Posts Tagged ‘resurrection’

I’m not wild about books about preaching. I often feel overwhelmed; how can I fit all that into a sermon? I already feel like I’m trying to do too much in my sermons.

But I know I can become better at my craft. This year during study leave, I decided to read some books on preaching. One of the books was Preaching: Communicating Faith in an Age of Skepticism by Tim Keller. I want to do a better job of reaching those who aren’t “fully on-board” in addition to communicating the Reformed faith to those who already believe. I think Tim Keller is pretty good at that.

This book is not so much about the nuts and bolts of sermon preparation (there is an appendix that addresses much of that). It focuses on the bigger issues of preaching- how to communicate with people.

The introduction talking of the three levels of the ministry of the Word. The ministry of the Word is not the exclusive province of pastors. The ministry of the Word extends far beyond the sermon. Every Christian should have a ministry of the Word in that they should be able to communicate basic Bible knowledge and teaching to others. This is a very informal level of ministry. If the Word dwells richly in us, this is doable.

In between this informal ministry and formal ministry is those who have a gift of teaching but who are not ordained to preach. It is a formal setting, but doesn’t entail formal education or an office. Small group leaders, SS teachers, personal exhortation, counseling, and evangelism are examples of this second level of teaching. This book would be helpful for people in the 2nd and 3rd levels of ministry.

In the midst of this, Keller defends preaching from the attacks of those who want it done away with in our day. While God transforms churches through all three levels of the ministry of the Word, preaching is still an important part of that transformation. We see preaching as normative in the New Testament. It should be normative for us as well. He positively quotes Adam in saying the gospel ministry should be “pulpit-centered, but not pulpit restricted.”

Good preaching is faithful to the text, and the people to whom God calls you to preach. Great preaching lies mainly in the work of the Holy Spirit in the heart of the preacher and the listener. Later he’d refer to Martyn Lloyd-Jones talking about “logic on fire”. I recently watched the documentary on him and can identify with those moments during preaching when you are caught up in the truth you are preaching. A shift takes place in you as you preaching becomes worshipful, for lack of a better term. You are lifting up Christ to them, and yourself.

“Spiritual eloquence should arise out of the preacher’s almost desperate love for the gospel truth itself and the people for whom accepting the truth is a matter of life and death.”

Great preaching preaches Christ to the cultural heart. The preacher connects with the heart of the culture to challenge its conclusions and point to Christ for the fulfillment of its legitimate aspirations. Keller is an advocate of redemptive-historical preaching, connecting each text with the central message of the gospel for the justification and sanctification of those who listen.

He starts with preaching the Word. He explains the difference between expository and topical preaching. He advocates for focusing on expository preaching. He doesn’t think you should never do a topical sermon, but that it should be the exception, not the rule. He cautions against some forms of expository preaching which spend so much time in one text that book studies take 5+ years. The people will not hear the whole counsel of God this way.

“Preaching is not only explaining the text but also using it to engage the heart.”

I am generally an expository preacher. I have one text and preach it. During Advent, Lent or Reformation Day I may do some topical or thematic sermons. My goal is to preach the text, and point them to Christ through that text. I’ve spent about 2 years in a book like Genesis or John, but I try to balance that out with shorter series like Esther, Jonah or a summer series in Psalms. In my 7, nearly 8, years at my current congregation I’ve preached on Genesis, James, Colossians, John, Esther, 1 Peter, and Jonah. In addition to the summer series on Psalms, there have been series on the sacrifices, Advent Songs in Luke, the dreams in Matthew, prophecies of the Messiah and others I can’t recall at the moment.

I pick series based on my perception of the congregation’s needs. Expository preaching will drive us to preach on difficult texts and subjects we’d prefer to avoid as well as keeping us from our hobbyhorses and pet issues.

In the second chapter he focuses on our need to preach the gospel every time. We need to connect our text with the context (paragraph, chapter, book, Testament, whole Bible). We don’t want to merely provide moralistic “biblical principles” or generally inspire them. We need to show them Jesus because He is the One they need generally and in the particulars of their lives. I’ve heard too many sermons that never get us to Jesus.

Keller talks about law and gospel. He relies much on William Perkins who doesn’t divide the Bible or texts into law and gospel. It is more helpful to see law and gospel as uses of texts rather than categories of texts. Therefore we use the text to reveal the law and therefore need for the gospel, and how Christ fulfills that need. In this context he points us to Ferguson’s work (from the Marrow Controversy) on legalism and antinomianism. Both have the same root in the lie of the serpent that God is not good but withholds good from us. If you read only one chapter in this book, this is the chapter to read. This should filter into our preaching so that we bring the gospel to bear against both legalism and antinomianism. Both miss God’s loving grace, the loving grace we need to present to them each week. We can trace their idols down to these roots and show that Christ is the real answer.

Keller, without really saying it, indicates what gospel-centered preaching isn’t. He mentions two dangers to avoid. I have actually heard sermons that said “gospel” 50 times but never actually explain the gospel. Such a sermon is NOT gospel-centered preaching. Keller warns us to avoid preaching without preaching the gospel. You can mention Jesus frequently without mentioning His substutionary obedience, death, resurrection and ascension. You can mention Him without talking about imputed righteousness, union with Christ, His humiliation and exaltation etc. We can also preach Christ without actually preaching the text. Spurgeon did this sometimes. We need to know the main point of the author and spend time with it and going from their to Jesus. Spurgeon tells a story of a Welsh pastor telling a young pastor that every city in England had a road leading to London. Not every road led there, but one did. Every text has a road to Jesus (sometimes more than one), find it and go down that road with the people.

In the next chapter, he spends some time showing how to do this.

The section I really had interest in was about preaching Christ to the culture. This had much to do with proper contextualization so you are connecting too as well as challenging the culture. This is a hard balance. Antinomians accommodate the culture and legalists tend not to connect to the culture because they are overly critical. While culture is the produce of sinful humans, it is also the product of people made in God’s image and necessarily has some remaining connection points.

“We adapt and contextualize in order to speak the truth in love, to both care and confront.”

He notes a shift in Edwards’ preaching after he left Northampton. He took the Native Americans’ experience of suffering into consideration in his preaching. He used more narrative as well. He adapted his preaching style in order to connect with a different culture, a different audience.

“If you over-contextualize and compromise the actual content of the gospel, you will draw a crowd but no one will be changed. … You will mainly just be confirming people in their present course of life.”

He advocates for using respected cultural authorities to strengthen your thesis. Just as you may drop a few Calvin quotes for a Reformed audience, you may want to consider quotes from non-Christians or others who are generally respected by the non-believing members of your audience. Additionally you want to demonstrate you understand doubts and objections. Address the resistance instead of simply ignoring it and plowing through it. He brings up “defeater beliefs” people hold, that if true Christianity can’t be true. Acknowledge them and address them or people will just tune them out if they have those beliefs. He advocates affirming cultural narratives in order to challenge them. Often the aspirations are good but the means are not biblical. Affirm them as on the right track, but point them to Christ and His work as the real means to fulfilling those aspirations.

In the next chapter Keller addresses preaching to the modern and late modern mind. He talks about the impact of individualism, the web of secularity and the borrowed capital used by atheists. He tries to help pastors move from the cultural narratives into idols and true freedom and fulfillment in Christ.

Keller than addresses preaching to the heart. You preach the text (normative), addressing the culture (situational) and the heart (existential). We have to exegete all three and preach to all three. Each of us finds one of these easier and another harder. Tim is great at the culture in my opinion. The text must impact the heart of the pastor to help him impact the hearts of the congregation. He again draws on Edwards and his work on the affections. Truth produces holy affections. We are passionate and imaginative when we address the heart. We want to show them that Jesus is greater than the things they love. This is gospel motivation; more love to Thee.

One of the keys is getting out of the echo chamber. He doesn’t use that term, but we need to listen to a diversity of opinions. That can come from friendships, social media, sources of information and more. But don’t just listen to people you agree with. This will help you have broader understanding of the application of texts.

The book ends in discussion the demonstration of the Spirit and power. This includes the call to holiness. Giftedness will get you only so far. Holiness is essential to great long-term preaching. We are more convincing if we actually find Him to be great, not just assert He is great.

This is a very good book for covering the big picture of preaching which affect how we say it more than what we say. It is a challenging and encouraging book. I’d highly recommend this contribution to the science of preaching.



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Many years ago, C.S. Lewis was not the only prominent Christian to do a series of radio addresses. J. Gresham Machen gave a series of addresses on the person of Jesus in 1935. These are collected in The Person of Jesus: Radio Addresses on the Deity of the Savior.

When he gave these, he had already resigned from Princeton Seminary to form Westminster Theological Seminary in 1929. Having set up an independent missions board, Machen was battling in the church courts. In 1936 he would be suspended and found the Orthodox Presbyterian Church. He would fall ill and pass away on January 1, 1937. As a result, these are among the last public words from Machen whose most important works had already been written.

In the course of the addresses, Machen lays out the objections of liberal theology and secularism to the deity of Christ, and positively puts forth the case for Jesus as the second person of the Trinity. Machen was at the forefront of the struggle against liberalism as evidenced by his books Christianity and Liberalism, and The Virgin Birth of Christ. He lays out all of this in a very simple, understandable manner. In other words, he doesn’t come across as an academic, but one addressing the common man that they may believe. This was his goal, that people would believe that Jesus was God the Son and Savior.

While interacting with liberal views, you’d think such a man might sound bitter, but he doesn’t. He succinctly addresses their presuppositions, and brings us back to Scripture to show that the Jesus of liberalism is a fiction.

There are seven addresses presented here. The first is on the Triune God, explaining briefly the biblical doctrine of the Trinity. He covers a lot of ground in a short time, including God’s communicable and incommunicable attributes. He does recognize mystery in that finite man can’t comprehend the infinite God, but that we can understand what God reveals to us. For him, the OT assumes the Trinity while it is taught in the NT. He gives a few of the places we look to in order to understand where we find this doctrine.

He then moves to the deity of Christ. The problem he addresses is the differing understanding of this phrase. People have different definitions so you may think you are in agreement when in reality you aren’t. His personal and denominational history does arise here as men with a liberal understanding of this phrase entered the ministry and subverted congregations and denominations. We must have a biblical understanding of God to understand what it means that Jesus is God.

He continues with whether or not the Bible teaches the deity of Jesus. In discussing the meaning of Messiah, he brings the audience to Daniel 7 to show that the Son of Man is a representative of the people but not also a supernatural figure. He connects Malachi’s coming of the Lord with the angel’s words to Zachariah about John the Baptizer. He precedes Jesus who is Jehovah coming to His people.

Machen then turns to the Sermon on the Mount to address another way people try to avoid the divinity of Christ to focus on a great teacher. He shows how the sermon both assumes the deity of Jesus, and reveals this authority. Jesus has authority as law giver and judge of humanity. He isn’t just a rabbi. He pronounces blessings on those who obey Him and curses on those who don’t.

In What Jesus Says About Himself, Machen brings us back to Daniel 7 to understand the Son of Man sayings of Jesus. This covers some similar ground as the previous chapter. It focuses on the more explicit sayings.

The last two chapters focus on miracles. The first focuses on miracles in general and the second on the resurrection. Miracles are often a stumbling block for people. If we removed them, like Thomas Jefferson did, “It would be far easier to believe, but then, you see, it would not be worth believing.” We don’t need another teacher; we need a Savior. Machen then spends some time on the subject of David Friedrich Strauss’ book Life of Jesus as an attempt to find the “real” Jesus. Strauss argued against finding rational explanations for accounts of miracles, as liberals had been doing. He asserted they were myths, pure and simple. Now skepticism about the whole Bible emerges. How can you find the real Jesus? How can you find the source to sort this out? We can’t escape a supernatural Jesus. If we follow Bultmann we get to a Jesus we can’t believe in, a phantom of sorts.

The greatest miracle is the resurrection of Jesus. Without this none of the others really matter. While the resurrection is often debated, what is not debated is the effect on the disciples. They changed from people hiding for their lives. to people who spread Christ’s message around the world often as the expense of their lives. It spread peacefully, not at the edge of the sword like some other religions. What changed these men and woman?

The only coherent answer is what the New Testament claims, that Jesus rose from the dead. He also mentions some of the ways the reality of the resurrection is denied, like the “vision theory”: they all had a similar vision of Jesus. Machen notes that this “means that the Christian church is founded upon a pathological experience of certain persons in the first century of our era”. He also brings up the “spiritual resurrection” theory. But Christianity is based on an event, recorded in Scripture with eyewitnesses who could be questioned at the time of its writing.

“What we are trying to establish is not the resurrection of any ordinary man, not the resurrection of a man who is to us a mere x or y, not the resurrection of a man about whom we know nothing, but the resurrection of Jesus. … It is unlikely that any ordinary man should rise; but it is unlikely that this man should not rise; it may be said of this man that it was impossible that he should be holden of death.”

These addresses by Machen are a handy apologetic tool for people wondering who Jesus really is. It is not technical, but for the average person. It does not presuppose much knowledge of the Bible. It is brief, not overly complex, and to the point.

“The direct evidence for the resurrection must be taken together with the total picture of Jesus in the Gospels, and then that must be taken in connection with the evidence for the existence of God and the tremendous of man which is caused by sin.”

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The 3rd view of sanctification presented in Christian Spirituality is a Wesleyan view by Laurence Wood. There are aspects of the Wesleyan view that he clarifies so common misunderstandings no longer remain misunderstanding. The main positive I found was that of expectation- the expectation that God will work in you to sanctify you. Forde, in his Lutheran response did not share my view of this as positive.

“In this regard, it should be kept in mind that a Wesleyan hermeneutic, though it gives priority to the Scriptures as the basis of all beliefs, assumes that all truth is existentially perceived and appropriated. …. For the Bible is always interpreted through experience, tradition and reason. This is not a subjectivizing of the biblical revelation, but a frank acknowledgement that all truth is mediated in a larger context, rather than merely through a logical and rationalistic framework.”

He begins by talking about the Wesleyan hermeneutic. It is very good that he does this because it reveals some of his presuppositions for us to examine as well. Too often the method of interpretation used to arrive at a conclusion is not mentioned. So he unpacks, briefly, the “personal-relational dimension” of the way Wesleyans tend to “do theology.” Certainly our personal and corporate histories shape our understanding of Scripture. Sometimes for good, and sometimes not so good. His main point is that “the crucible of life is the laboratory for testing our interpretation of Scripture.” The key phrase is “our interpretation.” They are not testing the Scripture, but their interpretation. Our theology should work: making sense of life, our experience and shaping our life in positive ways. The gospel produces good things in our lives, though often thru difficult experiences.

The Misunderstanding

Many people stumble over the phrase Christian Perfectionism. Wesley was not speaking about absolute perfection. Entire sanctification, another confusing term for non-Wesleyans, refers to a “second blessing” (yet another confusing term for non-Wesleyans and non-Pentacostals) or subsequent blessing that gives us perfect love for God. This perfect love for God results in “perfect obedience.” This does not mean we are sinless, but that we no longer willfully sin. There may be unintentional sins, and there are “psychologically repressed complexes” that result in disordered behavior. But our intentions are good and pure even if our behavior is not (I wonder how much Neil T. Anderson’s material connects with the Wesleyan view).

“In fact, the entirely sanctified are more aware of their weaknesses and sins and thus are more capable of growth in grace because of the openness of their hearts to their true situation.”


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Last week we looked at a Lutheran perspective on sanctification by Gerhard Forde in Christian Spirituality: Five Views of Sanctification. We (this would be the imperial we if no one reads this) also noted some of the responses, particularly the one by Sinclair Ferguson. Dr. Ferguson is the next to present his view of sanctification, a Reformed perspective on this doctrine.

It should not surprise anyone familiar with Sinclair Ferguson to know that his presentation is not polemical, but well-reasoned (polemics can be well-reasoned, but often aren’t) and interacts quite a bit with Scripture (not just tossing out a reference proof text). As a Reformed pastor, I have a strong affinity with this presentation. Since it pretty much represents my view (recognizing that in 20 pages you can’t say all there is to say about sanctification) I can see no weaknesses or faults to discredit this view. The other authors obviously pointed out some they perceived (and in some cases imagined).

“A necessary connection between biblical doctrine and holy living is fundamental to the biblical and apostolic way of thinking. That is why Scripture is so full of moral imperatives logically derived from doctrinal indicatives…”

Instead of starting with justification like Forde did, Ferguson starts with the profound and oft-neglected doctrine of union with Christ. As Christ is our justification, so He is our sanctification: thru our union with Him. United to Him in His death, burial and resurrection (though I could add more) we are justified and sanctified (the double blessing of union that Calvin notes).

“Christ himself is the only adequate resource we have for the development of sanctification in our own lives.”

He shares His resources with us. So, Ferguson notes that sanctification is neither accomplished by divine fiat or self-exertion. Christ has provided all we need, and by virtue of our gracious union with Christ we are able to draw on these resources. It is not like a Matrix download where Neo instantaneously gains skills. By faith we drawn His resources and trust His Spirit to work in us. We participate but are utterly dependent.

“Faith involves trusting in and resting on the resources of Christ as though they were our own.”

At this point Ferguson walks through Romans 6 to understand how our union with Christ effects our sanctification. In Christ we have died to sin (via His atoning death) and live to God (via the resurrection) which is the essence of our sanctification. Death to sin does not mean we don’t sin (see Romans 7) but our sin no longer condemns us (Romans 8:1). We are no longer under its authority. Our life is no longer determined by our past, but Christ’s past. The verdict has been passed and Christ’s vindication means we are alive to God, and live for God. Because we are united to Christ we are a new creation. We are no longer the old man in Adam but the new man in Christ. Sanctification can be understood not as getting used to our justification, but as growing into our new identity in Christ.

This new man encounters oppositions from the world, the flesh and the devil. Spiritual warfare, in Scripture, is about the struggle between them and the Spirit. They seek to undermine our new life in Christ like old drinking buddies. They use guilt, shame, temptation and more. This is the context of Paul’s statements on the subject in Ephesians 6. Our sanctification is not an easy thing but one met with great resistance: internal and external.

“All that is true for me in Christ has not yet been accomplished in me by the Spirit.”

This is close to Frame’s perspectivalism. Christ’s work for us has already taken place and I already benefit from it. I have imputed righteousness, for example. Christ’s work in my by the Spirit (and His work thru me by the Spirit) is not been fully applied. Some of it is not yet, or not completely. Imparted righteousness has begin but is not complete. It won’t be until glorification. Romans 7 and Galatians 5 are two places that introduces us to this painful tension we must live with and in.

One aspect of sanctification is called mortification, the putting to death of sin aka the practices of the old man in Adam (Ephesians 4; Colossians 3). This imperative follows the great indicative of our union with Christ. We begin to live in accordance with our new identity in Christ (called vivification which Ferguson does not explicitly mention). We do not work to earn a new status or identity in Christ. Christ is restoring His image in us by His sanctifying grace.

Ferguson then moves to discuss the means of grace essential to our sanctification. These do not merit grace, but are the ordinary means by which God gives us grace as we seek Him by faith. He mentions the Word, God’s providences (often affliction or prosperity which reveals our weaknesses and vulnerabilities as well as sins that need to be confessed), fellowship and the sacraments. You will notice much of this is found in the Church. The Church is one of Christ’s essential means of grace for our sanctification. There we hear the Word, receive the sacraments and enjoy fellowship (including rebuke and encouragement).

The controversial aspect to this is the Law and the Christian’s relationship to the Law as part of the Word. It should not be controversial in light of 2 Timothy 3’s view of Scripture. The third use of the law, as a guide for Christian living, is often accused of being legalistic. But we are not trying to establish or maintain our status through obedience. We have these by grace. The Law shows us what it looks like to live as the new man in love. We don’t say, as we are often accused of saying, that the Law has the power to sanctify us. The power comes through our union with Christ in the power of the Spirit through faith and love.

The Responses

Ferguson said very little about the Law (just about 1 page), but Forde sees this as overplaying the role of the law in our sanctification. He puts words in Ferguson’s mouth about the law “producing holiness.” He is allergic to the law and misinterprets Ferguson as a result. In some sense Forde underestimates the “already” aspects of our salvation such that we still interact with the law as if non-Christians. I can read the Law and say “this is who Christ is and who He wants me to be- help me to be like You.” Forde agrees with Ferguson’s description of sanctification (though it differs greatly from his own chapter) but faults him on implementation. Perhaps because there is so little implementation in Forde’s scheme (to borrow his phrase).

Wood, the Wesleyan perspective, agrees with much of what Ferguson says but claims that the intention of the heart is what is decisive. That is rather subjective in practice. He takes this to briefly introduce Wesleyan perfeectionism. It is not sinless perfectionism but we’ll get there next time.

Spittler calls himself a “Reformed Pentecostal” and sees much to affirm in Ferguson’s presentation. He would not share Ferguson’s high view of the sacraments. He also thinks there is too much focus on controlling behavior.

The Contemplative response, by Hinson notes that Ferguson makes too little of prayer in his discussion of the means. I suspect Ferguson would agree with this oversight. He then lapses into a great misunderstanding of the Puritans which seems to imply that Ferguson wants to coerce obedience from people, even non-Christians. I really didn’t follow this line of reasoning because it was quite irrational as well as historically inaccurate.

Bottom Line: Sanctification by being united to Christ and appropriated by the means of grace.

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The first part of Tim Keller’s book, Walking with God through Pain and Suffering, is focused on apologetics: showing how Christianity has better and more complete answers regarding pain and suffering than any other way of looking at the world. The 2nd part of the book is called Facing the Furnace. It is about how Christianity looks at suffering, preparing us to enter the furnace. What does our theology say about suffering? That is an important thing.

“The world is too fallen and deeply broken to divide into a neat pattern of good people having good lives and bad people having bad lives.”

He begins with the challenge to faith. Christianity does not look at suffering simplistically like Job’s counselors. There must be answers that satisfy the heart and not just the mind.


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It is that time of year to consider all the “best of lists.”

While it has been a great year for Boston sports (the Patriots nearly made the Super Bowl again to gain revenge on the 49ers, and the Bruins lost in the Stanley Cup Finals, but the Red Sox won their 3rd World Series championship of this young century) I’m thinking of the best books I’ve read this year. This is not necessarily books that came out in 2013, but what I read this year.

I’ll take them in the order in which I read them. What you will notice is that I’ve probably read less this year, and clearly blogged less. Having 4 kids will do that. As will being pastor of a church that has grown enough to have to expand it facilities to expand ministry capacity. I also read some enormous books, and that takes time.

Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry by Paul Tripp. I couldn’t identify with all the problems he talks about, and that is a good thing. Some issues are connected to how we “do” seminary and preparation for pastoral ministry. Others have to do with the manifestations of pride and sloth.

Resurrection and Redemption: A Study of Paul’s Soteriology by Richard Gaffin. This is not an easy book to read, but it is a significant book to read. As I noted in the review, for Gaffin soteriology is eschatology. This book explores the significance of the resurrection for our redemption which is a neglected area of thought.

Bloodlines: Race, Cross and Christian by John Piper. John Piper looks at his own history with questions of race and brings the gospel to bear on the question. I wish he would have co-authored it with a person of color to balance the perspective. But much of what he says is excellent

The Book of Revelation by G.K. Beale. This is a humongous commentary on Revelation but is well worth the time needed to read it. This is the one to read to understand its connection with the Old Testament. While I don’t agree with all he says (like I prefer an early date) this is excellent.

Freedom & Boundaries: A Pastoral Primer on the Role of Women in the Church by Kevin DeYoung. He is correct, it is a primer. He concisely addresses the most important texts and questions that arise. He presents a complementarian position but not an extreme one. I highly recommend it.

Mistakes Leaders Make by Dave Kraft. This little book was an excellent treatment of common mistakes church leaders make. Some I’ve made and I don’t want to make the others.

Sex & Money by Paul Tripp. He talks about the 2 things that occupy most of our time, energy and thoughts. He focuses on the tendency toward idolatry and the healing power of the gospel. Great stuff.

The Truth of the Cross by R.C. Sproul. Typical Sproul. He explains sound theology so the average person can understand. Here he’s explaining the atonement, which every Christian should understand.

Delighting in the Trinity by Tim Chester. Books on the Trinity are pretty rare these days. Helpful, interesting and accessible books on the subject are even more rare. This is a book that is all three. It isn’t very big, but it is worth reading.

Gospel Centered Leadership by Steve Timmis. This is a very helpful little book that helps us understand how the gospel should shape our leadership in the church. I gave this one to my elders and we’ll study it soon.

Modest: Men & Women Clothed in the Gospel by Tim Challies & R.W. Glenn. I haven’t read any books on the subject before. What was good about this one is that it is about both men & women, and it is about how the gospel changes the equation. It is not about rules and a moralistic spirit.

Love into Light: The Gospel, the Homosexual and the Church by Peter Hubbard. This was an excellent and challenging book. He tries to balance truth and love (I think Paul said something like that) when we speak to homosexuals. We should not back off biblical teaching, which he explains by looking at key texts. We should not treat people as lepers either and he talks about how we can love them as we communicate the gospel to them as sinners, not just homosexuals.

The Doctrine of the Christian Life by John Frame. This is another enormous book. I have not quite finished the appendices since I’ve been focusing on other projects. This book examines ethical systems and then moves into understanding and applying the ten commandments before briefly discussing sanctification. This is an excellent book even if you agree with his particular end points.

The Pastor’s Justification: Applying the Work of Christ in Your Life and Ministry by Jared Wilson. This is another very good book on ministry. His focus is the importance of the doctrine of justification on who we are and how we go about ministry. Theology applied!

Crazy Busy: A Mercifully Short Book about a (Really) Big Problem by Kevin DeYoung. It is very short. I read this during a crazy busy time that mercifully should be coming to an end. I gave this to my elders and those who have gotten to it have appreciated its message. It is not just about techniques but the heart.

Delighting in the Trinity: An Introduction to the Christian Faith by Michael Reeves. I’m not quite done with this book yet so it might end up on next year’s list too! As I preach thru the prologue of John’s Gospel this has been a great help. He really pushes the point of “God is love” as we think about the Trinity and Christianity. This is definitely a must read in that rare category of books on the Trinity. Like Chester’s of the same name this is relatively short.


  • 2 books by Paul Tripp and Kevin DeYoung
  • 2 books on the Trinity
  • 5 books on ministry
  • 2 books on salvation
  • 2 books of over 1,000 pages

Not one book by Tim Keller (I left off the Freedom of Self-Forgetfulness). Don’t worry, I’m sure there will be at least 1 next year.

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I have an odd “relationship” with Richard Gaffin. While in seminary, he came to teach a one week course Studies in New Testament Eschatology. I sat in for a few, but missed at least half of them.

At some point I bought his book Resurrection and Redemption: A Study in Paul’s Soteriology. Based on the ink used to underline in it, I have been reading it at 3 different points in my pastoral ministry. Often, I suspect, just prior to Resurrection Day. I would inevitably get bogged down or distracted by some other book I needed to read.

That being said, this is a difficult book to review now that I have finally finished it. I suspect that much of what was in that class is found in this book. For Gaffin, as it was for Vos, soteriology is eschatology!

In the forward, Sinclair Ferguson notes:

“In particular, Resurrection and Redemption raises important critical questions for the traditional formulations of the ordo salutis in Reformed theology. … One of our more serious malfunctions in some contemporary evangelical teaching has been the tendency to offer the benefits of the gospel virtually separated from Jesus Christ as the Benefactor. Consequently salvation is severed from the lordship of Christ.”

This points to a few of the important threads of this book. First, taking a redemptive-historical approach Gaffin does indeed challenge the traditional views of the ordo salutis since it neglects our union with Christ in which we receive all the benefits of salvation. The absence of this union with Christ is what lies behind many of the then contemporary issues regarding the lordship of Christ.


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