The Reformation’s Contribution to Our Present Age

by: Yuri Bernales

On October 31, 1517, Martin Luther posted the Ninety-five Theses on the door of the Castle Church in Wittenberg, Germany. What he did was nothing unusual. It was just like posting an announcement on a bulletin board, inviting other scholars to debate with him on the validity of indulgences.

However, his action sparked the Protestant Reformation. Starting with that significant event, Luther, Ulrich Zwingli, John Calvin, and many other Reformers joined together in an attempt to bring the medieval Church back into accordance with the Bible. Their work generated a huge change in Christian Europe. All this happened more than 500 years ago. How does the Reformation matter to us today?

The Reformation contributed mainly, but not exclusively, to the spiritual awakening of the people. Consider that, before Luther, most people were gullible enough to think that they could buy salvation! Some even went to ungodly conduct just to gain what the Pope or the Church authorities promised to be “forgiveness of sins”.

However, when the Reformers began their campaign against the profanities of the medieval Roman Catholic Church, the blinded people began to see the true essence of salvation. The Reformers preached the Word of God, rather than giving mere promises, so common men and women, who did not read the Bible, could know the truth. These people began to realize that they had to depend on God more than men, and they actually felt the true love of God.

Today, we can still see the legacy of the Reformation. We are not limited to the promises of men, but rather we have Biblical truth and preachers who preach it. We should be grateful for the men inspired by God to reform the blind world they lived in.

Today, we have more social freedom than the people who lived before the Reformation. Since the Roman church dominated Europe and only allowed acts that supported it, the people were not permitted to speak against it, and if they did, they would be excommunicated because of their “heresy” and become outcasts of society. One example of such injustice was an early Reformer, John Huss (from Bohemia, the present Czech Republic). This Bohemian Reformer was excommunicated repeatedly, declared a heretic, and burned at the stake.

Despite the injustices done to people such as Huss, many kept boldly protesting against the abuses and unbiblical teachings of the Roman church. In response, the Church reacted, usually with excommunication, torture, or burning at the stake. Hundreds of early Reformers were victims of these injustices, and the Church continued to persecute them during the Reformation. When their efforts to crush the Protestant opposition became futile, the Christians who chose to become Protestant were given the right to speak and worship freely. Until now we continue to do so.

Our education today has also been affected by the Reformation. The Bible and most of the books of the second millennium were written in Latin, which the majority of the European commoners could not read or understand. When Reformers who learned Hebrew and Greek and understood Latin translated the Bible into the vernacular, any literate person could read it for himself.

Although it was greatly discouraged for people to translate any book to the common tongue, more and more books were translated from Greek or Latin, and more common people read what was usually reserved for scholars and the upper class. As more books were read, a hunger for more knowledge arose. Commoners wanted a better education. Eventually, education became available to the middle and even lower classes.

Today, we tend to take everything for which the Reformers fought for granted, not realizing how difficult it was for a common person to live during their age. The Reformation was an extremely significant point in time, but it is also extremely easy to forget its significance. It is simple just to say, “It began some 500 years ago. It was led by a few rebellious men. What does it matter?”

The question is addressed again, so let us answer it. The Reformation mattered in the sense that we have better knowledge of God’s Word, more social freedom, and a much better education than those who lived before that period. Let us be thankful for the men whom God inspired to reform their dark world.

Reformed Conference this month at Davao City, Philippines

The United Covenant Reformed Church in the Philippines (UCRCP) is holding the Davao Conference on Reformed Theology (DCRT) on November 27-29, 2012, from 9:00 AM to 5:00 PM on November 27-28, and from 9:00 AM to 12:00 PM on November 29. The theme of this conference is Reformed Confessions and Reformed Ministry. The conference is open to 100 pastors, elders, church leaders and teachers and to those who want to know the Bible, theology and church history from a Reformed perspective. The venue is at the Auditorium of the United Church of Christ in the Philippines (UCCP) along Bonifacio-Legazpi Sts., Davao City. A registration fee of P300 will be charged which includes lunch, snacks and materials.

The featured speaker of the conference is Dr. Changwon Shu of Seoul, South Korea. Dr. Shu graduated from Chongshin University and Theological Seminary in Seoul, London Theological Seminary, Free Church of Scotland College (Diploma in Theology), and New College of Edinburgh University (M.Th., Historical Theology). He earned his Ph.D. on Historical Theology at the Westminster School of Theology in South Korea.

He has been the director of the Korea Institute for Reformed Preaching (KIRP) since 1992. The institute focuses on Biblical Preaching and Reformed Theology in the ministry of the Word. They meet twice a year with special speakers from either the United Kingdom or the United States, such as Iain H. Murray, Maurice Roberts, John Angus Macleod, Philip Eveson, Andrew McGowan, Iain D. Campbell, and Andrew Davies from the UK; Joel Beeke, Joseph Pipa, John Carrick, Richard Guy, and others from the US. Dr. Shu also publishes Reformed books (translated ones and Korean authors) along with the Korean Banner of Truth magazine. He has taught Puritan Theology and the History of the Presbyterian Church at Chongshin Theological Seminary for 18 years as an associate professor and lecturer.

Raised a Buddhist, he became a Christian at the age of 16 after reading the Bible, his conversion resulting in a time of persecution. Through his prayers and witnessing, his parents also came to Christ within a few years of his conversion. He credits his mother's constant prayers for the successes God granted him while studying in the United Kingdom.

He is married to Myoung Jah. They have three children: Dongyoon (28), captain in the Korean Army, Jiheh (26), and June (23), a student of Bob Jones University. They live in the northern part of Seoul, South Korea. Pastor Shu has been the senior pastor of Samyang Presbyterian Church in Seoul since 1997. Before 1997, he served Shinjang Presbyterian Church (now, Joosarang Church) for three and half years as senior pastor.

If you are interested to join this conference and you need accommodation, you may contact me via email at vicbernalesfamily@gmail.com or via mobile phone at 0922-712901.

Becoming Conversant with the Emerging Church: A Book Review

(Here's my review of D.A. Carson's Becoming Conversant with the Emerging Church)

D.A. Carson begins his book with a broad-stroke survey of the divergent Emerging Church movement, using the stories and writings of the movement's prominent leaders including Spencer Burke, Chris Seay, and Brian McLaren. I was not familiar with the whole emerging church movement until I've read and reviewed Brian McLaren's A Generous Orthodoxy. So Carson's brief introduction on the emergence of the Emerging Church has clarified a lot about it.

Carson is especially helpful in understanding this movement when he summarizes his investigation by comparing and contrasting it with the 16th century Protestant Reformation. He says, “To grasp it [the Emerging Church] succinctly, it is worth comparing the emerging church movement with the Reformation, which was, after all, another movement that claimed it wanted to reform the church. What drove the Reformation was the conviction, among all its leaders, that the Roman Catholic Church had departed from Scripture and had introduced theology and practices that were inimical to genuine Christian faith” (42).

Carson's point is that the Emerging Church, like the Reformation, wanted things in the church to change. But unlike the leaders of this new movement, the Reformers cried for change “not because they perceived that new developments had taken place in the culture so that the church was called to adapt its approach to the new cultural profile, but because they perceived that new theology and practices had developed in the church that contravened Scripture, and therefore that things needed to be reformed by the Word of God.

By contrast, although the emerging church movement challenges, on biblical grounds, some of the beliefs and practices of evangelicalism, by and large it insists it is preserving traditional confessionalism but changing the emphases because the culture has changed, and so inevitably those who are culturally sensitive see things in a fresh perspective” (42).

Thus, according to Carson, at the heart of the emerging church movement “lies the conviction that changes in the culture signal that a new church is 'emerging.' Christian leaders must therefore adapt to this emerging church. Those who fail to do so are blind to the cultural accretions that hide the gospel behind forms of thought and modes of expression that no longer communicate with the new generation, the emerging generation”(12).

One can therefore say that the movement's battle cry is not really a return to the Scripture but a reinterpretation of the Scripture or a reformulation of Scriptural truth to conform to the demands of the culture. Having read McLaren, I believe Carson is dead right in describing the movement as such.

Dr. Carson then ventures on exploring the strength of the emerging church in Chapter 2. He identifies five good characteristics of the movement, namely: (1) it honestly tries to read the culture and respond accordingly (45-49); (2) it emphasizes authenticity both in faith and practice (49-51); (3) it recognizes the church's socio-cultural location (51-52); (4) it is interested in evangelizing people who are usually neglected by the church (52-54); and (5) it also tries to connect with the past and other Christian traditions (54-55). Here Carson is grateful for these good qualities that the emerging church seems to demonstrate. His concluding example, though not part of the emerging church, yet “it displays all the strengths of the emerging church movement while avoiding most of its weakness” (56), is focused on Redeemer Presbyterian Church in New York City, pastored by Tim Keller of the PCA. I think it is important to point out that a real confessionally Reformed church can be, and must be, culturally relevant without resorting to the emerging church's compromises.

In Chapter 3, the author reflects on the weaknesses of the movement, quoting and examining the core thoughts of some Emergent leaders. Dr. Carson, while commending the inquisitive minds of its leaders, also criticizes their reductionistic and manipulative analysis of the contemporary culture and Christianity. Carson has observed that “[s]ome discussion within the emerging movement is more sophisticated and introduces a few of the contemporary strategic thinkers in the broader marketplace of ideas” (84). He then concludes that “apart from occasional concessions, the rhetoric of these discussions is almost always over the top: the church must adapt to the postmodern world or it will die; unless we get on board with the direction of the emerging church movement, we are probably out-of-date modernists and absolutists to boot - all set forth in absolutist terms"(84).

This overgeneralization among postmodern emerging leaders regarding the future of the church “seems to spring,” says Carson, “from the mistaken assumption that most traditional evangelicalism is just like the conservative churches from which they came. That betrays the narrowness of many of their backgrounds and helps to explain why their rhetoric and appeals to postmodern sensitivity so absolutist: this is the language and rhetoric on which they were weaned “ (86).

The next chapter deals with Carson's own reflective analysis on postmodernism itself. I admit this chapter is not easily digestable to the mind, not to mention the longest. However it is also the most helpful in understanding the development and

challenges of postmodernism, and it complements with Dr. David Wells's analysis in his book Above All Earthly Pow'rs. Here Dr. Carson defines and contrasts the epistemologies of premodernism, modernism, and postmodernism. He points out that premodern epistemology states that "knowledge depends on revelation - i.e., on God disclosing some part of what he knows, however that revelation is accomplished" (88).

On the other hand, modern epistemology, "a label commonly applied to the epistemology of the Western world from about the beginning of the seventeenth century until a few decades ago" (92), begins with man instead of God and claims that the right foundation plus the correct method would invariable yield objective truth (92-95). Postmodern epistemology, like that of modernism, begins with the finite "I," but draws very different conclusions. It is "passionately anti-foundationalist," meaning that "there is no ultimate fulcrum on which the levers of knowledge can rest" (97) and it "insists that there are many methods [of knowing], all of which produce distinguishable results and none of which is any more or less `true' than the results produced by the other methods" (97). "Objective knowledge is neither attainable nor desirable" and under this regime, truth "cannot partake of 'ahistorical universality'" (97). With postmodernism come several correlatives (syncretism, secularization, biblical illiteracy, ill-defined spirituality, and globalization) and entailments (98-102).

Carson then discusses both strengths and weaknesses in postmodern epistemology, and helpfully distinguishes between what he calls hard and soft postmodernism. Hard postmodernism concludes that "human beings cannot have objective knowledge about anything" (105), while soft postmodernism, admitting that human knowledge is necessarily perspectival, still insists that "we can in measure approach the truth in some objective sense" (105-106). The appropriate place of "critical realism" (110-111) needs to be recognized and new models for helping us think explored (116-122).

Chapter 5 is Carson's most detailed critique of the emerging church movement itself. His five criticisms of it relate to the movement's handling of truth-related issues, which are: (1) failure to come to terms with the importance of non-omniscient truth-claims (126-132); (2) failure to face the tough questions especially if they are truth related (132-138); (3) failure to use Scripture as the norming norm over against an eclectic appeal to tradition (139-146); (4) failure to handle "becoming" and "belonging" tensions in a biblically faithful way (146-155); and (5) failure to handle facts, both exegetical and historical in a responsible way (155-156).

Three other chapters contain Carson's critique of the thoughts of Brian MacLaren and Steve Chalke (Chapter 6) and exposition of biblical passages to help readers in evaluating postmodernism and the emergent church (Chapter 7 & 8).

Overall. D.A. Carson has presented a carefully written exposition and analysis of the emerging church, in its postmodernistic expression, which is not only critical but also appreciative. Right from the beginning, he says, “[w]henever a Christian movement comes along that presents itself as reformist it should not be summarily dismissed. Even if one ultimately decides that the movement embraces some worrying weaknesses, it may also have some important things to say that the rest of the Christian world needs to hear" (10).

Dr. Carson, in my evaluation, has indeed succeeded in both “conversing” with the basic things the emerging church leaders are saying, and bringing Scripture to bear on their alarming weaknesses.

Godly Wisdom that Informs Intelligent Prayers

(A devotional message based on Proverbs 30:1-9)

Prayer. Intercession. Communion with God. These spiritual activities are something we can’t do without as believers. Prayer is an important part of our congregational life for in it, we express our dependence on God alone. I admit that this is something we usually take for granted. Sometimes we have the notion that we don’t really have to spend much time in prayer because God knows our needs anyway. So why bother to let Him know what we need if in the first place He already knows them.

But prayer is not only about asking God what we need. It is actually a solemn expression of our desire to enter into the throne of God’s mercy, acknowledging who He is and thanking Him for all He has done and has provided for us in His Son by the Spirit. We can’t do this on our own but the Holy Spirit moves us and helps us overcome our weaknesses so we can communicate with God.

I will not go into elaborate explanation of what really prayer is and what are the essential elements of a Biblical prayer. Some other time may be appropriate for that. My aim is to help you eagerly desire and patiently seek godly wisdom for it will help us live wisely, especially in living out and in exercising Christian piety.

The passage before us, Proverbs 30:1-9, tells us that Godly wisdom informs intelligent prayers. We will answer two relevant questions from our passage that will explain our theme. First question, “What constitutes godly wisdom?” Second, “How does godly wisdom shape or inform intelligent prayer?”

What Constitutes Godly Wisdom? (vv.1-6)

A sage named Agur, the son of Jakeh, writes Proverbs 30. We don’t know much about this man nor about his family. Due to its vagueness, Bible translations render differently the second part of Prov. 30:1. Some transliterate it and come up with “This man declared to Ithiel, to Ithiel and to Ucal (NIV).” Others, however, take it as a phrase and end up “The man declares, I am weary, O God; I am weary, O God, and worn out” (ESV). The latter translation seems to be mood setting because the verses that follow (2-9) have melancholic tone. Thus it prepares the reader what to expect next. The former translation, however, is also possible.

The message of this passage parallels with that of Job or Ecclesiastes.

A. Godly Wisdom Recognizes Man’s Limitation (vv.2-3)

In verses 2-3, Agur despairs for his lack of understanding, wisdom and knowledge of the Holy One. He confesses that he missed these things, which are the stuff of a wise man. Is he just wallowing in self-pity or truly confesses his human limitation in the face of God’s infinite wisdom? I think he is doing the latter.

As a wise man, this teacher of the oracles of God must possess divine wisdom worth pondering for. But confronted by the power, glory, majesty and wisdom of the Holy One, Agur can simply admit his ignorance.

Wise men do not boast of their vast knowledge. It is my observation that the more a person grows in wisdom the more he admits his limitations. Godly wisdom manifests itself in man’s humble recognition of his limited intelligence compared with God’s perfect knowledge and power, which He has revealed in the person and work of our Lord Jesus Christ, ‘in whom are hidden all the treasures of wisdom and knowledge (Col. 2:3). Verse 4 further supports this claim.

B. Godly Wisdom acknowledges the Majesty of God (v.4)

The series of questions in verse 4 calls for God as the answer. These questions parallel in tone and structure with that of God’s in Job 38. There the Lord answered Job with a storm, questioning him and forcing him to admit his ignorance and yield to God’s wisdom.

Verse 4 shows not only the limitation of human wisdom in understanding the design and power behind creation but also highlights the glory and the majesty of God the Creator. Those who do not fear the Lord will always end up in ignorance of these things because they do not only understand the world, they also do not know the Lord who created it.

Thus Agur needs not be in total despair because such problem of ignorance is common only to those who do not trust God. Those who fear Him and acknowledge Him, however, have the privilege of knowing Him. The wording “what is His Son’s name” ‘opens the passage for a New Testament interpretation: “No one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him” (Matt. 11:27).’

Godly wisdom boasts on the glory of the sovereign God. But even if we possess such wisdom, we may not totally comprehend how everything works in this world. God reserves to Himself the many mysteries in our world that our finite mind cannot contain.

But these mysteries shake us up from our self-confidence and lead us to behold the infinite wisdom of our God. God pressed the mystery of creation to Agur ‘in order to relieve him of his depression and assure him that he was not alone in his doubt and ignorance.’ God always do this to make us realize of His greatness and to trust Him all the more.

C. Godly Wisdom Boasts on the Reliability of God’s Word (vv.5-6)

Verses 5-6 further show us what constitutes wisdom. Godly wisdom also underscores the reliability of God’s Word. It talks about its flawlessness or purity (v.5a). It also boasts of its trustworthiness by stating that those who put their trust in it will finds it to be like a shield (v.5b). ‘Such reliability cannot be improved on’ (v.6). God’s Word is sufficient to make us wise unto salvation. If we trust in the Lord and in His promises with all our heart, He will direct our paths. Those who lean on their own understanding, those who do not recognize the completeness of God’s Word, will be rebuked and be found a liar (v.6). So be wise. Don’t lean on your own wisdom. Fear God and trust in His covenant faithfulness to you.

How Does Wisdom Shape Intelligent Prayer? (vv.7-9)

These holy truths give us godly wisdom. As we can see, these realizations led the speaker to pray intelligently in verses 7-9. We will briefly examine this prayer and see that intelligent prayers are done persistently and according to our need.

A.Intelligent Prayers are Done Persistently (v.7)

After the passage affirmed the reliability of God’s Word, the author records a prayer that is very insightful. First, this prayer is characterized with persistence. “Do not refuse me before I die,” is an expression of strong perseverance of the one praying to the Lord. This is a kind of prayer not for one’s immediate deliverance from a pressing crisis but a plea for continual help in never-ending difficulties. The phrase “before I die” can actually be translated “as long as I live.”

Persistence is an important quality of intelligent prayer. Not that God is unwilling to answer us when we call, but it is more of an attitude of continual trust in Him that glorifies God when we patiently pray and not being discouraged. Jesus Himself told His disciples to pray always and not give up when he told them the parable of the persistent widow (Luke 18:1-8). God is more than willing to hear us when we pray and ‘deliver the goods’, so to speak, when we ask Him with persistent faith.

B. Intelligent Prayers are Presented According to One’s Need (v.8-9)

Intelligent prayers are not only characterized by persistence. When we pray intelligently we also tell God what we need. There are two petitions the author presents here. Both are in the imperative mood. The first asks for integrity; the second for contentment.

1. Since man is naturally a liar, we pray for honesty and integrity (v.8a)

The first petition “Keep falsehood and lies far from me” requires no elaborate explanation. It recognizes man’s propensity to tell a lie or to live in self-deception. It also projects ‘the damaging results to the person who deals in dishonesty’ and the harmful effects to those who are victims of dishonesty.
“Falsehood” or “deception” is literally “emptiness,” worthless behavior or speech. “Lies are regularly condemned in Proverbs for their disruptive impact on the social and especially judicial welfare of the community” (6:19; 19:5,9,22).

A person who recognizes his inclination to deceive himself and others will surely ask God for honesty. To us who had lived in persistent lies, it is insightful to pray such kind of prayer. Truth is always a threat to those who live in dishonesty. But to us who have been set free by the truth, we want our lives to be free from falsehood and ‘empty’ promises.

2. Since man is naturally greedy, we pray for what is enough that brings contentment (vv.8b-9).

The second petition “Give me neither poverty nor riches” is even more insightful and requires further explanation. In the original language, both petitions place the nouns, not the verbs, in front of the sentence. This is a literary device to put emphasis on what is being asked. Here ‘the petitioner knows what he needs in terms both of protection and supply, and he asks for it in the straightforward manner of the children of God (Matt.7:7-11). He counts on the Lord to determine his basic needs to meet them.’

“Give me only my daily bread” is almost identical to the supplication for daily bread in the Lord’s Prayer. In its Hebrew form this petition ‘portrays the divine hand extending a loaf of bread (“food”) and telling him exactly what his portion is to be.’ In other words, the petitioner asks God to give him what is only necessary in order to live and fulfill his duties.

One author noted that ‘the most fascinating about the prayer is the balanced and worldly wise wisdom present in the motivation clauses beginning “lest” [or otherwise] (v.9).’ Riches or overabundance may lead to an arrogant self-sufficiency that loses all sense of dependence on God. The question ‘Who is the Lord?’ in v.9 carries the same weight as the statement ‘I have no need of the Lord.’ This is always the potential danger that faces many rich people.

Poverty, on the other hand, may drive a person to desperate act of stealing. Theft has a very devastating effect to oneself. But most importantly, it profanes or dishonors the name of God. ‘It does so by breaking His law against stealing (Exod.20:15; Duet.5:19) and by declaring that God will not provide for His own as God has promised. The worldview expressed here is remarkable. The supplicant knows both the frailty of his own human nature and also the sanctity of God’s name. Earthly sins have heavenly significance and the ultimate result of human crime is to insult the name of the Lord who made us, and who made us for better things than lying and stealing.’

Psalm 23 assures us of God’s providential care as our Great Shepherd. God also promises His people that ‘He will supply our every need according to his riches in glory in Christ Jesus’ (see Philippians 4:19). Thus Paul can say in Phil. 4:11-12 that he has learned to be contented in whatever situation he was in.

But the provision that God has given us in Christ is more than just material. Christ has secured for the greatest need that we have. He provided for us salvation from the wrath of God. He provided for us forgiveness of our sin in His death. He has given us victory over death in His resurrection. He has set us free from the tyranny of the devil in His death. He has clothed us with His righteousness which by faith we continually wear. These are the blessings that God has given us in Christ which beyond our comprehension. We would never ask these things without the grace of God, the grace of new birth, working in our lives. We would rather ask for more money, more stuff of this world, more success in our career and more conveniences.

Our natural tendency to be a liar and greedy person needs to be checked with the wisdom of God. Our compulsion to acquire many things through dishonest gain must be stopped and be put to light. God’s Word reminds us of the spiritual dangers inherent in wealth and material prosperity, as we have seen in our text.

Do not be deceived. Material abundance cannot bring real, lasting peace and satisfaction. Left on our own, it only feeds our compulsion to acquire some more. Our true satisfaction is in our Lord Jesus Christ, who is our life, our wisdom and our righteousness. Putting our trust in Him brings us the greatest reward God can ever promise, which is eternal and abundant life in His presence. We would ever be blessed if the thing we seek in this life is to do the will of God. Seek first His kingdom and His righteousness and all these things will be added to you, says Jesus (Matt. 6:33). Even the things He has given us must serve to glorify Him and bless others. If we don’t use our possessions, may they be money or non-monetary resources, to serve God they will use us to serve our ourselves and our materialistic desires.

As we conclude, let’s read 1 Timothy 6:17-19. If you think that only rich people struggle with greed and materialism think again. Greed is not only the problem of the rich people. “None of us is immune, for materialism is not a sin of having, but one of wanting. It grips us in the heart, and not in the wallet,” said Dr. John Sittema.

So the next time you pray, ask intelligently. Recognize God and His faithfulness first in your life. If you find satisfaction in Him, you will also find contentment in what He gives. May this encourage us to trust Him more in our daily life.

Wish List of Old Testament Bible Commentaries for the Reformed Institute of Ministry (RIM)

The Old Testament commentaries included in this wish list were chosen mainly due to their generally conservative evangelical and Reformed perspective. The list includes introductory and advanced levels commentaries. Some of the commentaries require knowledge of the original language (Hebrew). Most are easily understandable and helpful for homiletical (preaching) and catechetical (teaching) purposes. The Lord willing, we would be able to strengthen our Old Testament commentary collection at the RIM library as we acquire these commentaries in the near future. The New Testament commentaries wish list will follow in a week or two.

Abbreviations Used in this list

AOTC (Apollos Old Testament Commentary)
Baker (Baker Commentary on the Old Testament Wisdom and Psalms)
BSC (Bible Student’s Commentary)
BST (The Bible Speaks Today)
DSB (The Daily Study Bible Series)
EBC (The Expositor’s Bible Commentary)
EP (An Evangelical Press Study Commentary)
Focus (Focus on the Bible)
GAOT (The Gospel According to the Old Testament)
Geneva (Geneva Series of Commentaries)
Hermeneia (Hermeneia Series)
Mentor (A Mentor Commentary)
NAC (The New American Commentary)
NIBC (New International Biblical Commentary)
NICOT (The New International Commentary on the Old Testament)
NIVAC (The NIV Application Commentary)
PC (The Preacher’s Commentary)
PTW (Preaching the Word)
REC (Reformed Expository Commentary)
TCC (The Communicator's Commentary)
TOTC (Tyndale Old Testament Commentaries)
WBC (Word Biblical Commentary)
Welwyn (Welwyn Commentary Series)

The Book of Moses (Pentateuch)

1. Genesis – Gordon J. Wenham, Genesis 1-15 and Genesis 16-50 (WBC); Kenneth A. Matthews, Genesis 1-11:26 and Genesis 11:27-50:26 (NAC); Allen P. Ross, Creation and Blessing; Bruce Waltke, Genesis: A Commentary; Iain M. Duguid, Living in the Gap Between Promise and Reality: The Gospel According to Abraham (GAOT), Living in the Grip of Relentless Grace: The Gospel in the Lives of Isaac and Jacob (GAOT); R. Kent Hughes, Genesis: Beginning and Blessing (PTW).

2. Exodus – J. A. Motyer, The Message of Exodus (BST); Douglas K. Stuart, Exodus (NAC); John L. Mackay, Exodus (Mentor); Philip Graham Ryken, Exodus: Saved for God’s Glory (PTW).

3. Leviticus – Gordon J. Wenham, The Book of Leviticus (NICOT); Mark F. Rooker, Leviticus (NAC); Allen P. Ross, Holiness to the Lord; Andrew Bonar, Leviticus (Geneva).

4. Numbers – Gordon Wenham, Numbers (TOTC); Timothy R. Ashley, The Book of Numbers (NICOT); Iain Duguid, Numbers: God’s Presence in the Wilderness (PTW).

5. Deuteronomy – Peter C. Craigie, The Book of Deuteronomy (NICOT); J. G. McConville, Deuteronomy (AOTC); John D. Currid, Deuteronomy (EP); J. Ridderbos, Deuteronomy (BSC); Christopher Wright, Deuteronomy (NIBC); Ajith Fernando, Deuteronomy: Loving Obedience to a Loving God (PTW).

OT Narratives

6. Joshua – Dale Ralph Davis, Joshua: No Falling Words (Focus); Richard S. Hess, Joshua (TOTC); Marten Woudstra, The Book of Joshua (NICOT); James M. Boice, Joshua; David Jackman, Joshua: People of God's Purpose (PTW).

7. Judges – Dale Ralph Davis, Judges: Such a Great Salvation (Focus); Daniel I. Block, Judges, Ruth (NAC); Michael Wilcock, The Message of Judges (BST); George M. Schwab, Right in their Own Eyes: The Gospel According to Judges (GAOT); Barry G. Webb, Judges and Ruth: God in Chaos (PTW).

8. Ruth – Robert L. Hibbard Jr., The Book of Ruth (NICOT); Iain M. Duguid, Esther and Ruth (REC); Gordon Keddie, Even in Darkness (Welwyn); Sinclair B. Ferguson, Faithful God: An Exposition of the Book of Ruth; Dean R. Ulrich, From Famine to Fullness; The Gospel According to Ruth (GAOT).

9. 1 Samuel – Dale Ralph Davis, 1 Samuel: Looking on the Heart (Focus); David T. Tsumura, The Message of First Samuel (NICOT); Richard D. Phillips, 1 Samuel (REC); Joyce Baldwin, 1 and 2 Samuel (TOTC); Peter J. Leithart, A Son to Me: An Exposition of 1 & 2 Samuel; Gordon Keddie, Dawn of a Kingdom (Welwyn); John Woodhouse, 1 Samuel: Looking for a Leader (PTW).

10. 2 Samuel – Dale Ralph Davis, 2 Samuel: Out of Every Adversity (Focus); Gordon Keddie, Triumph of the King (Welwyn); Ronald F. Youngblood, “1 and 2 Samuel” (EBC); Mark J. Boda, After God’s Own Heart: The Gospel According to David (GAOT); Peter J. Leithart, A Son to Me: An Exposition of 1 & 2 Samuel; John Woodhouse, 2 Samuel: Your Kingdom Come (PTW); Richard D. Phillips, 2 Samuel (REC).

11. 1 Kings – Dale Ralph Davis, 1 Kings: The Wisdom and the Folly (Focus); Paul R. House, 1 and 2 Kings (NAC); Philip Graham Ryken, 1 Kings (REC); Raymond Dillard, Faith in the Face of Apostasy: The Gospel According to Elijah & Elisha (GAOT); John Woodhouse, 1 Kings: Power, Politics, and the Hope of the World (PTW). 

12. 2 Kings – Dale Ralph Davis, 2 Kings: The Power and the Fury (Focus); Iain Provan, 1 and 2 Kings (NIBC); G. Van Rongen, Elisha the Prophet.

13. 1 Chronicles – Roddy L. Braun, 1 Chronicles (WBC); Richard Pratt, 1 and 2 Chronicles (Mentor); Andrew E. Hill, 1 and 2 Chronicles (NIVAC); Michael Wilcock, The Message of Chronicles (BST); J. G. McConville, 1 and 2 Chronicles (DSB); Leslie Allen, 1, 2 Chronicles (TCC).

14. 2 Chronicles - Raymond Dillard, 2 Chronicles (WBC); Martin Selman, 2 Chronicles (TOTC); Richard Pratt, 1 and 2 Chronicles (Mentor); Andrew E. Hill, 1 and 2 Chronicles (NIVAC); Michael Wilcock, The Message of Chronicles (BST); J. G. McConville, 1 and 2 Chronicles (DSB); Leslie Allen, 1, 2 Chronicles (TCC).

15. Ezra – F. Charles Fensham, Ezra and Nehemiah (NICOT); Derek Kidner, Ezra and Nehemiah (TOTC); J. G. McConville, Ezra, Nehemiah, and Esther (DSB); Derek W.H. Thomas, Ezra & Nehemiah (REC).

16. Nehemiah – F. Charles Fensham, Ezra and Nehemiah (NICOT); J. G. McConville, Ezra and Nehemiah, and Esther (DSB); Derek W.H. Thomas, Ezra & Nehemiah (REC).

17. Esther – Karen Jobes, Esther (NIVAC); J. G. McConville, Ezra, Nehemiah, and Esther (DSB); J. I. Packer, A Passion for Faithfulness: Wisdom from the Book of Nehemiah; Iain Duguid, Esther and Ruth (REC); Joyce G. Baldwin, Esther (TOTC).

Wisdom Literature

18. Job – David J. A. Clines, Job 1-20, Job 21-37 (WBC); David Atkinson, The Message of Job (BST); Derek W.H. Thomas, The Storm Breaks (Welwyn); David R. Jackson, Crying out for Vindication: The Gospel According to Job (GAOT); Christopher Ash, Job: The Wisdom of the Cross (PTW).

19. Psalms – Willem A. VanGemeren, “Psalm” (EBC); Gerald Wilson, Psalms, Vol 1 (NIVAC); Derek Kidner, Psalms 1-72 and Psalms 73-150, (TOTC); Allan Hartman, Psalms Vol. 1 (Psalms 1-72) and Psalms Vol 2 (Psalms 73-150) (Mentor): Charles Spurgeon, The Treasury of David (3 Vols.); James M. Boice, Psalms (Vols. 1-3).

20. Proverbs – Bruce K. Waltke, The Book of Proverbs Chapters 1-15 and Chapters 16-31 (NICOT); Tremper Longman III, Proverbs (Baker); Derek Kidner, Proverbs (TOTC); Raymond C. Ortlund Jr., Proverbs: Wisdom that Works (PTW).

21. Ecclesiastes – Derek Kidner, The Message of Ecclesiastes (BST); Michael A, Eaton, Ecclesiastes (TOTC); Craig G. Bartolomew, Ecclesiastes (Baker); Philip Graham Ryken, Ecclesiastes: Why Everything Matters (PTW); Douglas Sean O'Donnell,  Ecclesiastes (REC).

22. Song of Songs – Tom Gledhill, The Song of Songs (BST); Richard S. Hess, Song of Songs (Baker); Tremper Longman III, Song of Songs (NICOT); Iain M. Duguid, Song of Songs (REC).

Major Prophets

23. Isaiah – J. Alec Motyer, The Prophecy of Isaiah; John Oswalt, The Book of Isaiah, Chapters 1-39 and Chapter 40-66 (NICOT); E. J. Young, The Book of Isaiah (Vols. 1-3); Derek W.H. Thomas, God Delivers (Welwyn); Raymond C. Ortlund Jr., Isaiah: God Saves Sinners (PTW).

24. Jeremiah – J. A. Thompson, The Book of Jeremiah (NICOT); John L. Mackay, Jeremiah 1-20 and Jeremiah 21-52 (Mentor); Tremper Longman III, Jeremiah and Lamentations (NIBC); Philip Graham Ryken, Jeremiah and Lamentation: From Sorrow to Hope (PTW).

25. Lamentations – J. Andrew Dearman, Jeremiah/Lamentations (NIVAC); Philip Graham Ryken, Jeremiah and Lamentations: From Sorrow to Hope (PTW); John L. Mackay, Lamentations (Mentor).

26. Ezekiel – Iain M. Duguid, Ezekiel (NIVAC); Daniel I. Block, The Book of Ezekiel, Vols. 1-2 (NICOT); Derek W.H. Thomas, God Strengthens (Welwyn); Peter Craigie, Ezekiel (DSB).

27. Daniel – E. J. Young, Daniel (Geneva); Iain M. Duguid, Daniel (REC); Sinclair Ferguson, Daniel (PC); Tremper Longman III, Daniel (NIVAC); George M. Schwab, Hope in the Midst of A Hostile World: The Gospel According to Daniel (GAOT); Herman Veldkamp, Dreams and Dictators: On the Book of Daniel; Rodney D. Stortz, Daniel: The Triumph of God's Kingdom (PTW).

Minor Prophets

28. Hosea – Douglas Stuart, Hosea-Jonah (WBC); Daniel Allan Hubbard, Hosea (TOTC); Derek Kidner, The Message of Hosea (BST); Michael P. V. Barrett, Love Divine and Unfailing: the Gospel According to Hosea (GAOT); Herman Veldkamp, Hosea: Love’s Complaint.

29. Joel – Thomas E. McComiskey, The Minor Prophets; Ervin Busenitz, Joel and Obadiah (Mentor); David W. Baker, Joel, Obadiah, and Malachi (NIVAC); O. Palmer Robertson, Prophet of the Coming Day of the Lord (Welwyn); David Allan Hubbard, Joel and Amos (TOTC).

30. Amos – Douglas Stuart, Hosea-Jonah (WBC); Shalom M. Paul, Amos (Hermeneia); J. A. Motyer, The Message of Amos (BST); Herman Veldkamp, The Farmer from Tekoa: On the Book of Amos; Gordon Keddie, The Lord is His Name: Studies in Amos (Welwyn).

31. Obadiah – Douglas Stuart, Hosea-Jonah (WBC); Ervin Busenitz, Joel and Obadiah (Mentor); David W. Baker, Joel, Obadiah, and Malachi (NIVAC).

32. Jonah - Douglas Stuart, Hosea-Jonah (WBC); James M. Boice, The Minor Prophets, Vol.1; David W. Baker, T. Desmond Alexander, and Bruce Waltke, Obadiah, Jonah and Micah (TOTC); Bryan D. Estelle, Salvation Through Judgment and Mercy: The Gospel According to Jonah (GAOT); Sinclair B. Ferguson, Man Overboard: The Story of Jonah; O. Palmer Robertson, Jonah; Gordon Keddie, Preacher on the Run: The Message of Jonah (Welwyn); Richard D. Phillips, Jonah & Micah (REC).

33. Micah – Bruce Waltke, A Commentary on Micah; David Prior, The Message of Joel, Micah, & Habakkuk (BST); John Calvin, Sermons on the Book of Micah; Dale Ralph Davis, Micah (EP); Richard D. Phillips, Jonah & Micah (REC); John L. Mackay, Jonah, Micah, Nahum, Habbakkuk, Zephaniah: God’s Just Demands (Focus).

34. Nahum – O. Palmer Robertson, The Books of Nahum, Habakkuk and Zephaniah (NICOT); David W. Baker, Nahum, Habakkuk, Zephaniah (TOTC); John L. Mackay, Jonah, Micah, Nahum, Habakkuk, Zephaniah: God’s Just Demands (Focus).

35. Habakkuk – O. Palmer Robertson, The Books of Nahum, Habakkuk and Zephaniah (NICOT); Kenneth L. Barker and Waylon Bailey, Micah, Nahum, Habakkuk, Zephaniah (NAC); John L. Mackay, Jonah, Micah, Nahum, Habakkuk, Zephaniah: God’s Just Demands (Focus).

36. Zephaniah – O. Palmer Robertson, The Books of Nahum, Habakkuk and Zephaniah (NICOT); Daniel Webber, The Coming of the Warrior-King: Zephaniah Simply Explained (Welwyn); James Bruckner, Jonah, Nahum, Habakkuk, Zephaniah (NIVAC); Iain M. Duguid and Matthew P. Harmon, Zephaniah, Haggai, Malachi (REC).

37. Haggai – Pieter Verhoef, The Books of Haggai and Malachi (NICOT); Joyce Baldwin, Haggai, Zechariah, Malachi (TOTC); John L. Mackay, Haggai, Zechariah and Malachi (Focus); Iain M. Duguid and Matthew P. Harmon, Zephaniah, Haggai, Malachi (REC).

38. Zechariah – Richard D. Phillips, Zechariah (REC); T. V. Moore, Haggai, Zechariah and Malachi (Geneva); Meredith Kline, Glory in our Midst: A Biblical-Theological Reading of Zechariah’s Night Visions; Barry G. Webb, The Message of Zechariah (BST); Bryan R. Gregory, Longing for God in an Age of Discouragement: The Gospel According to Zechariah (GAOT).

39. Malachi – Iain M. Duguid, Haggai, Zechariah and Malachi (EP); Pieter Verhoef, The Books of Haggai and Malachi (NICOT); Iain M. Duguid and Matthew P. Harmon, Zephaniah, Haggai, Malachi (REC).

Wish List for the Reformed Institute of Ministry (RIM) Library

I am coming up with a list of important Biblical and theological books for our Reformed Institute of Ministry. Here are some of the titles that I come up with arranged according to topic or subject. Bible commentaries are not yet included here. I hope to come up with another list of books on commentaries later.

Introduction to Theology
1. Manual of Christian Doctrine – Louis Berkhof
2. The Christian Life – Sinclair Ferguson
3. What Is Reformed Theology – R.C. Sproul
4. Essential Truths of the Christian Faith – R.C. Sproul
5. Concise Theology – J. I. Packer
6. Our Reasonable Faith – Herman Bavinck
7. The Marrow of Theology – William Ames
8. A Body of Divinity – Thomas Watson
9. Introduction to Systematic Theology – Cornelius Van Til
10. Dictionary of Latin and Greek Theological Terms – Richard Muller
11. Reformed Dogmatics: Prolegomena (Vol.1) – Herman Bavinck
12. The Doctrine of the Knowledge of God – John Frame

Systematic Theology
1. Systematic Theology – Louis Berkhof
2. Reformed Dogmatics – Heinrich Heppe
3. Reformed Dogmatics - Herman Hoeksema
4. Systematic Theology – Charles Hodge
5. Outlines of Theology – A.A. Hodge
6. Selected Shorter Writings – B.B. Warfield
7. Collected Writings of John Murray
8. Institutes of the Christian Religion – John Calvin
9. Institutes of Elenctic Theology – Francis Turretin
10. Reformed Dogmatics – Herman Bavinck
11. Christians Reasonable Service – Wilhelmus a Brakel
12. The Christian Faith - Michael Horton
13. A New Systematic Theology of the Christian Faith – Robert L. Reymond
14. A Puritan Theology – Joel Beeke & Mark Jones
15. Reformed Confessions Harmonized – Joel Beeke & Sinclair Ferguson

Doctrine of God (Theology Proper)
1. Reformed Dogmatics: God and Creation (Volume 2) – Herman Bavinck
2. The Doctrine of God – John Frame
3. The Existence and Attributes of God – Stephen Charnock
4. The Providence of God – Paul Helm
5. Knowing God – J. I. Packer
6. Attributes of God – A.W. Pink

Doctrine of Man
1. Created in God’s Image – Anthony Hoekema
2. The Christian View of Man – J. Gresham Machen
3. Calvin’s Doctrine of Man – T. F. Torrance
4. Not the Way It Supposed to Be: A Breviary of Sin – Cornelius Plantinga

Doctrine of Christ
1. Reformed Dogmatics: Sin and Salvation in Christ (Vol. 3) – Herman Bavinck
2. The Person of Christ – Donald MacLeod
3. The Work of Christ – Robert Letham
4. The Person and Work of Christ – B.B. Warfield
5. The Cross of Christ – John Stott

Doctrine of the Holy Spirit and Salvation
1. Redemption Accomplished and Applied – John Murray
2. Saved by Grace – Anthony Hoekema
3. The Holy Spirit – Sinclair Ferguson
4. The Atonement – Leon Morris
5. The Gospel of Free Acceptance in Christ – Cornelis P. Venema
6. Accepted and Renewed in Christ – Cornelis P. Venema

Doctrine of the Church
1. Reformed Dogmatics: Holy Spirit, Church and New Creation (Vol 4) – Herman Bavinck
2. The Church – Edmund Clowney
3. The Glorious Body of Christ – R. B. Kuiper

Doctrine of the Last Things
1. The Promise of the Future – Cornelis Venema
2. The Bible and the Future – Anthony Hoekema
3. A Case for Amillennialism: Underatanding the End Times – Kim Riddlebarger
4. The Last Things – Herman Bavick
5. The Meaning of the Millennium: Four Views – Robert G. Clouse
6. The Bible on the Life After – William Hendriksen
7. The Man of Sin – Kim Riddlebarger

Biblical Theology
1. The Shadow of Christ in the Law of Moses – Vern Poythress
2. The Christ of the Covenants – O. Palmer Robertson
3. The Christ of the Prophets – O. Palmer Robertson
4. Biblical Theology – Geerhardus Vos
5. The Unfolding Mystery: Discovering Christ in the Old Testament – Edmund Clowney
6. A New Testament Biblical Theology – G.K. Beale
7. The Drama of Scripture: Our Place in the Bible Story – Michael Goheen and Craig Bartholomew
8. Promise and Deliverance (4 Vols.) – S.G DeGraaf
9. The Coming of the Kingdom – Herman Ridderbos
10. Paul: An Outline of His Theology – Herman Ridderbos
11. Jesus and Israel: One Covenant or Two – David E. Holwerda

Covenant Theology
1. Economy of the Covenants Between God and Man (2 vols.) – Herman Witsius
2. Redemptive History and Biblical Interpretation: The Shorter Writings of Geerhardus Vos – Richard Gaffin
3. The Christ of the Covenant – O. Palmer Robertson
4. Christ and the Covenant – J. Mark Beach

Historical Theology
1. The History of Christian Doctrines – Louis Berkhof
2. Historical Theology – William Cunningham
3. Historical Theology – Geoffrey W. Bromiley
4. Historical Theology – Alister E. McGrath
5. The Christian Tradition - Jaroslav Pelikan

Bible Interpretation
1. Let the Reader Understand – Dan McCartney and Charles Clayton
2. Principles of Biblical Interpretation – Louis Berkhof
3. Exegetical Fallacies – D.A. Carson
4. Gospel-Centered Hermeneutics – Graeme Goldsworthy
5. Goldsworthy Trilogy – Graeme Goldsworthy
6. According to Plan – Graeme Goldsworthy
7. Knowing Scripture – R.C. Sproul
8. How to Understand Your Bible – T. Norton Sterett and Richard L. Schultz
9. How to Read the Bible for All Its Worth – Gordon Fee and Douglas Stuart
10. Handbook on the New Testament Use of the Old Testament – G. K. Beale

Christian Ethics
1. The Ten Commandments – J. Douma (trans. Nelson Kloosterman)
2. The Doctrine of the Christian Life – John Frame
3. Principles of Conduct – John Murray
4. Evangelical Ethics – John Jefferson Davis

Apologetics and Cultural Engagement
1. Always Ready – Greg Bahnsen
2. Presuppositional Apologetics Stated and Defended – Greg Bahnsen
3. Reasons of the Heart – William Edgar
4. Apologetics for the Glory of God – John Frame
5. Christian Apologetics – Cornelius Van Til
6. The Defense of the Faith – Cornelius Van Til
7. Warranted Christian Belief – Alvin Plantinga
8. Christian and Culture Revisited – D.A. Carson
9. Lectures on Calvinism – Abraham Kuyper
10. The Gagging of God – D. A. Carson

Missions and Evangelism
1. Tell the Truth – Will Metzger
2. Evangelism and the Sovereignty of God – J.I. Packer
3. An Introduction to the Science of Mission – J. H. Bavinck
4. Introducing World Missions – A. Scott Moreau, Gary B. McGee, Gary R. Corwin
5. Let the Nations Be Glad – John Piper
6. Go and Make Disciples – Roger Greenway

Church History
1. The Church in History – B. K. Kuiper
2. Church History in Plain Language – Bruce L. Shelley
3. Sketches from Church History – S. M. Houghton
4. The History of the Christian Church – Phillip Schaff

Church, Church Government and Offices
1. Biblical Church Government: The Church Fulfilling Its Calling – Frank H. Walker
2. Biblical Church Government – Kevin Reed
3. Order in the Offices: Essays Defining Roles of Church Offices – Mark R. Brown, editor
4. Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government – eds. David Hall & Joseph Hall
5. Church and Its Polity – Charles Hodge
6. The Glorious Body of Christ – R. B. Kuiper

Ministers, Elders and Deacons
1. The Christian Ministry – Charles Bridges
2. Lectures to My Students – Charles Spurgeon
3. With a Shepherd’s Heart – John Sittema
4. Called to Serve: Essays for Elders and Deacons
5. Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership – Alexander Strauch
6. The Elders Handbook: A Practical Guide for Church Leaders – Lester De Koster and Gerald Berghoef
7. The Deacons Handbook: A Manual of Stewardship – Lester De Koster and Gerald Berghoef
8. The Shepherd Leader: Achieving Effective Shepherding in Your Church – Timothy Z. Witmer

Biblical Preaching
1. Christ-centered Preaching – Bryan Chapell
2. Preaching the Whole Bible as Christian Scripture – Graeme Goldsworthy
3. Preaching and Preachers – Martin Lloyd-Jones
4. Between Two Worlds – John R. W. Stott
5. The Supremacy of God in Preaching – John Piper
6. Feed My Sheep: A Passionate Plea for Preaching – Joel Beeke, John MacArthur, etc.
7. Preaching Christ from the Old Testament – Sidney Greidanus
8. Biblical Preaching – Haddon W. Robinson
9. The Preacher and Preaching – Samuel T. Logan
10. He Is Not Silent: Preaching in a Postmodern World – R. Albert Mohler

Church Education
1. Foundational Issues in Christian Education: An Introduction in Evangelical Perspective – Robert W. Pazmiño
2. Christian Religious Education: Sharing Our Story and Vision – Thomas H. Groome
3. Rediscovering Catechism: The Art of Equipping Covenant Children – Donald Van Dyken

Church Worship, Liturgy and Discipline
1. Biblical Worship – Kevin Reed
2. Corporate Worship in the Reformed Tradition – James Hastings Nichols
3. Worship Revised and Extended Edition: Reformed According to Scripture – Hughes Oliphant Old
4. Reformed Worship: Worship That is According to Scripture – Terry Johnson
5. With Reverence and Awe: Returning to the Basics of Reformed Worship – D. G. Hart and John R. Muether
6. Scripture and Worship: Biblical Interpretation and the Directory of Public Worship – Richard Muller and Rowland Ward
7. Christ-centered Worship: Letting the Gospel Shape our Practice – Bryan Chapell
8. What to Expect in Reformed Worship: A Visitor’s Guide – Daniel Hyde
9. Handbook of Church Discipline – Jay Adams
10. Calvin’s Doctrine of the Word and Sacrament – Ronald Wallace

Christian and Reformed Spirituality
1. Puritan Reformed Spirituality – Joel R. Beeke
2. Calvin’s Doctrine of the Christian Life – Ronald S. Wallace
3. Christian Spirituality: Five Views of Sanctification – Donald L. Alexander

In Living Communion with God - Part 2

"15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the Lord God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”" ~ Genesis 2:15-16

Our first parents' living communion with God has entailed a divine call (v.15). But that living communion has also involved a sovereign command (vv.16-17). And that's what we're going to talk about here.

A Sovereign Command (vv. 16-17)

In verse 15 we are told of the divine purpose for man. In verse 16-17 we can see that this relationship also involves a sovereign command. It reads, “And the LORD commanded man….” Adam’s relationship with God does not only state a comprehensive purpose of work and worship that he has to seek to fulfill. It also specifies a definite command to first, enjoy God’s provisions from the garden (v.16), and second, to keep His prohibition to refrain from eating the forbidden tree (v.17).

The text tells us that man was given the freedom to eat from every tree in the garden except the tree of knowledge of good and evil. It does not explicitly tell us the reason why God puts this one restriction. However, it does tell us the result of eating from the forbidden tree. It says that the day Adam eats from this tree he will surely die. This is a very solemn command that Adam has to obey. His life depends on his obedience to this command. Not only that, his continued presence in the garden of God in Eden depends upon his obedience to the command not to eat from the tree of knowledge of good and evil.

I will not dwell on the fine points of this prohibited tree. What I would like to point out here are two observations about the command. First, let’s talk a bit about the content of the command. Second, let’s focus on the giver of the command.

The thing that strikes me about the content of the command is the fact that both in the provision of every tree (v.16) and the prohibition from the forbidden tree (v. 17) the theme of food or the idea of eating stand out. Food is one of the most prominent themes throughout the Bible, even in this passage. This picture of abundant food and delight in eating lead us to look forward to the Messianic banquet at the end of the age (Matt. 22). Furthermore, the image of trees in the garden, especially the tree of life, brings us to the tree of life in Revelation 22 wherein we are told that this tree bears twelve crops of fruit, yielding its fruit every month (v.2).

However, in between these trees of life in Genesis and Revelation is the cursed tree in Calvary where the God-man Jesus Christ died. He was crucified and condemned to die in this tree not because He disobeyed God but because Adam and his descendants did. We are descendants of Adam. We were condemned both on account of Adam's failure to obey God regarding the forbidden tree, and our actual sins against God.

But Christ, the last Adam, took upon himself the burdens of our sin and misery, including death, including the most severe punishment of sin which is separation from the blissful presence of God. He bore them all in that tree so that in His death, that cursed tree became a tree of life for us who believe in Jesus Christ.

Now as believers of Jesus Christ in the new covenant by His blood, God allows us to partake of a new food, a new banquet, wherein our souls will be nourished and our faith in Him will be strengthened by His Word that confirms that food. The Lord's Supper and the green pasture of preaching the Word, when they are received by faith, enable us to enjoy and obey God by the Holy Spirit.

Another thing that draws our attention concerning this command is the Giver of the command Himself. God, in this passage, is portrayed as the Sovereign LORD over man. So the command is sovereign because it proceeds from the Sovereign LORD, the God and creator of the heavens and the earth.

It is interesting to note that the name LORD used two times in our text is the same name God gave to Moses when he asked about God’s name (Exo. 3). The name LORD is also the name God used to call Himself when He gave the Ten Commandments to His chosen people in Sinai. The LORD is the Sovereign God. He is the God who establishes covenant with His people. LORD is His covenant name.

In the New Testament, the title LORD is likewise designated to Jesus Christ. Time will come that every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. He was with God the Father from the very beginning and He Himself is God. Through Him all things were made and without Him nothing was made that has been made. His disciples call Him Lord. The apostle Paul says that because of Christ Jesus’ perfect obedience, even in his death upon that shameful cross, God has highly exalted Him and has given Him the name that is above every name.

Thus the inspired author of the book of Revelation calls Him ‘the King of kings and the Lord of lords.’ Jesus Christ has been given all authority in heaven and on earth. Since He is the Lord of lords who gives His command to us new covenant believers to keep and obey we must humbly and gratefully submit to His lordship by faithfully keeping everything He commands to us. He is the Lord worthy of our trust and obedience. His word is our life. His law is our delight.

In Jesus Christ man experiences the ultimate union and communion with God. In Him and through Him, man’s living relationship with God is perfected. No one comes to the Father except through Him. Union with Jesus Christ is the essence of man’s relationship with God. Through Him God fully dwells with man in perfect communion.

Thus let us turn to Christ today and always for God calls us to worship Him in Christ. God desires from us a kind of service that springs from our faith-relationship with Him through Christ. God commands us to look unto Christ. He is our life and our salvation. God has established His gracious covenant relationship with us through Jesus Christ. It started in the Garden of God in Eden and it will consummate in the Holy City, the New Jerusalem, when it will come down out from God in heaven above. Blessed is he who hears this Word and believe, for he will be satisfied by the water of life who is Jesus Christ!

The Ultimate Triumph of our Lord Jesus Christ over His Enemies

In my study of the final battle in Revelation 19:11-21, I was led to its Old Testament background of Ezekiel's prophecy in chapters 38-39, on the judgment of the wicked nation, Gog, for her role in attacking God's people. The parallel is that, just as God has judged Gog for her wickedness in going against His old covenant people, Israel, so also Christ will judge the wicked beast and the false prophet together with the kings and rulers and peoples of the nations whom they've gathered to battle against Him and His new covenant people.

Then I came across this beautiful concluding comment on Ezekiel 38 by Dr. Peter C. Craigie,

Thus Ezekiel's portrayal of a final and great battle is a projection onto an apocalyptic screen of the battle that has always existed in our world between good and evil. His picture is extracted, as it were, from the framework of all human history and painted now on this single canvas. And the prophet's portrayal of events in these gloomy chapters is, at bottom, an extraordinary statement of faith; ultimately, the world's evil will be conquered by the direct intervention of God in the world's affairs.

Indeed, the outcome of the final battle has been revealed in Revelation 19:20-21 and Revelation 20:10. By the power of the sharp sword that comes from the mouth of Christ, the one who rides on the white horse (Rev. 19:11), who is called 'The Word of God' (Rev. 19:13), and whose name written on His robe and on His thigh is 'the King of kings and Lord of lords' (Rev. 19:16), the enemies of God - the beast, the false prophet, and the dragon, together with their followers - will be thrown forever into the lake of fire which burns with brimstone.

One pastor has rightly concluded that the battle portrayed in Revelation 19:19-21 will end in the ultimate downfall and defeat of all of God's enemies as His just punishment for their wickedness, thus vindicating the cause of His people and relieving them from all their troubles and fears. He says,

In the end, all those who were portrayed as enemies of God, the harlot in Revelation 17-18, the beast, the kings of the earth who stood with the beast, the false prophet who deceived and performed miraculous signs in the name of the beast, as well as any and all who worshiped the beast, they are all defeated and destroyed in the scene that is before us. The beast and his prophet are said to be thrown alive into the lake of fire (sulfur). This emphasizes the severity of God’s judgment and punishment upon those who deliberately conspired against Him and persecuted His church.

Useful Directions For Reading and Searching the Scriptures

by Thomas Boston (1676-1732)

(These directions are also available at http://www.puritansermons.com/boston/bost3.htm)

1. Follow a regular plan in reading of them, that you may be acquainted with the whole; and make this reading a part of your private devotions. Not that you should confine yourselves only to a set plan, so as never to read by choice, but ordinarily this tends most to edification. Some parts of the Bible are more difficult, some may seem very barren for an ordinary reader; but if you would look on it all as God's word, not to be scorned, and read it with faith and reverence, no doubt you would find advantage.

2. Set a special mark, however you find convenient, on those passages you read, which you find most suitable to your case, condition, or temptations; or such as you have found to move your hearts more than other passages. And it will be profitable often to review these.

3. Compare one Scripture with another, the more obscure with that which is more plain, 2 Pet. 1:20. This is an excellent means to find out the sense of the Scriptures; and to this good use serve the marginal notes on Bibles. And keep Christ in your eye, for to him the scriptures of the Old Testament look (in its genealogies, types, and sacrifices), as well as those of the New.

4. Read with a holy attention, arising from the consideration of the majesty of God, and the reverence due to him. This must be done with attention, first, to the words; second, to the sense; and, third, to the divine authority of the Scripture, and the obligation it lays on the conscience for obedience, 1 Thess. 2:13, "For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe."

5. Let your main purpose in reading the Scriptures be practice, and not bare knowledge, James 1:22, "But be doers of the word, and not hearers only, deceiving yourselves." Read that you may learn and do, and that without any limitation or distinction, but that whatever you see God requires, you may study to practice.

6. Beg of God and look to him for his Spirit. For it is the Spirit that inspired it, that it must be savingly understood by, 1 Cor 2:11, "For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God." And therefore before you read, it is highly reasonable you beg a blessing on what you are to read.

7. Beware of a worldly, fleshly mind: for fleshly sins blind the mind from the things of God; and the worldly heart cannot favour them. In an eclipse of the moon, the earth comes between the sun and the moon, and so keeps the light of the sun from it. So the world, in the heart, coming between you and the light of the word, keeps its divine light from you.

8. Labour to be disciplined toward godliness, and to observe your spiritual circumstances. For a disciplined attitude helps mightily to understand the scriptures. Such a Christian will find his circumstances in the word, and the word will give light to his circumstances, and his circumstances light into the word.

9. Whatever you learn from the word, labour to put it into practice. For to him that has, shall be given. No wonder those people get little insight into the Bible, who make no effort to practice what they know. But while the stream runs into a holy life, the fountain will be the freer.

How will Christ be seen by all in His second coming

I had the privilege of sharing a message of comfort to my wife's relatives on the occasion of her uncle's death. I shared from 1 Thessalonians 4:13-18 that talks about the future of those who have died in Christ and the comfort it gives to the grieving loved ones. Although some would focus on the 'rapture' in this passage, that is not the message of the text. The point of the passage is that God will not forget those who have died in their faith in Christ but He "will bring with Jesus those who have fallen asleep in him" (v.14).

In His return, Christ will bring with Him those believers who have gone ahead of us in glory. We who are alive at the time of His return, however, will be changed as the apostle Paul also said in 1 Corinthians 15:51-52,

Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

That’s the reason why Paul could conclude the 1 Thessalonians passage with an exhortation, "Therefore encourage one another with these words" (v.18). We should not think that our believing loved ones who died will be forgotten. Christ will bring them with Him when He returns again in glory.

In His coming (or presence, from Greek "parousia"), Christ will 'come down from heaven' with spectacular phenomena: "...with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God" (v.16). Definitely everyone alive at that time will see and hear these sounds.

But how will the second coming of Christ be visible and audible to all? Dr. Greg Beale has a beautiful description of this descent of Christ in His 'parousia.' In his commentary on 1-2 Thessalonians (p.138) he said,

Comparing other descriptions of Christ's coming, it is apparent that 'motion' from heaven down to earth may not be the precise way in which Christ manifests his end-time presence [parousia]. Revelation 6:14 refers to the end of the present cosmos in terms of 'a scroll that has been split and each of the two halves then rolled up'. If John were living today, he might use an analogy of a stage curtain with pictures on it, which is drawn from both sides to reveal the actors behind it. In short, the present physical reality will in some way disappear and the formerly hidden heavenly dimension, where Christ and God dwell, will be revealed (see further Rev. 11:19; 19:11; 21:1-3).

In other words, when our Lord Jesus Christ returns, "he will not descend from the sky over Boston or London or New York City or Hongkong [or Davao City] or any other localized area. When he appears, the present dimension will be ripped away, and Christ will be manifest to all eyes throughout the earth (see Mt 24:27). Just as one can lay flat a map of the whole world and see it all at one glance, so Christ will appear and be able to behold humanity at one glance and they him" (Beale, p.138-139).

How will this happen "in literal geographical terms is certainly unclear, but the answer lies in recalling that a new dimension will break into the old physical dimension, and the possibilities of new kinds of perception and of existence beyond present understanding will then be realized" (Beale, p.139).

In Living Communion With God - Part 1

Genesis 2:15-17: "The Lord God took the man and put him in the Garden of Eden to work it and take care of it. And the Lord God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”

(I would like to acknowledge my indebtedness to my Old Testament professor, Rev. Mark Vander Hart, for his Genesis Bible Study Guide, from which much of the thought of this meditation were taken.)

The study of the book of Genesis is fascinating not only because it is the first book of the Bible, but also it addresses many of the issues that confront us today. From the origin of the universe to the history of Israel, from the creation of man to the choice of Abraham’s descendants, Genesis is filled with dramatic accounts that shed light to many of our questions today. Genesis records many of the first things in history, both redemptive and natural.

Interestingly, the book of Genesis accounts the beginning of God’s dealing with His created world, specifically with man, and most especially with God’s covenant people, the Israelites, with whom God established the most gracious relationship. It was and is a living relationship, living in the sense that this relationship exists between the living God, who created the world, and His living creature with whom He breathed the breath of life. This living communion between God and man, often called the covenantal union and communion, would be the focus of our study today.

Our text this morning tells us that the LORD of creation establishes a living relationship with man in the Garden of Eden. This relationship involves at least two things: first, it entails a divine call; second, it includes a sovereign command. I will only deal with the first point here. In our next installment, we will talk about the second point.

A. A Divine Call (v. 15)

Verse 15 tells us that God initiates this relationship with a divine purpose or calling. Going back to Gen. 1:26-27, we read the account of God’s thought and His subsequent act in creating man. It took place after God had set the whole universe into place. By the time God created man, the world had been 'fully furnished', so to speak, for man to dwell and live. Gen 1:28 adds that God blessed man and gave him a mandate to rule and subdue the earth. Gen. 2:8 picks this theme up when it says, “And the LORD….”

Here in Gen. 2:15, we read a recapitulation of these two accounts. Thus, God’s blessing and mandate to man in Gen. 1:28 to rule and to fill the earth is further explained by the phrase ‘to work and to take care of it.’ Man's divine calling in this relationship is to be God’s servant-king working where God puts him.

Though the whole earth is in mind, the Garden of Eden, where God put the man, is the specific place for man to start fulfilling his calling. Prior to this mandate of working and taking care of the land, the preceding passages tell us that God Himself has been working in the land of Eden.

The context portrays God not only as the Creator of the universe but also as a Gardener who plants and prepares a beautiful garden for man, where man can fulfill his divine calling and enjoy his relationship with his Creator and LORD. The blessedness of the Garden in Eden is pictured not only by the absence of sin or corruption, but also by the abundance of vegetation (trees and other plants), water supply (the four rivers), and precious stones (pearls, golds and onyx).

So aside from giving man the proper authority to rule and the perfect ability to get his job done, God has also provided man the best possible ambience to exercise his God-given vocation. God did all these to bless man so that in return man will ‘glorify God and enjoy Him forever.’

Now it is clear for us that God’s divine calling for man is to work and to take care of the Garden of God. Man, being God’s image-bearer and governor, was given a special authority and ability by God to fulfill this holy task of working the land. Again, I would like you to take note that all these had taken place before man fell into sin.

This is an important point to remember because some think that work was a result of the fall of man to sin. But that's not true! Work is not a curse on account of sin but a divine calling from God before sin entered the world. To work faithfully and obediently before the presence of God as a grateful response to all His blessings is the greatest thing to aspire now as it was before. Work is a blessing! Sin makes it difficult and a burden but God’s plan for work is for our good.

Another important point in verse 15 that I would like to show you is that God’s call for man is not all work and no pleasure or rest at all. In v. 8, we are told that God put man in the garden. After digressing a little bit, the author returns to this idea of God putting man in the garden in verse 15. The verb ‘put’ in verse 15 is a different verb in Hebrew than the one in verse 8. Though they carry the same meaning of 'putting,' the verb ‘put’ in verse 15 has also the idea of rest, comfort and safety. The root word is the same word where the name Noah comes from.

In Genesis 5:29, we are told that the name Noah means ‘comfort and relief’ from all labors and toils. So in putting man in the garden God’s intention all along is for him not only to work but to work in safety and to have rest and relief from work. In this sense the idea of Sabbath is in mind. Another thing, the word ‘Eden’ means delight or enjoyment.

Thus, verse 15 conveys the idea that when God put man in the garden to work, God's main purpose is for man to serve God with the greatest pleasure and utmost delight in God and in what he does for God.

Furthermore, the two verbs ('to work' and 'to keep') in verse 15 describing man’s responsibility imply far more than work. The first word translated as ‘to work’ or ‘to cultivate’ means nurturing the ground in such a way that it brings forth the desired food and other natural products. It has the idea of developing ‘the earth’s resources for the greater glory of God.’ The thought carries us to the entire range of cultural enterprises that make up life within the kingdom of God.

The same verb is actually used in describing man’s worship of God or service to God. Psa. 2:11 and Psa. 100:2 use the same verb to describe service to the LORD. “Serve the LORD with gladness!” We are aware that these psalms refer to the worship activities of God’s people. Thus in Scripture to work is actually to worship God for the same word can be used for both work and worship, both for culture and cultic activities. We call our gathering today a 'worship service.' Rightly so because our worship and our service to God are two sides of the same coin. They are inseparable.

We Christians believe with all our hearts that all of life is lived "coram Deo," that is, before the face of God. Dutch theologian Abraham Kuyper said that ‘not one square inch in the whole universe of human life falls outside the kingship of Jesus Christ.’

Our Lord Jesus Christ sees the whole universe and claims it as His. Therefore, just as Adam was created to worship God in the midst of all his work, we also are called to worship and to take delight in the LORD on His day, Sunday. We are to perform our priestly duty on the LORD’s day and from there we must be lead to work as faithful stewards and vice-gerents for the LORD through out the week.

To recap, work and worship in God’s garden-sanctuary constitute man's calling. Servant-king and priest describe our relationship with the Creator-Lord of the universe. Faithfulness to God and to His divine calling summarizes man’s response to this living relationship with God who created and blessed man with goodness and grace.

Brothers and sisters, all these are true to us now through Jesus Christ, just as they are true in Adam, the first man. In Christ, we work and worship in God's world. In Christ, we are God's servant-kings and priest, ministering to one another in the body of Christ as well as to our neighbors. In Christ, God calls us to be faithful to Him and to our calling as His priests in His holy temple, the church.

I can’t overemphasize the need for us to keep on gathering together on the LORD’s Day in order to express our grateful worship to Him. It is the source of our delight and strength for the week to come.

Parents, it is our privilege to bring our families to the church to worship God. Together with other believers, we experience a spiritual union and communion with God through Jesus Christ by the Spirit when we gather as His covenant people here on earth.

Children, sometimes going to church may not be that exciting to you. But if your delight is in Christ you will never get tired of coming back to serve the Lord again and again, for this is our spiritual act of worship.