In our flight department, we train for Note:

real-life scenarios. We practice what Recently the Grubb family experienced
we will do when emergencies arise. a dark providence. While visiting with
We practice low-level engine failures, friends who work in the jungle, they
engine failures at cruise, fires, instru- received a satellite phone call with the
ment failures, and so on, so that when news that their house had been burglar-
the real thing happens, our response ized and burned to the ground. When
is second nature. Our discipline and asked about it, Mr. Grubb’s response
practice helps us get over the initial was, “I knew that we were experiencing
shock of a problem and get on with dark providence. To say that this wasn’t
what it will take to remedy it. from the hand of God for our good
I view my devotions the same way. I would be to deny God His own person-
don’t read or study just to check off a
box. I study towards a real-world stan-
dard. What will I do when confronted
with this scenario? How can I become
practiced in the discipline of respond-
ing to what God places in my life in a
way that is glorifying to Him?
The theme of Hebrews 5 has become
especially meaningful to me these last
six months. How can I become skilled
in the Word of righteousness? What Glenn Grubb and family
solid food can I take that will mature
me? I want my powers of discernment
ality. He is sovereign! I won’t lie to you
trained by constant practice too so
and say that we have been stoic during
that I can distinguish good from evil.
this experience. There have been the
In looking at this, I recognized that a
emotions that loss and grief bring, but
guide would help me achieve these
God has guided our spirits through it all
goals. I also knew that the devotion-
with a strong and gentle hand. I know
al had to be based on the Word of
that my spirit had been stilled by the
God and not on fads or sentimental-
Holy Spirit’s use of Dr. Thomas’ article in
ity. These requirements narrowed my
the weeks leading up to the fire.
search down to Tabletalk. I download-
ed a trial copy from your website and “Thank you for God-honoring articles
saw that there was a mix of daily devo- that stick to the meat of Scripture. It is
tions and larger ar ticles surround- this and not faddish sentimentality that
ing a monthly theme. That, coupled will help sustain a believer during the
with it coming from a known source difficult times that will come. It is this
whose basis of ministry is grounded type of devotional that will help us say
on sound Reformed principles, made with Joseph, ‘You meant evil against
the decision easy. me, but God meant it for good.’”

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 S E E K Y E F I R S T

Bel iev i ng God

B Y R . C . S P R O U L J R .

W e live in an age of spin and

propaganda. We no longer
weigh careful arguments and reach
according to the flesh, not many
mighty, not many noble, are called.
But God has chosen the foolish
our conclusions judiciously. Instead, things of the world to put to shame
we inhabit what one cultural critic the wise, and God has chosen the
called a “sensate culture.” We do not weak things of the world to put to
think, we feel. We do not decide, we shame the things that are mighty;
choose. We do not deliberate, we do. and the base things of the world and
Our choices are made for us by the the things which are despised God
master manipulators. They tell us has chosen, and the things which are
through images, through associa- not, to bring to nothing the things
tions, but never through logic, what that are, that no flesh should glory in
toothpaste we will use, what shoes His presence” (1 Cor. 1:26–29 nkjv).
we will wear, and what party we will For those of you keeping score, that’s
vote for. us — we are the foolish, the weak, the
Consider, for a moment, our own ignoble, the despised.
self-image. Christians, in the West Fools that we are, we sometimes
at least, tend to see themselves in seek to undo this arrangement. We
terms of cultural trade-offs. We may look across the battlefield at the seed
not, we reason, be as smart as the of the serpent. We see their sophis-
unbelievers, but we are nicer. We tication, their wisdom, their nobil-
may not be quite as sophisticated as ity, their strength, and we seek to
the unbelieving intellectual crowd, imitate them. We think that in order
but we are cleaner. We may not read to win the debate, we need fi rst to
their highbrow authors, attend their win their approval, to demonstrate
ponderous films, or frequent their to those outside the promises of God
trendy galleries. But we read nice, that we are just as together, just as
clean historical romance novels, hip as they are. We take our gnawing
watch rapture-fever movies, and hunger for approval and baptize it,
have paintings of nice, warm cot- turning it into being “all things to all
tages hanging over our mantels. men” (1 Cor. 9:22).
There is some truth to this self- We have need of two things. First,
image. After all, has not the apostle we must jettison this approach to
Paul told us, “For you see your call- winning the lost. We will never
ing, brethren, that not many wise “cool” anyone into the kingdom. The

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 more we pander to them, the more over all things — we must do far less
we persuade them that they are what than trying to fit their image of what
really matters. The more we mimic it means to be urbane, but we must
them, the more they delight to see do far more than merely believing
themselves in our mirror. The more in God. Instead, we are called to
we become like them, well, the more believe God. He is the one who says
we become like them. We end up, they are fools. He is the one who says
as we seek to shine our own lights, that in Christ we are more than con-
under a bushel. We become savorless querors (Rom. 8:37). Our calling is to
salt, good for nothing but being trod- be as unmoved by their image as we
den underfoot. are by their “arguments.” Both are
Second, we need to have a bet- mere folly.
ter, more biblical understanding of Jesus told us to set our worries
those with whom we are dealing. aside. Wherever we fi nd ourselves,
The image shows us learned men and whether we are walking through
women, sitting in endowed chairs at the valley of the shadow of death
prestigious universities. They have or engaged in the battle of ideas on
letters after their names. We pay
tens of thousands of dollars a
year to have our children listen
to them. They appear on C-Span
We need to have a
and PBS. They write for The New better, more biblical
York Times Book Review, as well
as writing books reviewed there- understanding of
in. They are graduates of elite
universities, and now teach at those with whom
elite universities. And God says
that they are fools. The new athe- we are dealing.
ists are, in the end, not apprecia-
bly different from the old ones,
of whom God said, “The fool has Mars Hill, we ought have no fear. He,
said in his heart, ‘There is no God’” after all, is with us, even unto the end
(Ps. 14:1). Their image is power and of the age. Our calling is not to seek
glamour. The reality is that they are grand victories. He will not, after all,
mouth-breathing, knuckle-dragging share His glory with another. Our
rubes. We, when we enter into the calling is fundamentally simple — to
arena of truth, are not facing Goliath. seek fi rst the kingdom of God and His
We are not coming face to face with righteousness. Then, and only then,
the chariots of Pharaoh. Instead we will all these things be added unto
do battle with frightened and fool- us. May God grant wisdom to His
ish little children who already know fools, that by them more fools might
what we are seeking to prove. be brought into His kingdom.
As Christians called to seek
fi rst the kingdom of God — to make Dr. R.C. Sproul Jr. is founder of the Highlands Study
known the glory, the power, and the Center in Mendota, Virginia.
beauty of the reign of Jesus Christ

TABLE TALK AUGUST 2008 81

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 H & C O N S E Q U E N C E S

Making Atheism Enchanting

B Y G E N E E D W A R D V E I T H

T he old atheists maintained that

belief in God is not true. The new
atheists maintain that belief in God
criticized for painting it, but
as he wrote in reply, “there is
no other life possible for a man
is not good. The atheists’ problem, deprived of God, and all men are
though, is that however much they [now] in that position.
attack belief in God, their own world-
But although Camus may have
view lacks all appeal. They get hung up
aniticipated the mindless, non-
on the last remaining absolute: Atheism
reflective godlessness of our culture,
is not beautiful. It is so depressing.
his world-view has little to commend
If there is no God and this physical
it. By his own admission, throwing
realm is all there is, life is pretty much
out God also throws out meaning,
pointless. A person might believe
joy, and everything that makes life
such a bleak worldview, but no one
worth living.
is going to like it. The old atheists, to
Enter Philip Pullman, the British
their great credit, usually faced up
author of children’s stories. Out of his
to the implications of their disbelief.
hatred for C. S. Lewis’ “Chronicles of
Walter Berns, writing in The Weekly
Narnia,” Pullman resolved to write a
Standard (February 4, 2008), sums
fantasy series that would do for athe-
up the worldview of Albert Camus, as
ism what Lewis’ fantasy series did for
expressed in his novel The Stranger:
Christianity. Thus was born the tril-
Meursault, its hero (actually, its ogy “His Dark Materials.”
antihero), is a murderer, but a The first volume, The Golden
different kind of murderer. What Compass, was recently made into a
is different about him is that he movie, which, despite its elaborate
murdered for no reason — he did and expensive special effects, bombed
it because the sun got in his eyes, at the box office, illustrating what he
à cause du solei — and because is up against. But the trilogy is enor-
he neither loves nor hates, and mously popular, especially among
unlike the other people who teenagers and young adults, having
inhabit his world, does not pre- sold some fifteen million copies.
tend to love or hate. …As he said, The story has to do with multiple
the universe “is benignly indif- worlds, marvelous adventures, and
ferent” to how he lives. It is a an epic conflict between good and
bleak picture, and Camus was evil. Except that, in line with the new

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 atheism, God is the evil one and Satan consciousness. In fact, it turns out
is the good guy. that everything is made out of this
Pullman, as in the old Gnostic dust, which is the essence of both
texts, portrays God the creator as a spiritual and physical existence. This
cruel, tyrannical “Authority”; Satan is is true even of the Authority, who
the liberator; and Adam and Eve were turns out to be just another physi-
right to eat the forbidden fruit. In cal being, an old, senile relic who
Pullman’s fantasy, the church, head- dissolves back into dust once he is
ed by Pope John Calvin, is all about dragged into the light.
black-robed clerics sneaking around This is nothing more than classic
establishing inquisitions and spoiling materialism, of course, which insists
everyone’s fun. that matter is all there is, so that
The books, though, are imagi- everything that exists is made out
natively stimulating. The fantasy is of particular tiny bits of matter
exciting, well-written, and pleasur- called atoms. Pullman glorifies and
able. And, as with other fantasies, the mystifies this “dust.” How wonderful
story is idealistic and even inspiring. it is to have evolved into so many
Here, in a quote from the second wonderful things! And when we
volume of the trilogy, The Subtle Knife, die, we go back to dust. As Pullman
is how Pullman portrays the
virtue of Satan’s rebellion and of
the cosmic struggle against the Atheism is not beautiful.
Authority:
There are two great powers… It is so depressing.
and they’ve been fighting since
time began. Every advance in
puts it in the last volume, The Amber
human life, every scrap of knowl-
Spyglass, when people die “all the
edge and wisdom and decency
atoms that were them, they’ve gone
we have has been torn by one side
into the air and the wind and the
from the teeth of the other. Every
trees and the earth and all the living
little increase in human freedom
things. They’ll never vanish. They’re
has been fought over ferociously
just part of everything. And that’s
between those who want us to
exactly what’ll happen to you.”
know more and be wiser and
Pullman mystifies materialism
stronger, and those who want us to
and turns atheism into an actual
obey and be humble and submit.
religion. In doing so, however, he
The prose evokes a stirring heroism does what the old atheists have
— again, like traditional fantasies — always falsely accused believers of
but the enemy of knowledge, wisdom, doing: indulging in irrational wish-
and decency in this anti-Narnia is God fulfillment and constructing an
and His evil minions in the church! escapist fantasy.
The central image of the Pullman
books is the “dark materials,” a term Dr. Gene Edward Veith is academic dean of
taken from Milton, whose Paradise Patrick Henry College in Purcellville, Virginia,
Lost the author turns upside down. and author of Loving God with All Your Mind.
This “dust” is the stuff of love and

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 | 800-435-4343 or WWW.LIGONIER.ORG | Next Month: Life, Liberty & the Pursuit of Happiness
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