Lapsarian Theories: A Helpful Chart

“Are you supralapsarian or infralapsarian?” This question is one of those unique questions that indicates that someone has been reading something about or from the Reformed Scholastics (i.e., those from the second half of the sixteenth century through the end of the seventeenth), or, perhaps, they have recently been taking a course in theology. Because this is not a common topic of theological conversation, it can be confusing the first time people encounter it (and for a long time afterward). When I find students wrestling with understanding the conversation, I find they are often helped by a chart put together by B. B. Warfield at the end of his first chapter of Plan of Salvation.

I recently had a conversation with some church members who were trying to think through these concepts, so I went digging around for the chart. I think I just realized that there’s not really an easily accessible copy of the chart online (through a simple “Google search”), and the Monergism edition of Plan of Salvation has removed the chart. (There are some images of the chart, but not printable copies that I found quickly through a search). So, I took to Word and recreated the chart here. I don’t really have space on the page to have a footnote or anything like that on it, so if you decide to distribute it, please make some reference to B. B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Education, 1915), p. 33.

warfield-order-of-the-decrees-from-plan-of-salvation-p.-33Download

A Pattern in the Tabernacle

There are plenty of books one could read to see a number of the patterns in the Tabernacle (replicated in the Temple). As some of you know, I do a daily Bible reading at our church’s building. We just finished up Exodus, and there were a few patterns I was drawing out as we made our way through that book (e.g., early on I made comments on the connection of Moses to Noah, Jacob, and Joseph). One point I made was that the “forming and filling” of Gen 1 is seen in the construction of the tabernacle at the end of Exodus. I wanted to put these down, if only for my own reference later on; it might be helpful for you as well.

Gen 1: The Lord forms creation, fills it, culminates with man. It’s been well attested that the statement that “the earth was without form and void” sets the stage for the forming (Days 1–3) and filling (Days 4–6) of the earth. This culminates in the creation of man, and then, on day 7 (2:1–3), the glorification of God who rests.
Gen 2: The Lord forms the man, fills him; he forms a garden, fills it with all kinds of trees, & there he places the man he had formed. In some ways, the pattern of forming and filling is followed in chapter 2, though on a smaller scale, with the formation and filling of man (he’s filled with the breath of life), and with the formation (planting) and filling (causing trees to grow) of the garden in Eden.

Exodus 35-36: The tabernacle’s formed. While the instructions for the construction of the tabernacle are given earlier (Exodus 25 and following), the actual construction of it occurs in Exodus 35–36.
Exodus 37-38: The tabernacle’s filled. Technically, these chapters record the construction of the objects that will fill the tabernacle, which is recorded at the end of 39 and into 40.
Exodus 39: The priest is prepared. This chapter records the priest’s clothing.
Exodus 40: The sanctification and glory. Here, having formed everything, it is sanctified by oil, the glory of the Lord fills the tabernacle. In many ways, this is like what is recorded in Gen 1:31–2:3.

(We might say, then, that Leviticus records the rules for working and keeping [Gen 2:15] the tabernacle/temple)

How God Hardens: Some Words from Manton

Thomas Manton was an English Puritan pastor whose sermons are available as a multivolume set. In his sermons, you have something of an epitome of the Puritan method of preaching, but in its structure and in its style. As I was looking at Exodus this morning, I took a look at his sermon on Exodus 4:21, in which God says to Moses, “I will harden his [Pharaoh’s] heart.” In part of his sermon, Manton deals with the question of “How?,” the answer to which I think might be helpful for others. Here’s a summary of what he says (each point is developed more by him if you want to read it). Note that some are quotes while others are my own words.

We must answer “(1.) Negatively; (2.) Affirmatively.” In other words, we must say what God doesn’t do as well as what he does do.

“1. Negatively. In the explication of this matter we must avoid both extremes; some say too much of it, others too little.
[1.] We must not say too much, lest we leave a stain and blemish upon the divine glory.
(1.) God infuseth no hardness and sin as he infuseth grace…
(2.) God doth not excite the inward propension to sin; that is Satan’s work. He persuadeth it not; it hath neither command, nor approbation, nor influence, nor impulse from heaven. In all these ways we must look upon man’s sin…”

[2.] We must not say to little, such as those who say it happens by “bare prescience,” “idle permission,” nor “merely by desertion and suspension of grace.” “It was God’s will that Pharaoh should be hardened.

“2. Affirmatively.”

[1.] “By desertion, by taking away the restraints of grace.” This is followed by three clarifying points.

(1.) He owes no one

(2.) He knows how best to use evil for good

(3.) “There is an actual forfeiture. God is so far from being bound to continue grace, that he is bound in justice to withdraw what is given. When men stop their ears, God may shut them.”

[2.] “By … [handing over]. He delivereth them up to the power of Satan, who worketh upon the corrupt nature of man, and hardeneth it; he stirreth him up as the executioner of God’s curse”

[3.] Finally, there is an “active providence, which disposeth and propoundeth such objects as, meeting with a wicked heart, maketh it more hard.”

Of course, each of these points could be developed further than Manton does, but they give good guidelines for Christians as we wrestle with the question of God’s hardening of sinners. First, we must not say that he does it in the same way he does it to unbelievers. We often call this “asymmetry.” While God pours grace into our hearts, he does not pour sin into our hearts, nor does he move us to sin. While we’re at it, though, we don’t say he’s passive in the situation. Second, positively, we say that he ceases to graciously restrain and instead hands someone over to Satan and brings someone to a situation where they can indulge in the sins their hearts desire.

If you’d like to read him directly, this sermon is in volume 17, which can be purchased in hard copy here: https://banneroftruth.org/us/store/collected-workssets/volumes-16-17-mantons-works/ , or read online here: http://www.digitalpuritan.net/Digital%20Puritan%20Resources/Manton%2C%20Thomas/The%20Complete%20Works%20of%20Thomas%20Manton%20%28vol.17%29/%5BTM%5D%20Two%20sermons%20on%20Exodus%204.21.pdf

Pay Attention When Nobody’s Listening: A Help in Biblical Interpretation

One fascinating way by which you can be helped in your biblical interpretation is by paying attention to those times when nobody is listening. To explain what I mean, I’m going to give one demonstration of an apostolic hermeneutic and one further example. So, this article should be fairly brief.

First Peter 3

In 1 Peter 2:13–3:7, Peter provides a number of exhortations regarding Christian living in relation to others. As chapter 3 begins, he addresses wives and husbands, and to the wives he commands the inward beauty of a gentle and quiet spirit as they submit to their husbands. Then he makes a fascinating comment: “For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening” (3:5, ESV). He goes on to say that this is the sort of disposition her daughters should bear.

But where does Sarah call Abraham “lord?” In Genesis 18, when the three “men” (the Lord and two angels) come to Abraham. In that place, the Lord promises, again, the conception and birth of Isaac. Sarah, on the other hand, is in the tent listening in. We read, “So Sarah laughed to herself, saying, ‘After I am worn out, and my lord is old, shall I have pleasure?'” (18:12). Notice two particular items. First, it says that she laughed “to herself,” or “in herself.” This is an inward dialogue we are being given access to. What does she say in her heart? Of course, she says that she can’t believe that they will have children in their old age, but, and this is the point Peter wants us to see, she says, “my lord is old.” In her heart, where she thinks no one can hear her, she bears a disposition of honor to her husband. Peter tells Christian women to honor their husbands from and in their hearts as well.

Another Example

Just as one further example of where this sort of thing is made note of is Genesis 42. Joseph has already been through his great trial and has been the prime minister to Pharaoh for nine years at this point. His brothers then come to Egypt for food during the famine and don’t recognize Joseph, who accuses them of being spies. In vv. 21–23, we read, “Then they said to one another, ‘In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.’ And Reuben answered them, ‘Did I not tell you not to sin against the boy? But you did not listen. So now there comes a reckoning for his blood.’ They did not know that Joseph understood them, for there was an interpreter between them.” While this isn’t exactly the same as Sarah being by herself, it is a situation in which someone (or “someones”) think someone else can’t hear (or, rather, understand). Moses wants us to see this as significant, and, minimally, the significance is that the turmoil of soul present among the brothers and the strife that has arisen is not simply to try to impress Joseph. They don’t even know it’s Joseph, nor do they know that he can understand them. They really think the things they are saying. They are really remorseful over and concerned for the state of their brother.

Keep Listening

Though these are but two examples, and we could take others, such as the various religious leaders in the Gospels who think evil of Christ in their hearts, my goal was simple. When we read, we ought to listen to the things that are said when nobody’s listening. There, we are helped both in interpretation and in our ability to make moral judgments and grow in our understanding of how to live the Christian life (e.g., 1 Pet 3). Keep listening.

Bible Reading Plan

I developed a Bible reading plan a couple of years ago that goes through the OT once and NT twice, and includes Psalm readings (it sort of follows the Book of Common Prayer). The plan skips Sundays with the idea being that you might focus on the text of the sermons or select something else. I read through this publicly at our church every day, offering expository, doctrinal, and application comments as we go. having the plan allows people to keep on track if they can only attend occasionally. One sister who’s been attending went ahead and filled in the dates for 2024.

To print it, just open it in Adobe and “Print as Booklet.” You can then fold it up and stick it in your Bible.

Bible Reading Plan 2024 2.pdfDownload

Thirteen Differences Between Circumcision and Baptism, by Benjamin Keach

In his work defending credobaptism on the basis of Baptist covenant theology, Benjamin Keach notes 13 differences between circumcision and baptism. He admits, of course, that there are commonalities between the two ordinances. Nevertheless, these differences continue to stand. What I found so helpful is that the list collates what have been things I have thought of in a scattered manner in the past. I’m including it here so that, not only may it be a helpful reference for me (tucked away in a Word document on my computer), but it may also help others. You do not need to agree with every point, or with the exact way he words each point, to see the value of considering the differences he lists.

“3. And whereas you say, Baptism signifies the same things that Circumcision did: it is not true, as will appear to all understanding Men, if they consider these Particulars following, which are so many Disparities, viz.

(1.) Circumcision was a Shadow of Christ to come: Baptism is a Sign he is already come, was dead and buried.

(2.) Circumcision was a Sign of the Covenant made with Abraham and his natural Seed: Baptism is a Sign of the peculiar spiritual Priviledges made to Saints, as such, and no others.

(3.) Circumcision was a Domestick Action, i.e. to be done in the House: Baptism an Ecclesiastick, belonging to the Gospel-Church.

(4.) Circumcision was to be done by the Parents in that respect: Baptism is to be done only by Gospel-Ministers.

(5.) Circumcision was the cutting off the Fore-skin of the Flesh, which drew Blood: Baptism is to be done by dipping the whole Body into the Water without drawing of any Blood.

(6.) Circumcision belonged to Male Children only: Baptism belongs to Males and Females also.

(7.) Circumcision was to be done precisely on the eighth day: Baptism is not limited to any precise day.

(8.) Circumcision made a visible Impression on the Body, which the Party might perceive when he came to Age of Understanding: Baptism leaves no Impression on the Body.

(9.) Circumcision belonged to Abraham‘s House, to his Male Infants only, or such who were bought with his Money, and not the Male Infants of any other godly Men in his days, unless they join themselves to his Family. Baptism belongs to Believers in all Nations.

(10.) Circumcision bound those who came under that Rite, to keep the whole Law of Moses: Baptism signifies we are delivered from that Yoke of Bondage.

(11.) If Circumcision signified the same things, and consequently, particularly the sealing the Covenant of Grace; then those that were circumcised, needed not to be baptized, because sealed before with the same seal of that which signified the same thing: but Christ and all his Apostles, and many others who were circumcised, were nevertheless baptized.

(12.) Circumcision signified the taking away the Sins of the Flesh, or the Circumcision of the Heart: but Baptism signifies the Death, Burial, and Resurrection of Christ, which Circumcision did not.

(13.) Circumcision was to be a Partition-Wall betwixt Jew and Gentile; but Baptism testifieth that Jew and Gentile, Male and Female; Barbarian and Scythian, Bond and Free, are all one in Christ Jesus. Therefore there are invers Disparities and different Significations between Circumcision and Baptism.”

–Benjamin Keach, Rector Rectified and Corrected, 1692, pp. 5–6.

The Person of Christ Study Guide by Stephen Wellum

I am currently wrapping up a study with several individuals of Stephen Wellum’s The Person of Christ. Like our study of Mitch Chase’s Resurrection Hope, I developed study questions in order to help guide our conversation. See my previous post for the study questions for Chase’s book.

The Person of Christ Study GuideDownload

Reversing the Reformation: A Present Problem

As we remember the Reformation of the church that began in the sixteenth century, it is worth considering, not just nostalgically, whether the state of the church today is in need of Reformation (hint: it does). We could go through a number of the different types of issues that arose during the preceding centuries and were addressed in the Reformation. We could address any of the “Five Solas,” or Scripture’s authority for ordering our worship and our organization or the importance of the Lord’s Supper. As tempting as it would be to address many of those topics, my goal is to speak to one very particular item that I think Luther was helpful in recovering and that we (evangelical Protestants today) have real need for reformation: vocation.

In the preceding centuries (i.e., what has been called the “Middle Ages”), the idea of “vocation” had been associated with some sort of calling to ecclesiastical office. In the Reformation and the writings of Luther in particular, the value of every calling was highlighted as obedience to God. The godly baker and barber was no less able to serve God in his work than anyone else. In fact, Luther would sometimes point to the fact that some of those who imagined themselves to be particularly special were in fact operating on presumption. The Lord never ordained the office of “monk,” yet those who were monks thought quite highly of themselves. God did, on the other hand, give the work of being a wife and mother. This meant, according to Luther, that the wife and mother could be more confident that she was working according to the calling of God than the monk could.

Consider the situation today. Think of your own church and ask yourself, “Who are the people that are doing ‘the Lord’s work’?” Sure, you might immediately think of the elders and deacons. That one is easy and there is a Word of God for those offices. But think beyond that. Then ask yourself, “Is that a position ordained by God? Is that person working according to the Word of God?” You might then extend the question out to ‘the’ church, that is, to Christianity more broadly. Maybe you can think of particular “positions” in evangelicalism. We have had a proliferation of titles and positions, as though God’s Word is insufficient. Is the women’s ministry director doing the work of the Lord more than the wife who loves her husband and children, works at home, and gives the devil no opportunity for slander? Is the director of “ABC” Parachurch organization greater than the husband who provides for his family, honors those over him and under him in the workplace, and meditates on the Word of God morning and evening?

It is difficult for me not to see the correspondences between the current proliferation of “titles” in evangelicalism, both in local churches and in the broader “evangelical world,” and think, “this greatly undermines one of the great insights of Martin Luther.” There is great joy, freedom, and peace that comes with recognizing the value and dignity for those who simply seek to serve the Lord in the station in which they were called, to love God and neighbor in thankfulness for the salvation received in Christ. Monks, directors, and consultants are no better in the eyes of God than wives, workers, and school teachers.

7 Years of Ministry

As of today, I have been serving in ordained gospel ministry for seven years. In fact, I was ordained at Kosmosdale Baptist Church in Louisville, KY, and just this past weekend they invited me back to teach on the covenant of works for their men’s retreat. While I haven’t been consistent in this practice, I have tried in the past to list a few things I have learned in my time in ministry (for example, two years ago I had five things on a list). Here are seven things about ministry for you to remember as you serve in gospel ministry. These are simply reflective thoughts, and I would agree with things I’ve included in the past, so don’t think of this as the list.

1. Christ is Sufficient

The fundamental truth for all of life, and that includes ministry, is the fact that Christ is sufficient. Before we are ministers, we are Christians, and Christians depend wholly on Jesus. Christ ought to be the object of our adoration, our pleasure, and our hopes. Not only personally, but also in ministry, Christ is sufficient. As our example once said, “I determined to know nothing among you except Jesus Christ and him crucified.” Your people need Christ, even when they say they want something else. They need Christ in the sermons, in the hymns, in the prayers, in the pastoral visits, in the hallway conversations. And Christ really is sufficient.

2. Scripture is Sufficient

It is difficult to count the ways Scripture’s sufficiency may be compromised in ministry. Certainly, a chief way it may be compromised would be by viewing it as insufficient in the task of preaching. But threats to the sufficiency of Scripture appear in ministerial work in particular. What will you do as a church? What activities will you establish? What will your church calendar look like? Scripture is sufficient.

3. Problems are Everywhere

There is no perfect church. This is a simple statement that everyone can smile and nod to, but it is a reality that we must remember, especially in the ministry. It is often the case that brothers assume going into a church with “X” characteristic would make things really easy. For example, and this is one I hear often, it may be said, “If I just get into a confessional church, then everything will be easier.” Now, there is truth to that on some issues (you can freely speak about the Sabbath or the doctrine of God’s gracious election, or etc.), but there are going to be different things to work through, be wise about, and speak carefully. The task of pastoring is basically the same in every context.

4. Christians Love Jesus

This is crucial to remember: Christians love Jesus. The reason it is important to remember this is because, when things become difficult in relationships, leadership, or other areas, it can be easy to grow cynical. Be on guard against assuming that Christians don’t love Jesus. “If they don’t agree to go with me in this area, I don’t even know if they are truly Christian.” I once heard of a church in which the pastors wanted to start a school in the church, and the congregation was resistant. The pastors accused the church of rejecting him like the wicked men who led rebellion in the wilderness, and the church was split. It may be the case that they really were rebellious (I’m not privy to the details of the events myself), but ministers must be cautious about these sort of assumptions.

5. Christians Want to Follow Jesus

Tied to the previous point, not only do Christians love Jesus, but they want to follow him. Again, it would be easy to become distracted by the particular issues and forget that our key task is to lead people to follow Christ. In fact, as hard as it may be, ministers must ask themselves, “Do I want the congregation to do this because it’s simply something I want, or is it because I think it would be more consistent with their desire to follow Jesus?” This takes us back to the first two points as well. Christ and Scripture are sufficient, so the answer to this question should come from Scripture itself. I think Jesus would have us gather on the Lord’s Day, sing his praises, offer prayers to him and in his name according to the pattern he gave us (Matt 6), hear his Word, commune with him and his saints, and give for the relief of his people. Do I want our congregation to do this? Sure, and we do, but that’s not really the point. The point is that it is how together we follow Christ. We must assume that those in the membership want to follow Jesus. They are not Saul kicking against the goads, but believers who have taken up their cross.

6. Unity is a Key Theme in the Scriptures (esp. the NT)

About a year ago, I stumbled across a book by Anthony Burgess called Advancing Christian Unity. I had already been making my way through Philippians, but reading that book caused me to realize again just how much the book is focused on unity. Of course, it’s fairly common knowledge that Philippians is about humility and “other-focus,” so it wasn’t “new” per se. As I reflected on it, I realized just how much the apostolic message is call to unity. Romans, Galatians, and Ephesians all make clear statements about the unity of Jews and Gentiles in the gospel. First and Second Corinthians push us toward unity in very memorable ways. Philippians, of course, includes much content that exhorts us toward a Christ-like (Phil 2) other-oriented humble unity. It’s not just Paul. First John is where we read that you can’t be said to love God if you don’t love your brother. Third John offers something of a berating to those who did not seek unity regarding the missionary brothers. What’s my point? If “pursue unity” isn’t a large part of the minister’s message, he has likely missed a key component of New Testament teaching. As Protestants, it is easy to leave “that unity stuff” to the Papists, who make much of unity. But we must be cautious about abandoning Scripture’s teaching simply because someone else “messed it up.”

7. Doctrinal Compromise is Always a Threat

As we pursue unity in love, and as we assume the best of those to whom we minister, we must remember that doctrinal compromise is always a threat. Compromise does not often come because someone told us to abandon our position. In fact, it often comes because, in gentleness, we soften it. We believe in believer’s baptism, but this person who was baptized as an infant is such a sweet and evident believer. We believe in God’s sovereignty in salvation, but this kind saint is really struggling with seeing how it is consistent with their view of a loving God. We believe Scripture’s sufficiency, but these brothers or sisters want something that “isn’t that bad.” One of the greatest fears I have has been that I would compromise something I believe to be true simply because it is easier and does not rock the boat to go with the alternative.

Conclusion

In the past seven years, the Lord has taught me a lot, but, more than that, he has proven over and over the truthfulness of things he taught me before. Did I already know Christ is sufficient, Scripture is sufficient, that problems exist everywhere, Christians love Jesus and want to follow him, that unity is a key theme of Scripture and doctrinal compromise a constant threat? Of course I did. Nevertheless, these things have remained truths I have found proven as I continue to pray, read and study Scripture, and do the work ministry. I pray the Lord will continue to prove these truths to me for however long he decides to use this vessel of clay to carry forth his rich treasures.

Two Seminaries, Two Celebrations, Two Gifts to Reformed Baptists

This year marks the anniversary of two institutions that have been a great benefit to Reformed Baptists, in particular, but also to “Calvinistic evangelicalism” more broadly.

First, thirty years ago, Dr. R. Albert Mohler began his first year as President of the The Southern Baptist Theological Seminary. He was elected and installed for the express purpose of reforming the seminary due to the many departures it had made from its confessional heritage. I was reading his convocation address as I was thinking about my upcoming sermon on Philippians 4:1, and it struck me just how purposefully he was affirming the tradition of the Second London Baptist Confession of Faith even in his first address to the students and faculty. As the years have progressed, there has been a notable impact of SBTS on Reformed Baptists. If you look at the two orthodox Reformed Baptist seminaries available—CBTS and IRBS—those with some training at SBTS fill in several of the faculty members. That, however, is just one way it has influenced the RB movement among many that would probably be very difficult assess. Perhaps looking at pastors of RB churches would be another. Dr. Mohler’s original convocation address, which is called, “Don’t Just Do Something, Stand There,” can be read here: https://equip.sbts.edu/resource/dont-just-do-something-stand-there/.

The second institution celebrating this year is the International Reformed Baptist Seminary. Twenty-five years ago, this institution began as an institute at Westminster Seminary in Escondido, CA under the oversight of Dr. Jim Renihan. It was a program that offered Baptist alternatives to supplement some of the courses at WSCal, taught by him and qualified men whom he invited. A gradate received an M.Div. from WSCal and and a certificate from the Institute of Reformed Baptist Studies (same initials as now). Five years ago, the Institute relocated to the Dallas Metro (Mansfield, TX) to be established as a stand alone seminary offering full degree programs. The impact of this school on Reformed Baptists is obviously more direct, but it has also had a wider influence as literature and lectures by the various faculty have influenced Reformed-minded Christians more broadly. According to a recent announcement, the school just admitted 26 new students, and there are over 50 students enrolled in courses for the fall semester. Dr. Renihan’s convocation, which is an explanation of the concept of the seminary as a “school of the prophets” is available here: https://beta.sermonaudio.com/sermons/9112303212174/.

I am privileged to be involved in both institutions, being a graduate at every level (B.A., M.Div., ThM, PhD) from SBTS and currently an Online Teaching Assistant, as well as getting to serve as an adjunct professor of systematic theology at IRBS. It is a joy to have the opportunity to give to the works that have given so much to me. It is my prayer that the Lord would cause these schools to pursue fidelity to the teaching that was delivered in holy Scripture, summarized in our confessions, and proclaimed from our pulpits, and that he would only cause these works to increase. The harvest is plentiful, and I pray the Lord uses these works to train those laborers he has provided for it.