Tag: Calvinism

ESV with Creeds and Confessions Review

ESV with Creeds and Confessions Review

 

 

Additional Photos

 

The Crossway ESV with Creeds and Confessions is everything I have come to expect from Crossway, who, incidentally, sent me a copy in black trutone free of charge in exchange for an honest review. I was not required to give a positive review, just an honest one.

 

Initially, I was actually surprised to find that this particular Bible did not blow me away. It is not a Bible that I dislike. It’s everything I have come to expect, sewn binding, good paper, etc. I like it and I enjoy using it but I don’t feel the same excitement that I get when I reach for other Crossway products such as my Literary Study Bible, Systematic Theology Bible, or the ESV Preaching Bible. HOWEVER, with more and more use the ESV with Creeds and Confessions has grown on me, so much so that I have recommended it several times to Christians who are new to what is commonly called Calvinism and are looking for a new Bible.

 

This Bible is very reserved, muted even. This does not surprise me as the most conservative Calvinists lean puritan and do not want a “flashy” Bible to take into the pulpit.

 

General Format

Essentially, the ESV with Creeds and Confessions is a large print ESV Bible, the back of which has the Reformed/Evangelical Confessions of Faith coupled with the Ancient Ecumenical Creeds. The font and layout are incredibly well done although it was not the layout I expected. (See next section)

 

What I Would Change

The original ESV with Creeds and Confessions was done by Schuyler Bibles a few years ago-it was an enlarged version of the New Classic Reference Edition with the Creeds and Confessions added in. I actually would have returned to that format. I would also move the Creeds and Confessions to locate them either in the front matter or between the testaments.  I would also add some lined notes pages. One could argue that this Bible is geared toward pastors and seminary professors so the lack of notes pages puzzles me. I would also remove the concordance, it seems a trifle unnecessary here-most of the people who would be picking up this particular Bible will most assuredly have plenty of other resources for in-depth topical study of the Bible.

 

Cover and Binding

The cover and binding are not unusual for Crossway. (I have the black trutone, which is Crossway’s polymer based imitation leather and includes a sewn binding. ) The TruTone Imitation Leather continues to get more and more convincing as Crossway continues to hone their craft.

 

It may surprise you to learn that, in many cases, I recommend Crossway’s TruTone before I recommend a genuine leather. I know a number of pastors who are on the go rather frequently and you don’t always want a more premium leather in your every -day carry Bible.

 

Paper, Layout, Font

Again there is nothing unusual here. The paper is bright white which works well with the black letter text. The text is laid out in double column paragraph format, approximately 12-point font. Crossway uses the Lexicon font family and continues to do so.

 

I think the Lexicon Font Family is more readable than most other Bible fonts on the market. I wear bifocals and frequently find ESV Bibles easier to read than other Bibles of similar size and font types.

 

The Creeds and Confessions

13 historic creeds and confessions are placed in the back, including the Apostles Creed (ca. 200–400), the Nicene Creed (325), the Athanasian Creed (381), the Chalcedonian Definition (451), the Augsburg Confession (1530), the Belgic Confession (1561), the Articles of Religion (1563), the Canons of Dort (1618–19), the Westminster Confession (1646), the London Baptist Confession (1689), the Heidelberg Catechism (1563), the Westminster Larger Catechism (1647), and the Westminster Shorter Catechism (1647) Introductions to each of the 13 creeds and confessions written by historian Chad Van Dixhoorn were included.

 

First and foremost, I am a Baptist so seeing the London Baptist Confession is major for me. There is a bias (No way around it) in the Reformed Community which suggests that Baptists are not really reformed. This is grossly inaccurate and pejorative so seeing the LBC included was a major win for us.

 

You will also note that the 3 Forms of Unity are included. The Three Forms of Unity is a collective name for the Belgic Confession, the Canons of Dort, and the Heidelberg Catechism, which reflect the doctrinal concerns of continental Calvinism and are accepted as official statements of doctrine by many of the Reformed churches. In short, these are foundational documents to Reformed Theology.

 

Our Anglican Brethren will also be glad to see that the 39 Articles of Religion are included as well. Many do not often think of the Anglicans as being reformed but they were an integral part of the Reformation in the United Kingdom.

 

Final Thoughts

The ESV with Creeds and Confessions is perfect for the modern day puritan. You will find it to be a very well made Bible but that is what defines Crossway- incredibly well made Bibles at very affordable price points.

 

My niggling little gripes aside, the ESV with Creeds and Confessions is a prime example of what makes Crossway the first choice in Bible for a host of people, especially the “Reformed Pastor.

What is Election? (guest post)

What is Election? (guest post)

The following is provided by our dear friend, the eminent theologian and most learned scholar, James Quiggle…

Some may not know what election is, others many not understand, and many may have heard only a distorted view of election. Here is a brief explanation. First a definition.

Election. The choice of a sovereign God, 1) to give the gift of grace-faith-salvation to effect the salvation of some sinners, and 2) to take no action, positive or negative, to either effect or deny salvation to other sinners. The decree of election includes all means necessary to effectuate salvation in those elected. [Quiggle, “Dictionary of Doctrinal Words,” s. v. “Election (1)”]

The Greek word translated “he chose” in Ephesians 1:4 (most versions) is eklégō [Zodhiates, s. v. “1586”]. The word means “to select, to choose,” and is translated choose, chose, chosen, or elect in twenty-two verses. This word, as used by the Greeks and Romans, and as used by the New Testament writers, does not necessarily imply an adverse or negative action toward those not chosen. Nor, as used by the New Testament writers in regard to election to salvation, does this word imply something meritorious in those chosen, or something undesirable in those not chosen. When used with regard to salvation, eklégō simply means God made a choice. [Quiggle, “God’s Choices,” 17.]

God, before he created anything, saw all human beings as sinners. In the foreordaining acts of God to sovereignly make a universe according to his purpose in creating, God created a sinless human being, Adam. God chose to allow Adam to choose his path in life. The choices available to Adam were continued submission and obedience to God’s authority, Genesis 2:17, or rebellion against God. Adam chose rebellion, Genesis 3:6. The principle of rebellion against God is known as “sin.” Adam’s disobedience to God’s commandment added the principle of rebellion, sin, to his human nature, permanently changing Adam from sinless to sinner.

Adam was the seminal and legal representative of his descendants: his sin became their sin. Seminally his sin became their sin because Adam’s sin changed his human nature, adding the principle of rebellion against God. When Adam procreated, his sinful nature was inherited by his descendants, Genesis 5:3. Thus, Romans 5:12, sin entered the world through one man’s sin and spread to all human beings, so that all in Adam die, 1 Corinthians 15:22. Legally, Adam was the representative of his race, the legal head because the seminal head. The judicial guilt of Adam’s sin was imputed to his descendants. (Just as the righteousness of Christ is imputed to those who are his “descendants,” not physically, but those who believe on him for salvation.)

God, then, in the process of his foreordaining choices, saw all human beings—the descendants of Adam— as sinners because of Adam’s sin. God sovereignly chose to save some sinners, justly leaving the rest as he found them. God never says why he made an electing choice, nor the reasons for the choice, nor the reasons for his particular choices (which individuals he would elect). God, with all his attributes acting in union and harmony, chose to establish a covenant relationship with some sinners, and bring them into that covenant through salvation. God made a decision of his will, not an emotional decision. God’s decision toward the non-elect to leave them as he found them, in their sin, was also not an emotional decision, but a decision of his will that, like the decision to elect some, would fulfill his purpose in creating.

God’s love and mercy in election was his decision to seek the best good for some sinners, without expectation of recompense or reciprocity, and without consideration of their merit (they had none) or demerit, 1 John 4:10. He made this decision without favoritism toward the elect. Those God elected were chosen in love and mercy (Ephesians 1:4; 2:4) to be saved, sanctified, and adopted, to the praise of his glory. That same love does not prevent any non-elect from choosing to come to God through faith in God’s testimony concerning salvation to believe and be saved.

Because election does not prejudice God against the non-elect, God would, in fact, act savingly toward any non-elect if they did choose to seek him and come to him for salvation. But their desire for their sin persuades them to make the choice to reject God. Sin is an attribute of fallen human nature, a principle or attribute of evil that motivates human beings to rebel against God, disobey his commandments, and seek a path in life apart from God. Sin has authority (dominion, rule) over the sinner, not as some invincible overlord, but as an innate part of human nature constructively working with all the other attributes of human nature to persuasively incline the will to choose an act of sinning. The evil attribute sin influences every other attribute with the inclination to sin, and in that sense sin can be said to dominate the will. The sinner freely chooses sinning because his will is of itself always inclined to choose sinning, and as being rebellious and disobedient toward God never desires to change its inclination to choose sinning to rebel against God, disobey his commandments, and seek a path in life apart from God.

The propitiation (atonement) Christ made on the cross for sin completely satisfied God’s justice for the crime of sin, all sin, 1 John 2:2; Romans 3:25. Propitiation (atonement) powers redemption, but propitiation is not redemption. Propitiation is directed toward God to satisfy God’s justice for the crime of sin. God’s justice being satisfied, God could act righteously to redeem sinners according to his sovereign choices.

God, for reasons suitable to his purpose in creating, reasons known only to himself, acted sovereignly to choose to redeem some sinners (election, Ephesians 1:4) by applying the merit of Christ’s propitiation, through his gift of grace-faith-salvation (Ephesians 2:8) to their spiritual need, thereby regenerating their soul, leading to the sinner’s exercise of faith, and the forgiveness of sins. Election guarantees the salvation of the elect, but neither helps nor hinders the non-elect, who could be saved, if they would freely choose to be saved. But the desire of the non-elect for their sin is so powerful they do not choose to be saved. Thus the necessity of God’s gift of grace-faith-salvation to effect faith and salvation in the sinner.

An illustration of election. The river of sinful humankind is justly racing toward the waterfall of death emptying into the lake of eternal fire; God reaches into the river and saves many; he prevents no one from swimming to the safety of the heavenly shore; he puts his saved people on the shore encouraging all to believe on Christ and be saved; he saves all that come to him by faith in his testimony of salvation.

A complete explanation of foreordination and election may be found in my book, “God’s Choices, the Doctrines of Foreordination, Election, and Predestination.”

1 John 2:2 and Calvinism

1 John 2:2 and Calvinism

While discussing Calvinism with a colleague, 1 John 2:2 came up.

Here is the text of the verse before we consider…

 “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”

It has been said that this verse poses a problem for Calvinism but I disagree. The text clearly demonstrates that anyone who wants to can be saved. What it does not address is the question of who wants to be saved.

We tend to overthink matters and thereby complicate things. Does Scripture teach Divine Election?  Yes. Does the Scripture teach that man is responsible for his sin? Yes. Does the Scripture teach that only the Elect are saved? Yes. Does the Scripture teach us who comprises the Elect? NO!! Therein lies the problem with being too rigid in certain systems. God does not make a habit of revealing anything more than we need to know. Therefore we get in trouble if we go further than He has revealed and presume to know that which is not our business.

1 John 2:2 is not a problem for Calvinists any more than it is a proof of Arminianism. It is simply a fact laid out in Scripture. Here is the fact: The penal substitutionary atoning death and resurrection of the Lord Jesus Christ is absolutely sufficient for anyone that wants to be saved. This particular verse does not speak to who it is that would want to be saved and there need not be any controversy over the verse. In fact the only reason there is a controversy is that humand create one where one need not exist.

Chosen for Salvation

Chosen for Salvation

There is a teaching, which I have come to embrace, that may well be the most divisive in the church, that of Unconditional Sovereign Election or as I call it, being chosen for salvation. On both sides of the soteriological coin, we see that God chooses some to be saved from wrath and damnation, so that is not debated. What is debated however, are the twin doctrines of election and grace. I would like to look, briefly at these…

The Belgic Confession teaches us:

  1. Of Eternal Election

We believe that all the posterity of Adam being thus fallen into perdition and ruin, by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: Merciful, since he delivers and preserves from this perdition all, whom he, in his eternal and unchangeable counsel of mere goodness, has elected in Christ Jesus our Lord, without any respect to their works: Just, in leaving others in the fall and perdition wherein they have involved themselves.

The Scriptures Declare:

  • II Thessalonians 2:13: God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.
  • Matthew 24:24: There shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.
  • Matthew 24:31: And they (the angels) shall gather together His elect from the four winds, from one end of heaven to the other.
  • Mark 13:20: For the elect’s sake, whom He chose, He shortened those days (at the destruction of Jerusalem).
  • I Thessalonians 1:4: Knowing, brethren, beloved of God, your election.
  • Romans 11:7: The elect obtained it, and the rest were hardened.
  • I Timothy 5:21: I charge thee in the sight of God, and Jesus Christ, and the elect angels.
  • Romans 8:33: Who shall lay anything to the charge of God’s elect?
  • Romans 11:5: (In comparison with Elijah’s time) Even so at the present time also there is a remnant according to the election of grace.
  • II Timothy 2:10: I endure all things for the elect’s sake.
  • Titus 1:1: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect.
  • I Peter 1:1: Peter, an apostle of Jesus Christ, to the elect.
  • I Peter 5:13: She that is in Babylon, elect together with you.
  • I Peter 2:9: But ye are an elect race.
  • I Thessalonians 5:9: For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ.
  • Acts 13:48: And as the Gentiles heard this, they were glad, and glorified the word of God; and as many as were ordained to eternal life believed.
  • John 17:9: I (Jesus) pray not for the world, but for those whom thou hast given me; for they are thine.
  • John 6:37: All that the Father giveth me shall come unto me.
  • John 6:65: No man can come unto me except it be given unto him of the Father.
  • John 13:18: I speak not of you all; I know whom I have chosen.
  • John 15:16: Ye did not choose me, but I chose you.
  • Ps 105:6: Ye children of Jacob, His chosen ones.
  • Rom. 9:23: Vessels of mercy, which He afore prepared unto glory.

Further…

Ephesians 1:3-15

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

12 That we should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

 

Romans 9:11-14

11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. 14 What shall we say then? Is there unrighteousness with God? God forbid.

I almost feel like commenting further would be to presume upon the Scripture as if I, who am less than the least of the righteous, could add anything to the Word of the Lord. On many occasions, I have heard Dr. Sproul say that the question should not be “Is Jesus the only way? or Why is Jesus the only way? but that the question, rather, ought to be, “Why should there be any way of salvation at all?” I would say the same of election. It is no marvel that God should save some and allow others to be damned; it is a marvel that He should save any at all.

We believe and teach that man is totally depraved and unable to choose to do right; in our flesh dwells no good thing (Romans 7:18), there is none who does what is right on his own (Romans 3:10). In Isaiah 64:6 we see that our righteousness is as filthy rags. Now let me be blunt; that is the very cleaned up version that you will see in your Bible. What it actually says is that all our righteousness is like menstrual cloths, not a pretty thing to think about. We are, basically, hopeless and helpless. But…

“God, before the foundation of the world, chose to make certain individuals the objects of His unmerited favor or special grace (Mark 13:20; Ephesians 1:4-5; Revelation 13:8; Revelation 17:8). These individuals from every tribe, tongue and nation were chosen by God for adoption, not because of anything they would do but because of His sovereign will (Romans 9:11-13; Romans 9:16; Romans 10:20; 1 Corinthians 1:27-29; 2 Timothy 1:9). God could have chosen to save all men (He certainly has the power and authority to do so), and He could have chosen to save no one (He is under no obligation to save anyone). He instead chose to save some and leave others to the consequences of their sin (Exodus 33:19; Deuteronomy 7:6-7; Romans 9:10-24; Acts 13:48; 1 Peter 2:8).” {gotquestions.org}

I would be a first rate liar if I said this wasn’t difficult, especially since I am fairly certain that some people, who were very close to me in life, were most probably not elect. Being absolutely 100% honest with you, beloved, I have not a clue why God saves some and not others; neither do I have even the tiniest fraction of a clue how He decided whom He would elect. There are certain things which God keeps only to Himself and, while we may someday get a clue and understand why He allows things to be thus and so, we sometimes must do what is, honestly, difficult sometimes and that is to trust that the Holy God knows exactly what He is doing and will get the glory due Him alone.