Mark Tubbs, who writes reviews for Discerning Reader, has just posted his review of John Piper’s newest book, The Future of Justification. Here are a few quotes:

The doctrines that together form what we call "Calvinism" have always been controversial. Since the time of the Reformation, they have brought out both the best and the worst in Christians. Critiques of Calvinistic theology tends to focus upon certain areas, certain questions that continue to confuse and continue to cause people to insist that Calvinism cannot be biblical. In The Five Dilemmas of Calvinism, a short book published by Ligonier Ministries, author Craig R. Brown turns to five of the most common questions and seeks to show that these are not true dilemmas but are, rather, simple misunderstandings. "This book has two purposes," says the author. "First, I want it to be a resource for people who are struggling with the answers to the five 'dilemmas' that I have put forward. Second, I want it to be an incentive for thought. In other words, I hope it will be an encouragement to Christians to think through what they believe about these issues and attempt to come to God-honoring conclusions about them."

Today is Reformation Day—the 490^th anniversary of the day Martin Luther nailed his 95 Theses to the door of Wittenberg’s Schlosskirke. That small act triggered a series of events that forever changed the world. It stands as one of the most important events in all of history—though an event that has been largely forgotten. Today we remember that day and express our gratitude to God for raising up men such as Martin Luther.

As I spent time alone with God this morning, my thoughts and prayers turned continually to the word “reform,” but with -ing appended to it instead of -ed. I love to claim the title of “Reformed,” but today my prayer was that God would continue reforming me. I am a work in progress and pray that God will continue to reform me and to reform the church. Perhaps He will work through some of these great articles that are coming in from the far reaches of the blogosphere as part of this Reformation Day Symposium. Each of these articles was prepared by a different blogger. Each makes a unique contribution. I’d encourage you to read at least a few of them.

If you have prepared an article you’d like to share, let me know and I will update this list throughout the day.

Additions at 4 PM

Here are a batch of additions at around 4:30 PM EST. This will be the last batch added, so if you still have something to share, post a comment with a link.

Grace Notes says “If you have a Bible on your shelf, or somewhere in your home, you owe a great debt of gratitude to Martin Luther.”

Nothing in Particular provides a Reformed analysis of the Catholic understanding of the doctrine of justification.

Everything Domestic says, “Let them sing psalms!” “How thankful we should be to have this continuing heritage of psalm-singing! We have such easy access to the Word of God, not just on paper, but set to music as well! I wonder if we recognize how blessed we are?”

Delighted says “Last of all, i remember the Reformation today, because Reformation should lead to reformission. The Word of God doing an unrestricted work of glory in our hearts should lead us to want to reach out to our lost, perverted, sick, devil worshipping towns and cities.”

Recover the Gospel posts an article by John MacArthur on “Unmasking the Pope.”

Additions at Noon

Here is the first round of updates, comprised of articles that have been forwarded to me as of noon (or so) EST.

Musings of the Dings goes for the brownie points by having the five-year old share his “My Little Martin Luther Book.” I’m quite sure he’s the youngest (and cutest) participant!

Reformed Evangelist asks “So what's the point of celebrating Reformation Day? Especially when we already have an opportunity to witness to lost people on Halloween!”

Hiraeth writes about Albrecht Durer. “Did you know that Durer could be considered the ‘Artist of the Reformation?’”

Rebecca Writes writes about Jan Huss whom she calls “The Bohemian Morning Star.” “Luther was quite willing to acknowledge that his teachings were Hus's teachings. "We are," he said, "Hussites without knowing it."”

A Threefold Cord writes about John Knox, one of his heroes of the faith and one of the most influential reformers.

Allen Mickle asks “Are Baptists Part of the Protestant Reformation?” “If you are a Baptist this day (Reformation Day) take heart and rejoice in what God has done in history to rescue the truths of the Scriptures and bring them back into the church and thank God for the privilege of being part of that Reformation!”

Exploring Truth suggests “Evangelicalism: A Modern Day Tetzel?” “It's my prayer that the Tetzelizing of Christendom will awaken more Luther's and continue to raise that same ocean tide of fervency for truth in their hearts that marked the start of the great reformation.”

Relentlessly Biblical writes about Martin Luther’s holy matrimony.

Nauvoo Pastor remembers Matthias of Janow on Reformation Day one of the pre-prereformers who preceded even John Hus.

Wiser Time published “”I Will This Day Most Joyfully Die”: A Reformation Day Meditation on John Hus.”

The Lead of Love remembers “Promises Kept” as he focuses on Reformation Day.

Delivered by Grace writes that Luther’s legacy is love for the external Word.

Grace for Life celebrates Reformation Day with Abraham, Martin and John and invites you to do the same.

Kschaub marks the day with a review of Stephen Nichols’ The Reformation: How a Monk and a Mallet Changed the World.

Glory and Gettysburg says “I thought it would be appropriate to write on something that I feel is the backbone of reformed theology, why we were chosen. I think it is described subtly in the Word like any other theological concept and is there in front of us waiting to humble us into submission to Christ.”

The Regrafted Branch says “Let us thank God for those down through the ages who--like that monk--have been called to steadfastly teach the greatest and most surprising truth of all: that salvation is by grace alone, a gift of God’s mercy whose splendour, beauty, and matchless value lies precisely in the fact that it is a work untouched by human hands.”

Reformation Day Symposium—Initial Entries

Gazing at Glory (Doug was kind enough to send along the graphic that heads up this article) writes about “The Danger of Getting Bored with the Gospel.” “Reformation Day is something to celebrate, because of the recovery of the Gospel. But this day also reminds us that there is something we must guard. We must guard the purity and clarity of the message of the Gospel. But we must also guard our own hearts so that we never become immune, inoculated, or bored concerning the wonderful news that Jesus Christ really does save sinners.”

Vine and Fig includes a poem but first writes, “Luther was a monk who re-discovered and proclaimed the wonderful, life-giving truth that we can be saved not by penance, not by pilgrimages, not by the excess merits of the saints, not by papal dispensations, but by God’s grace, through faith in Jesus Christ who died for sinners and who rose up again, the proof that he’d paid in full for the sins of his people.”

Reformed Baptist Fellowship has a multi-part series on the Reformation with today’s article asking (and answering) “Why was Oct 31, 1517 so important?”

Eternally Significant posts a review of Here I Stand, Bainton’s classic biography of Martin Luther. “The greatest value of this book is the fuller understanding of the life of Luther… Although his work is over a half century old, those who study Luther, both detractors and sympathizers, will continue to be able to take Bainton's biography and support their argument with facts.”

A Deeper Love writes about the confidence Christians can have when looking to the Bible. “The work that these people did has given many millions of people the gift of confidence in God's saving work. No longer do God's people have to labour under the burden of uncertainty about whether they have "measured up" to a standard that will allow them to enter heaven. They can have confidence that Christ has met that standard for them.”

The Blue Fish Project seeks Reformation for his own heart. “I’m the one who keeps changing, reverting to the easy path of walking out of step with the Spirit. What I need is men and women who will rub the grace of God in the gospel into my heart. Not just once a year, but daily. Not because I don’t know it but because I do.”

Biblical Thought makes a plea to Reformed Christians in the West. “To identify your theological heritage as "Reformed," like I do, is O.K. as it pertains to doctrine and tradition, but may lead to a relaxed Christian life with potential vulnerability. I find it helpful to be in constant reform-ing mode because the objective standard to which the church reforms to (Scripture), remains as the lens through which all of life is viewed.”

Chris’ Considerations provides a brief history of the issues at stake in the Reformation and asks how these things shaped and should continue to shape the Church of England.

Semper Reformanda highlights one of the lesser-known figures, the pre-Reformer John Huss. “On the 490th anniversary of Luther’s nailing of the 95 Theses on the church door in Wittenburg, we also celebrate John Huss, an early advocate of sola Scriptura, who was willing to die a martyr’s death for the One who had died for him.”

Sola Gratia Grigoletti’s Christian Blog writes of “A Baptist's Love of Philipp Melanchthon.” “The reason why I choose to write about Philipp Melanchthon on this special day for Christians is because recently I have began to read the Augsburg Confession and it is clear that Melanchthon defined sola fide in a more theologically precise than Dr. Luther and while Dr. Luther did indeed teach sola fide it is also true that Melanchthon expanded on the work and theology of Luther.”

Sweet Tea and Theology writes about the sinner’s justification saying, “It is probably even more important that the faithful get back to preaching this doctrine of justification in light of our sinfulness. Not only preaching it, but living it out in our local churches.”

A Reasonable Faith says “It seems to me that in these days when certain denominations seem to be going sideways, in need of a new Reformation for all intents and purposes, we might gain encouragement from God's promise that He will not allow His true Church to die.”

Jollyblogger shares a Reformation Day sermon in which he covered the subject of Total Depravity.

On the Other Foot, writing from a Catholic perspective, wishes Protestants a happy birthday but tells us that we are really just daughters of the mother church.

Kingdom People posts the top ten moments of the Reformation and also writes about Justification: the Defining Doctrine of the Reformation.

Provocations and Pantings wants the SBC to move from resurgance to re-formation. “By re-formation I mean we must reconsider just how we function as Southern Baptists in cooperation with one another.”

Titus2Talk re-posts their excellent biographical sketch of Katie Luther.

The Thirsty Theologian shares Spurgeon’s cry for a new generation of Luthers and Calvins. “We want again Luthers, Calvins, Bunyans, Whitefields, men fit to mark eras, whose names breathe terror in our foemen's ears.”

Whatever Things shares a short piece about John Hooper, one of the English reformers.

After Darkness Light writes about “Assurance and the Gospel: A Post in Celebration of Reformation Day.” “Today, even among many evangelical churches, assurance of faith is too frequently peddled to the masses in the guise of a gospel that is just as inadequate as the gospel Luther struggled against.”

Pastor Steve Weaver collects a number of sermons, papers and posts he has written related to Reformation themes.

Four Scores and Seven Films Ago continues a mock news story about Martin Erasmus Hinn, a young man who seeks to make people aware of the existence of Reformation Day.

John Dekker writes about “Reformed Unity #1: Remembering the Reformation.”

Darryl Dash writes about a rediscovery of the gospel. “What I’m thinking about most today, though, is what lay at the heart of the 95 Theses: a rediscovery of the gospel. The person who has helped me understand why this is so important is Tim Keller…”

Colossians Three Sixteen writes first about “The Five Points of What?” and then turns to Calvin's Hands, Servetus' Blood?.

It looks like Westminster Books is the first to receive copies of what is undoubtedly one of the most anticipated books this fall: Pierced For Our Transgressions: Rediscovering the Glory of Penal Substitution. The book was previously available only in Europe, but Crossway secured the North American rights and has just published it. You can read my review of it here: Pierced for Our Transgressions.

For just one week the book is available at 40% off…so get it now while it’s cheap!

Reformation Day Symposium

I’d like to remind my fellow bloggers about this year’s Reformation Day Symposium. You can get the details simply by visiting that link. I hope you’ll participate!

Reformation Day Deal

I received an interesting note from Ligonier Ministries announcing a great deal on the Reformation Study Bible—the best Study Bible I’ve ever used.

A few of us spoke with RC recently and talked about a way to commemorate Reformation Day. We have decided to offer something special. Next Wednesday, Ligonier Ministries will offer the Reformation Study Bible for $15.17. This is the ESV, hardback edition. It's a 1 day only sale and I thought you should know.

To quote Stephen Nichols, it's been 490 years since "a monk with a mallet" nailed his 95 theses to the church door in Wittenberg, Germany. God used Luther to start the greatest revival the world has seen. Though there were many benefits to the Protestant Reformation, the publishing of God's Word in common languages was united to a hunger for the right understanding of that Word. The year 1517 saw a display of God's grace in human history and every year since we have the opportunity to remember. Let us redouble our efforts to be faithful to the historic Christian faith.

To this end they are offering the Reformation Study Bible on October 31 (Reformation Day) for only $15.17. You can order as many copies as you like at that price, provided you do not resell it. You can get details here: reformationstudybible.com.

Though Satan makes his claim on my life…

Studying European history can be both fascinating and frustrating. Understanding the intricacies of nations, borders and rulers could easily be a life-long pursuit. The history of the continent is filled with claims, and counterclaims as one person sought to prove himself the legitimate heir to one of its many kingdoms. There were many who sought to claim thrones and kingdoms and these claims had to be settled through lengthy and detailed examination. Generations, kingdoms, marriages, and thrones had to be examined to understand who had the rightful claim to a throne.

I once found a similar concept of “claiming” in the Bible and it struck me as one of the most terrifying passages of Scripture I’ve ever read. I remember as a child finding Revelation to be a dark and scary book. Visions of beasts and persecution, wrath and disaster gave my imagination much fodder to create terrifying scenarios that played out in my mind as I tried to sleep. But I can't call to mind anything that has struck my heart with such a pure and informed terror as this verse I read.

It comes as Jesus is preparing to leave His disciples for the last time. They are in the upper room together celebrating the last Passover and the first Lord's Supper. Jesus is giving his disciples their final instructions, telling them that all He has taught them is about to be fulfilled. He is gentle with them, knowing that they are blinded to the reality of what is about to happen. He is kind to promise that He will send His Spirit to indwell and guide and teach them. And then He tells them that it is time to leave.

"I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me…" Jesus knew that Satan was about to unleash his full fury upon Him. And far, far worse, He knew that Satan's wrath was as nothing compared to the wrath of God that He would soon have to face. Satan, the ruler of this world, was coming. He was going to drag Jesus, like a helpless, hopeless lamb, through the streets, through the courts, and to the cross where He would be tortured and nailed and pierced in utter agony. Satan was going to do his worst. But Satan would not accomplish what he had hoped. In fact, he would accomplish the very opposite of what he had intended. By inciting the masses to drag Jesus to that tree, Satan would make sure his own doom and ensure the salvation of multitudes of God's people. Satan could do nothing to Jesus beyond the physical, for he had no claim on Him. He had no claim on the Son of God.

The Bible calls Satan the accuser for that is how he does his work. In Revelation 12 we read of a voice that cries out, "Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God." Satan delights in accusing God's children of sin. Before the throne of God he tells of our sin and our failure. He tells of his reign in the hearts of all who have sinned. He tells of his rightful claim to the souls of all who have sinned against the Creator.

But he had no claim on Jesus. Satan could not whisper in Jesus' ear that He was unloving or unworthy or sinful. He could not remind Jesus of sins He had committed, people he had shunned or offenses against God. He could not remind Jesus of impure motives or impure thoughts. Satan was powerless to accuse Jesus. He had no claim against Him. In John 8:46 Jesus asked the Pharisees a rhetorical question after they accused Him of being in league with Satan. "Which one of you convicts me of sin?," he asked them. And none of them could answer. They were silent. Satan is likewise unable to convict Jesus of sin. He has no claim. He must stand in silence before the perfection of Jesus.

But not so with us. Satan has a legitimate claim to my soul and yours. Satan can recount endless lists of offenses against God. You and I have committed grevious offenses against God. We have done so joyfully, willingly, deliberately. We have done so as a show of our rebellion against God. We have enjoyed being sinful. We have enjoyed giving Satan a claim on our souls. In a time of judgment there is no doubt that Satan can produce a list of offenses more than sufficient to prove his claim on us. It is a legitimate claim. He has ruled us and we have allowed ourselves to be ruled by him.

Terror should fill the hearts of all who ponder Satan's claims on their souls. And how could it not? Satan, the accuser, the evil one, wants my soul as his own possession. He has a claim on it. He has a claim on you. How can you not fear as you read those words?

But praise be to God, there is more. When Satan flung Jesus upon that cross, he was unwittingly bringing about his own destruction. When Jesus' time on the cross was complete, He cried out, "It is finished!" It was a cry of triumph - a cry whose fullest meaning we can never know. It was a cry that pierced history - it divided the history of humanity. It was the greatest, purest, most meaningful utterance the world can know. In His death Christ took our sin upon Himself. He took the accusations of Satan and bore them on our behalf. As God turned His back on Jesus, while at the same time pouring out His wrath upon Him, Jesus atoned for our sins. He entered a claim of His own in the lives of His children. My sin became His and His righteousness became mine.

The accuser lost his claim. When Satan accuses me now I am able to know, to believe, to trust and to affirm that his claim is null and void. I am clothed in Christ's righteousness. My sin has been removed. My guilt has been taken away. I have been redeemed. And, as the climber in triumph leaves a flag at the peak of a mountain, Jesus Christ has sent His Spirit to live within me and to mark me as His own possession.

Satan may still accuse me. He may still seek to convince me that I am his. But he has lost his claim. Jesus has washed me with His blood. He has set His Spirit within me. Jesus Christ has claimed me as His own. The terror fades as love and praise well up within my heart. Tears fall from my eyes as I know and believe that I have been claimed by God Himself.

Yes, I wrote something like this once before, though quite some time ago. I was revisiting this topic and was once again reflecting on Christ’s claim. It was good to do so.

The Second Annual Reformation Day Symposium

October 31, two weeks from today, will mark the 490th anniversary of the day that Martin Luther nailed his 95 Theses to the door of the church at Wittenburg. In so doing he struck a match, beginning a fire that quickly spread throughout Europe and throughout the world. Having become increasingly disillusioned with the doctrine of the Roman Catholic Church, and in particular the sale of indulgences, Luther wrote his Theses to try to begin the process of reform. While he was unable to bring reform to the church, he did trigger the Protestant Reformation by rediscovering the Gospel - the good news of salvation by grace through faith. The Reformation had profound influence in politics, art, literature and theology - while it was at its heart a Christian movement, it impacted all areas of society. That seemingly insignificant act is, in reality, one of the defining points of history. It is a shame that the day has largely been forgotten in favor of what is now the year's most popular day, Halloween (Halloween is, after all, one of the few holidays that our society can celebrate without shame and without feeling politically incorrect).

Last year, on October 31, I hosted a “Reformation Day Symposium” and invited bloggers to write articles dealing with the Reformation. A whole crowd of bloggers participated and it was a thrill to read all of the articles written to celebrate such a monumental occasion in the history of the church.

Due to the success of last year’s Symposium, it seemed worthwhile to me to revisit the idea. So once again I’m asking you to consider blogging about the Reformation to celebrate Reformation Day. As I did last year, I’ll link to all of the posts from this site. And as I did last year, I’ll award prizes to the “best” entries (as judged by myself and likely a couple of other judges, and based on whatever subjective criteria we come up with).

You may want to reflect on a person, an event, or a particular point of theology. The topic is wide open, so long as it somehow ties in to Reformation Day. And remember, you do not need to be Reformed to appreciate the Reformation and all it stood for. If you do not have a blog of your own, but would still like to participate, why not ask another blogger if you can “guest” on his site that day.

There will be three winners, each of whom will each receive two free prints from Reformation Art.

So start thinking, start writing, and prepare to post your articles on October 31. When you have prepared an article and posted it (please hold off posting until October 31), include a URL to my blog (so I can find all of the posts using Technorati) and send me an email to make sure that your article has been included.

This is a compilation of various things that caught my eye this week. They were things that needed more explanation than I could offer in A La Carte, but not enough that they merited an article of their own.

Same Sex Blessings

It’s easy to write off the Anglican Church, and especially so up here in Canada where it seems that so few churches have really remained faithful to the gospel. So many churches, or at least the ones that get the publicity, have long since forsaken the gospel. But sometimes we receive a breath of fresh air. Such was the case when I read a three-part series called “Where Do I Stand (On the issue of Same-sex Blessings)?” Written by Mark Larratt-Smith (who, incidentally and according to my parents, used to attend a Bible study group they were part of back in their Anglican days), the article details his view on these same-sex blessings. He begins with an affirmation and defense of the Sovereignty of God and then moves to the authority of Scripture. He roots the issue firmly in God’s authority over us. “The central issue here really isn't about same-sex relationships at all, but about God's sovereignty and the creation of idols.” He gets it right as he cuts to the very heart of the issue:

In fact, what is involved is an attempt to redefine the nature of Almighty God, in order to make Him fit with our contemporary society's view on a single social issue. In this it does not seem to me to be any different from any other attempt to create a tame god who will comfortably reflect and endorse our own sense of what is appropriate. It is just another example of making one of the gods of stone or wood that the Old Testament prophets denounced. Its implicit message is that, if I don't agree with God's version of reality, I will reconstruct a god who is more congenial with my own view of the world. As I have stated above, such a god is not worth worshipping and certainly not the source of any hope to rely upon.

People who do not get right God’s sovereignty and God’s authority through His Word will never be able to get other issues right. Larratt-Smith goes right to the gospel—right to the source.

You can read the article here: Part 1, Part 2 and Part 3

The Emergent Kingdom

Just a few days ago I was pondering the whole emerging and emergent Church movement(s) and began to realize that there is one issue the emerging people have been writing about a whole lot and that most traditional Protestants do not speak of nearly as often. I was thinking of the kingdom of God. Whether you are emerging or emergent, the kingdom of God plays a pivotal role in your theology. And yet it tends to be a mere footnote for most Protestants.

The very next day I received in the mail the latest copy of Gary Gilley’s “Think on These Things” newsletter and was delighted to see that the title is “The Kingdom of Emergent Theology - Part 1.” While Gilley approaches the issue from a dispensational perspective, already he has shared some valuable insights. While he acknowledges the differences between emerging and emergent, Gilley says “Since both emerging and emergent camps have the same view of the kingdom, I will be using the term ‘emergent’ throughout this discussion to refer to both wings.”

If there is one thing the emergent conversation has closed ranks around it is that the kingdom of God is on earth now, but it will progressively resemble God's kingdom in heaven as Christians understand their true mission, which is to make this world a better place for all. The emerging movement sees itself as a wakeup call to those who would follow Jesus. It is our task to bring the kingdom of God on earth as it is in heaven by aggressively challenging injustice, fighting poverty, aiding the sick, working on ecological concerns and, in general, saving this planet and everything on it. Emergent leaders believe that people are catching on to this new vision of the kingdom, and as a result, are optimistic about the future. No doomsday tribulation period is on their radar screen nor is Jesus coming in judgment upon the wicked. The kingdom, while already here, will progressively become like heaven as we attend to the social ills and needs around us. Tomorrow looks bright and the day after that looks brighter still.

Gilley continues to tie emergent theology into postmilleniallism and offers a brief critique. “Emergent eschatology is by-and-large identical to liberal postmillennialism which flourished prior to the mid-twentieth century.” Since I am not dispensational I know that I will have some disagreements with Gilley, but still look forward to reading the rest of the article when it becomes available next month. For now I’m hoping that someone from the non-dispensational perspective can also do some work on the issue of the kingdom. I think if we narrow in on that one issue, we’ll be in a better spot to understand much of the appeal of this whole emerging movement.

You can read Gilley’s article here: The Kingdom of Emergent Theology

Was the Father Smiling?

This came in to my RSS reader just a few minutes to late to include in today’s A La Carte, but it was too good to pass up. Mark Altrogge posted a great little article on The Blazing Center. Here’s a brief excerpt:

When in college, every Saturday after Thanksgiving, I played in the “Turkey Bowl” (the original and true Turkey Bowl, not one of the ten thousand played across the nation which are but cheap imitations). Before this collar-bone-cracking, skull-smashing game of tackle football, the 2 best players would pick their teams. I always knew I’d be chosen last, like I had some kind of disease they might catch from me if I were on their team. By the time the picks dwindled down to me, the captain with last pick would “choose” me with as much enthusiasm as if he’d just been asked to shovel a mountain of manure.

I’m glad God didn’t choose his children with such “enthusiasm”. I can see the Father smiling as he wrote the names of his chosen ones in his book. He elected his own with joy and excitement, not in compulsion. He saved because it brought him pleasure and joy. God inscribed his children’s names on his palms with a happy flourish. Jesus said it was his Father’s pleasure to give his children the kingdom.

Read the rest here

The New Monergism Books

Last week marked the launch of a new Monergism Books. Though I did not do all of the design work for this project, I was involved in various ways behind the scenes (configuring the shopping cart, adding functionality to it, and driving the project forward).

Some of the more notable new features, other than the new design, are: improved search functionality, book recommendations, customer profiles and wishlists, product ratings and reviews and even an affiliate program (which will launch very soon). There is also a new economy flat rate shipping option that will get your books to you for only $3.99 (provided you are shipping to a U.S. address).

Reformation Theology has a more complete explanation of the new features. And, of course, you’ll want to check out the store.

An interview with the editors of the Reformed Expository Commentary series.

There have been a few times in the past few months that I’ve mentioned the Reformed Expository Commentary Series. This is a growing series of commentaries written from a distinctly Reformed perspective and targeted at both pastors and laypersons. Having used these commentaries for both research and personal devotions, I am very enthusiastic about them and am anxious to spread the word.

To that end I recently took the opportunity to ask the editors, Richard Phillips and Phillip Ryken, a few questions about the series—who it is for, how it can be used, how it has been created, and what the future holds for it. (Note: Phillips’ reply was sufficiently sufficient that, with the exception of the digs at his age, Ryken chose to simply give it an “amen.”)

Read to the end for a special (and exclusive) download from this series!

Tim Challies: Tell me about this Reformed Expository Commentary series: Why did you decide to produce this series of commentaries? With so many commentaries available, what niche did you anticipate this series filling? What makes them unique?

Richard Phillips: I think this kind of large project inevitably flows from one's own experience. Long before I was a minister, I found that substantive biblical exposition was the most useful devotional material. Too many "devotionals" are simply too short or do not ground their teaching in the text of Scripture. I began the practice of reading the kind of Bible exposition authored by James Boice, Martyn Lloyd-Jones, Spurgeon, or some other theologian/preacher and have been enormously blessed by this practice. So my interest in this kind of commentary flows from my own benefit both as an individual and as a preacher from this kind of Bible exposition. I think most of us write the kind of books that we like, and we are writing the kind of commentaries we find most beneficial ourselves. (I already find that if an REC volume is available for a book of the Bible I am preaching, it is the first one I turn to.) Lastly, we are aware that not all preachers - and almost all lay Bible teachers - are able to devote themselves to study to the extent that we are able. So we want to make convenient to others the best from the wide range of study that we are able to do. Our goal all along has not only been to produce excellent and accurate commentaries, but also eminently useful commentaries.

It undoubtedly is not by chance that the two series editors, Phil Ryken and I, are both proteges of the late James Montgomery Boice, who was known for accessible, doctrinal, and practical Bible commentaries. We wanted to carry forth that kind of work into our generation. In fact, the REC series had its genesis in conversations Phil and I had when we were preaching together at Tenth Presbyterian Church. Our goal all along has not only been to produce excellent and accurate commentaries, but also eminently useful commentaries.Dr. Boice had recently died and we were giving counsel to his wife, Linda, about his literary legacy. Meanwhile we both had been writing books of biblical exposition and were thinking about how to best direct our expository preaching ministries into our writing ministries. It was obvious to us that we should not co-opt the Boice series, and also that our writing ministries were distinct from his in the sense of being more than just duplicating Boice's work. We both wanted to make original contributions both in the pulpit and in the books. We ended up deciding to work together and to bring in others who could make outstanding contributions both as editors and authors. It was also providentially the case that both Phil and I were emerging out of our "apprentice" years, ready to seek to do our best work and hoping to have a good many years ahead of us to do it. So the idea of a large-scale project like this commended itself.

As for the need for this kind of commentary series, I think of several answers. First of all, most preachers and Bible-study teachers know that while there are usually an abundance of academic commentaries available, there often is very little of use that goes beyond exegesis to exposition (that is, that goes beyond answering the technical questions but actually proclaims and applies the passage). What is available is always worth its weight in gold. So we hope at least to partially fill this need with a series that (d.v.) covers the whole Bible. Secondly, when it comes to the commitments that we cherish, there is actually very little available elsewhere. Mainly, I am referring to a Christ-centered reading of the Bible and a vigorously Reformed doctrinal stance. I remember doing a paper in seminary on Jacob wrestling with God in Genesis 32, and not finding a single commentary in the seminary library that made any reference to Jesus Christ from this passage. So we want to provide robustly Reformed and Christ-centered commentaries to the church. Thirdly, we believe that the theology of the church is best performed in the pulpit of the church. We are grateful for the work of many outstanding and faithful academics, but we also want to see the church pulpit play a more vocal role in biblical theology.

TC: How and why are these commentaries "Expository?"

RP: One of our goals in the series is to promote and model "expository preaching" for other pastors. We believe that the best way to serve a pulpit ministry is by preaching successively through whole books of the Bible, giving a thorough teaching of the text, and grounding the message and authority of the sermon in the clear teaching of the Bible. And that is what these commentaries are: thorough, clear expositions of whole books of the Bible, passage by passage. The REC commentaries will proclaim, explain, and apply the whole text within coherent units appropriate for sermons or Bible lessons.The REC commentaries will proclaim, explain, and apply the whole text within coherent units appropriate for sermons or Bible lessons.

TC: In the series introduction you state that all of the contributors are pastor-scholars and that, as pastors, they will first present the expositions in his pulpit ministry. Why did you decide to make this a requirement?

RP: We are aiming both to serve and to model pulpit ministries. Therefore, these have to be "real" sermons. Naturally, we edit them between the pulpit and the printer, but not all that much. If you listened to the CD of the sermon with the book open in front of you, you would say, "Yep, that was what he preached." We don't want to model a scholarly approach that we think inappropriate for our own churches. We also want to combat the belief today that serious, authoritative preaching is bad for the church and will kill its growth. We find the opposite to be true, and we are contributing the fruits of our own pulpit labors to others.

This significantly affects the commentaries. For instance, the question will come up regarding technical matters dealing with exegesis, text criticism, theology, or historical studies. When we decide whether to put it into the commentary, we do so by asking "Would we put this into a sermon?" And when we decide that a sermon must deal with technical matters, we try to model how to do this, because this is how we actually preached it.

Lastly, we want to encourage other fine pastor-scholars by publishing a series in which they can contribute.

TC: Is there a primary audience for these commentaries or do you anticipate they will equally benefit both preachers and laypersons?

RP: Yes, we have a clearly defined audience that we make clear to all prospective authors. Our main audience is pastors, lay Bible teachers, and informed lay people who want substantive devotional materials.

TC: We know that the volumes are distinctly Reformed in their theology. With the series editors both being Presbyterian, should we anticipate that the volumes will take on a distinctly Presbyterian form or will they appeal to Reformed folk of all stripes? How will you approach controversial topics such as baptism and eschatology?

RP: Right from the start, we wanted to be unabashedly Reformed. So many people are downplaying Reformed doctrines and we want to do the opposite. But we want to advocate a Reformed faith that flows up from the text of Scripture rather than down from the systematic theology textbooks. We certainly desire to promote, explain, and defend Reformed theology in these volumes, but to do so by careful and accurate treatment of the Scriptures. For that reason, I think the commentaries will commend themselves to Reformed folk of all stripes, mainly because we share such strong convictions on core matters, especially as they relate to the doctrine of salvation. It is also true, however, that all the authors in this series approach it from an explicitly Westminsterian approach. This means that the Reformed doctrine espoused in this series will be that set forth in the Westminster Confessions. We will handle controversial topics like baptism forthrightly, preaching as we would preach in our own churches. We will deal with them when and where the text leads. But I am certain that those who take differing views - Baptists, for instance - will find their positions treated fairly and accurately. On other matters, such as eschatology, I suppose there may be some varying views among the authors. But probably not too much. We have already had a couple of matters in which there was vigorous debate between author and editors, but all within a strongly Westminsterian grid.

TC: To this point the six available volumes are written by four authors--the co-editors, and the two biblical editors (or testament editors), Iain Duguid and Dan Doriani. What other authors will be involved as the series unfolds? How have you gone about choosing contributors?

RP: We wanted to do the initial volumes ourselves to set the grid for future contributions. Now that we have done that, you will be seeing volumes from a wider group of authors. The four of us will continue to contribute extensively to the series, but we have upcoming volumes by Bryan Chapell and Derek Thomas in the works. We want to advocate a Reformed faith that flows up from the text of Scripture rather than down from the systematic theology textbooks.We have proposals from a number of other able contributors, but they aren't as far along. We are also twisting the arms of other notables and we accept proposals from those who would like to submit. This is a big project and we can only contribute so much, so we greatly desire the contributions of outstanding pastor/scholars. I would say, however, that the prospective authors who are most likely to be accepted are those who already have established themselves as writers. We have a pretty demanding proposal process since the series is itself pretty demanding.

TC: Tell me, if you would, how these volumes are edited to ensure both skill and accuracy in all that is taught. What role do each of the editors play in this?

RP: The answer is that we are wearing ourselves out editing! And the reason is that we know that the only way to ensure sustained excellence is through a demanding editorial process. Normally, a volume will be slated for release two years after the draft is submitted. Each volume has a series editor (either Phil or me) and a testament editor (Ian Duguid for OT and Dan Doriani for NT). The testament editors are men with academic experience, and they especially focus on issues of scholarly concern. You might think of Phil and me as the ST editors and Ian and Dan as the BT editors, but that would be a gross simplification, since we all do both. But we did want to have testament editors who are up to speed on the current OT and NT literature. The editors go over every manuscript, and I think it is fair for me to say that pretty serious editing takes place. These edits go back to the author who responds to the edits and presents a final manuscript to the series editor, who has overall responsibility for the volume. Occasionally there is need for specific dialogue about a question that has been raised. When the series editor is satisfied with the final manuscript, it is sent to the publisher (P&R), normally 1 year prior to publication. P&R then has their own editorial process with the author, and the author interacts with them for copy editing and indexing. It's a lot of work, but I find that I benefit enormously from the editorial process. Of course, I get the toughest editing since Phil does every single one of my volumes. I do try to get even when I can, though. There is never a time when we are not editing something, and most of the time Phil and I are both editing something the other has written. (And, yes, Phil, I am still plugging away at my overdo edits!) While it's hard work, it's also pretty fun because we are all in pretty regular contact. Since Phil and I are answering these questions, let me just say how much we have appreciated and enjoyed the partnership of Ian and Dan. They are absolutely essential participants in our editorial process. The commentary series would suffer notably without them and in all likelihood would not even be possible.

TC: Can you tell us who will be writing some of the more notable and more difficult (or controversial) volumes such as, say, Genesis, Romans, and Revelation?

TP: Nope. None of these are currently under contract, although I think one of us has dibs on one of them. I think we're all waiting to get older and wiser before staking a claim to Revelation.

TC: I've noticed that, of the six volumes available, most rely on the ESV while one relies on the NIV as the default translation. Why the emphasis on the ESV but also the allowance for another translation?

RP: Our preferred translation is the ESV, but if someone has a strong preference for the NASB, NKJV, or the NIV, it is permissible. As you already know, the ESV is quickly becoming fairly standard among Reformed folks, so I expect to see much more ESV.

TC: How do you feel this commentary series can best be used by laypersons? Do you feel they are best suited for research and reference or are they best suited for devotional reading?

RP: I would say they have two main uses for laypersons. The first is for teaching. If you are leading a Bible study or teaching in some venue, we hope that our commentaries will be the single most useful resource you could use. Secondly, they are ideal for devotional purposes. I make it a point to use each volume for my own devotions after it is in print, even if I was the editor. (I have edited Phil's Galatians and 1 Timothy, and Dan's James - both were tremendous for devotions). I don't use my own volumes for devotions though - that would be a bit weird.

TC: How do you feel this commentary series can best be used by pastors? Should this series serve as a primary commentary reference or should it be used in conjunction with others?

They are ideal for devotional purposes. I make it a point to use each volume for my own devotions after it is in print, even if I was the editor.RP: I would recommend every pastor to read as much commentary material as his schedule will permit. He should read more academic works, including those that deal closely with the original language text. But he will also be greatly helped by expository commentaries that not only teach the text but also illustrate and apply it. We are aiming to be of service in just this regard. We would hope that every pastor would read more than the REC, but we also would hope that every pastor would find the REC to be a go-to resource.

TC: There are currently six volumes available covering seven books. How many volumes will there be in the series? Which volumes are coming up next and when do you anticipate the series being completed?

RP: We are aiming to do three commentaries per year. The following are under contract and in various stages of production (in order of publication): Daniel (Duguid), Matthew (Doriani - 2 vols), Luke (Ryken - 2 vols), Jonah-Micah (Phillips), Ephesians (Bryan Chapell), Acts (Derek Thomas), John (Phillips - 2 vols). We have other volumes in the pipeline (for a series like this, you have to be organizing things years out), but this is all that is currently under contract. We are starting to get more proposals from other authors, so I expect that the coming months will see a fair number of contracts involving new authors. We don't know exactly how many volumes there will be overall, but we are aiming for the entire Bible. I suppose it will mainly depend on the breakdown of the minor prophets. Some will necessarily be multi-volume, but only those that absolutely demand it. We don't have a completion date, but if we get there it will be many years from now. (It's a good thing we're still pretty young, although Phil is starting to get pretty old.)

TC: What are your hopes for this series and how will you measure its success?

RP: Well, as always with the ministry of God's Word, we simply offer our work up to the Lord for His pleasure and blessing. We have seen a need and the opportunity to meet it, so we're just doing our best. But I think all of us look upon this as one of the chief works we expect from our lives. Obviously, we would like to see the volumes gain a wide reading and use and we are hopeful that as we continue our readership will continue growing. We also hope that our work in this series will have enough enduring quality to extend beyond our own lives. Some of our goals are harder to measure. As always with the ministry of God's Word, we simply offer our work up to the Lord for His pleasure and blessing. We have seen a need and the opportunity to meet it, so we're just doing our best.For instance, we hope to encourage pastors in the ministry of the Word and to model expository preaching for many. In that respect, we hope that our work will be spread through many, many pulpits. We are finding our volumes popping up almost everywhere within established Reformed circles, including overseas. We would very much like to be able to translate our commentaries for use in places where Christianity is growing so rapidly but where trained pastors are few. With these goals in mind, we are aiming for the long-run as much as or more than for the short-run. This is one of the reasons we are publishing with P&R, since we have confidence in their long-term doctrinal commitment. It is also with an aim towards enduring value that we are doing everything we can to produce the highest quality commentaries that we can. Overall, the sheer privilege of publishing biblical exposition is overwhelming, and the idea that preachers are relying on us and that simple Christians are being nurtured through our labors is overwhelmingly gratifying.

A Special Download

If you are interested in using this series with your times of personal devotions, P&R has been kind enough to provide an excerpt of the first five chapters from Hebrews. Feel free to download this file and to use it for that purpose. After five days you might just find yourself hooked!

Download File (Adobe Acrobat PDF File)

Buy Online

If you are interested in purchasing the series, the following six volumes (covering seven books of the Bible) are currently available for purchase from Westminster Books:

• Esther and Ruth
• Zechariah
• Galatians
• 1 Timothy
• Hebrews
• James

You can also follow these links to find a copy of the series introduction.

Several weeks ago I completed a brief project building a website for a church called Jacob’s Well, an upcoming church plant in Middlesex County, New Jersey and a part of the Acts 29 Network. As I was building the site I didn’t think much of the name, of its origin or its important. That changed, though, as I read an upcoming book by Richard Phillips. The book, Jesus the Evangelist is set to be released in the next week or two and is published by Reformation Trust. Based on a series of expositional sermons, the book seeks to teach the general principles for witnessing, the theological message of the gospel and the practice of evangelism by looking at the model of Jesus in the first four chapters of John.

When he turns to the practice of evangelism, Phillips teaches from the fourth chapter of John which is, of course, the well-known story of the woman at the well. This chapter falls immediately after Jesus’ late-night encounter with Nicodemus and the contrast between the two characters is striking. James Montgomery Boice says:

It is difficult to imagine a greater contrast between two persons than the contrast between the important and sophisticated Nicodemus, this ruler of the Jews, and the simple Samaritan woman. He was a Jew; she was a Samaritan. He was a Pharisee; she belonged to no religious party. He was a politician; she had no status whatever. He was a scholar; she was uneducated. He was highly moral; she was immoral. He had a name; she is nameless. He was a man; she was a woman. He came at night to protect his reputation; she, who had no reputation, came at noon. Nicodemus came seeking; the woman was sought by Jesus.

A great contrast. Yet the point of the stories is that both the man and the woman needed the gospel and were welcome to it. If Nicodemus is an example of the truth that no one can rise so high as to be above salvation, the woman is an example of the truth that none can sink too low.

As Phillips looks at Jesus’ encounter with the woman, he draws out several features of Jesus’ evangelistic approach. The first is caring for the lost. Jesus cared for this woman so much that he made a great detour in his route simply so He could encounter her. He was wearied by His journey having expended Himself in journeying to her. “For many of us, the first step in doing evangelism is simply to care enough for the lost to become weary in the gospel.” Phillips says also “Realizing [Jesus’] sacrificial care for your soul ought to inspire you to care for the salvation of people you know and love, that He might send you as His witness to them.” It seems obvious but it still made me pause and think about whether I love other people enough to share the gospel with them. Or do I love myself more and thus protect my dignity, my reputation?

I’m going to skip to the third and fourth feature of Jesus’ evangelistic witness before returning to the second. So the third feature is connecting with people on a personal level. We see Jesus making a real and a deep personal connection with this woman, not regarding her as just anyone, but caring for her specifically. And having done that, Jesus moves to the fourth feature which is communicating good news. Jesus offered to this woman the good news—He offered Himself, the one thing she needed most.

It was the second feature that most stirred my soul as I read it: Jesus crossed a boundary that separated this woman from God. This Samaritan woman would never have come to Jerusalem where Jesus did much of His ministry. She may eventually have heard of Him, but would not have ventured into the city to witness His teaching and His miracles. As a Samaritan and as a serial adulterer she was hated and reviled. She was not welcome in Jerusalem. So Jesus crossed the boundaries and went to where she was.

A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.)

Jesus crossed three boundaries in just this brief exchange. First, He crossed a social boundary that existed between Jews and Samaritans. Because they mixed their pagan religion with Judaism, Samaritans were despised by Jews, most of whom would not even deign to venture through the nation but would instead take a circuitous route around it. There was a barrier of ethnic and cultural hatred that Jesus chose to cross. Second, He crossed the gender barrier. Where most rabbis would not even speak to their wives or daughters in public, lest this tarnish their reputation, Jesus sat down at a well to speak to this woman and did so without shame or excuse. Third, He crossed a social and religious barrier or taboo by asking the woman for a drink. According to temple rules a man who drank from a vessel polluted by a Samaritan risked being separated from the fellowship and worship of God’s people. But Jesus deliberately passed over this barrier as well.

What we see here is that Jesus was unashamed to cross over the barriers that society, culture and religion had constructed that might keep Him from reaching the lost. He so cared for her soul that He would defy all of these barriers. Phillips draws this application:

We, too, have to cross barriers to reach people for Christ. This does not mean that we should participate in sin—Jesus never did that. But it does mean that we have to reach out to people who will never come to church or read the Bible. This woman did not belong to the religious world that produced Jesus. So He came into her world with the gospel. He crossed ethnic, gender and religious lines to seek her out. William Barclay exclaims, “Here is God so loving the world, not in theory, but in action.” We must do the same on His behalf.

This convicted me to look at my own life and to see the ways in which I’ve been afraid to cross barriers. Just two days ago, as I was sitting in my front yard reading a book, a salesman came up the path and tried to lure me into signing up with a new electrical company (“We’ve had great success in Romania” was one of his selling points). I was very nice in telling him that I wasn’t interested and that there was absolutely nothing he could say or do that would get me to agree to sign up. He tried every trick in the book before eventually agreeing that, if the electrical prices climb as fast as he says they are going to, he has my permission to come by the house in the dead of winter, when we’re using more electricity than at any other time, point to me and say, “Ha!” But not long after he left I realized that what I should have done was say, “I’ll listen to you if you give me equal time to tell you about something that’s important to me.” It would have been easy to do, but I was unwilling to cross that barrier. I can think of countless times I’ve been unwilling to cross boundaries based on society or on some unwritten “Christian” rule. And if I think really hard I can also remember times when I’ve gasped as others have crossed barriers I’ve been certain are not meant to be crossed.

I was convicted by the example of the Lord who showed at Jacob’s Well that He cared far more for others than for Himself. I was convicted by Jesus the evangelist. And this is clearly the way the Apostle John would have wanted it.

The term hyper-Calvinist is often used as a pejorative. Almost any Calvinist who adheres to the doctrines of grace is likely to be considered a hyper-Calvinist by at least someone. Frankly speaking, a hyper-Calvinist can be any Calvinist to a person who doesn’t understand Calvinism. So today, just briefly, and because the term has come up a few times in recent weeks, I want to narrow in on a more accurate definition of it. First we’ll look at a few examples of what does not constitute hyper-Calvinism. Then we’ll actually define the term.

While most Calvinists hold to the five points of Calvinism as summarized by the acronym TULIP, there are some who refer to themselves as six or seven-point Calvinists. One person who is known to identify himself as a seven-point Calvinist is John Piper. He does so half-jokingly but does so to communicate a truth that the five points of Calvinism are not exhaustive in a consideration of God’s sovereign saving grace. The Desiring God web site says, “Piper isn’t seeking to add two more points, but is simply calling attention to his belief in the traditional five points (total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints) in a way that also points toward two additional ‘Calvinistic’ truths that follow from them: double predestination and the best-of-all-possible worlds.” Double predestination is widely considered the sixth-point. It is simply the other side to predestination, that just as God sovereignly chooses those whom He will save, in the same way he chooses those whom He will not save. There are some Calvinists who reject this idea, saying that God chooses His elect while everyone else makes their own choice to be condemned. A six-point Calvinist though, believes that God chooses some for salvation and some for perdition and that He does so not on the basis that some people are better or worse than others, but simply through His sovereign choice.

The seventh-point of Calvinism, at least according to John Piper (and I’m uncertain whether others regard this as the seventh point) is the best-of-all-possible worlds, which “means that God governs the course of history so that, in the long run, His glory will be more fully displayed and His people more fully satisfied than would have been the case in any other world.” Yet even someone who is willing to extend Calvinism beyond the five points is not “hyper.” A seven-point Calvinist is not a hyper-Calvinist.

An Enthusiastic Calvinist, or a person who really, really likes to talk about these doctrines, is also not a hyper-Calvinist. Someone who is an ardent Calvinist, who believes in these doctrines and talks about nothing else is still not “hyper” according to the historic use of the word.

So what, then, is a hyper-Calvinist?

Part of the confusion about this term no doubt arises from the use of the prefix “hyper.” “Hyper” does not refer, as many might think, to enthusiasm or excitement. Rather its basic meaning is along the lines of “excessive or excessively.” You might think of the word hyperactive which means “excessively active.” Hyper- comes from the Greek prefix huper-, which comes from the preposition huper, meaning “over, beyond.” So a hyper-Calvinist is one who goes beyond and over the bounds of what Calvinism teaches (and thus over the bounds of what the Bible teaches). He is excessive in his application of the doctrines. This manifests itself in an over-emphasis of one aspect of God’s character at the expense of another. Hyper-Calvinists emphasize God’s sovereignty but de-emphasize God’s love. They tend to set God’s sovereignty at odds with the clear biblical call to human responsibility. We can see how these are worked out as we look at a concise definition of the term. Phil Johnson, who has done extensive research on this subject very helpfully defines hyper-Calvinists using a five-fold definition. A hyper-Calvinist is one who:

1. Denies that the gospel call applies to all who hear, OR
2. Denies that faith is the duty of every sinner, OR
3. Denies that the gospel makes any “offer” of Christ, salvation, or mercy to the non-elect (or denies that the offer of divine mercy is free and universal), OR
4. Denies that there is such a thing as “common grace,” OR
5. Denies that God has any sort of love for the non-elect.

As Phil says, “All five varieties of hyper-Calvinism undermine evangelism or twist the gospel message.” So this is the key to understanding hyper-Calvinism: it undermines evangelism and/or somehow distorts the gospel message.

Probably the most distinguishing characteristic of a Hyper-Calvinist is an unwillingness to evangelize at all, or to evangelize without extending a call to accept and believe the gospel. An example of a hyper-Calvinistic confession makes this clear. Article 33 of Articles of Faith of the Gospel Standard Aid and Poor Relief Societies says, “Therefore, that for ministers in the present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them to savingly repent, believe, and receive Christ, or perform any other acts dependent upon the new creative power of the Holy Ghost, is, on the one hand, to imply creature power, and on the other, to deny the doctrine of special redemption.” In other words, they say, to command people to turn from their sin and to repent is to command them to do something they are unable to do for this would deny the doctrine of particular redemption. Yet this teaching is clearly at odds with the Bible’s call for all men to believe. The offer of the gospel is universal and God truly does command all men to heed it. Faith is a duty for all men. God’s common grace extends to all men and, while God does not love elect and non-elect in the same way, the Bible is clear that He does love all that He has created.

Keep that five-fold definition in mind and you’ll have a good idea of what it truly means to be a hyper-Calvinist. Of course I have little confidence that articles like this one will make any real difference. The term hyper-Calvinist is a convenient and baggage-filled one to lob into an argument or discussion. But at least now we know whether or not we truly fit that mold!