Category: Reflections

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The Grace of Baptism

The question of baptism and its recipients is truly a matter of grace and not of works. It was my Calvinism that led me away from credo-baptism. I knew–though it took me a while to act on it–that grace was more than a mere soteriological category. Grace was everything and in every act of God for us. The question of an infant’s ability never crossed my mind as a barrier to accepting covenant baptism. The question of God’s grace was the key that unlocked the baptismal font.

Baptism is a heavenly Pentecost. The Spirit is poured, not we who pour ourselves. Everything is of grace; Gratia sunt omnia. God identifies us as His own from the beginning as He did with creation and then He christens us with His spirit. Baptism is the divine hovering. Baptism is gracious because through it God re-enacts the creation of the world. In baptism we are a new creation. a God has copyrighted the world. He labels, gifts, and graces. Man does not have that capacity; man does not create in and of himself, therefore man cannot change his own identity.  We are imitators, but yet only capable of imitating because God graces us with His artistic gifts.

In the beginning, the world is first identified by the Triune God (Gen. 1) and then it is called to praise that God (Ps. 19). We are first identity-less (dark and void), and then God fills us with His Spirit (light and life). Baptism is all of grace. We were void and empty. God looked at us (Ezk. 16) and washed us and clothed us with fine clothing (Ps. 45).

Infant baptism is of grace because it is the re-enacting of creation. Creation begins in darkness– as in a womb– and is washed. It is like our God to destroy nations with fire and to create new ones with a few drops of water.

  1. Thanks to Jonathan Bonomo for this last comment  (back)
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Parental Spontaneity

Have you ever been in the middle of a phone call or a conversation with someone else and been interrupted by your children? I have many times, and I am certain I have not always responded the right way. To say parenting is difficult is a profound understatement. As I mentioned in my little booklet, The Trinitarian Father, being a parent requires that you embody many roles at the same time. Paul Tripp summarized this when he says that parenting demands spontaneity:

Parenting is all about living by the principle of prepared spontaneity. You don’t really know what’s going to happen next. You don’t really know when you’ll have enforce a command, intervene in an argument, confront a wrong, holdout for a better way, remind someone of a truth, call for forgiveness, lead someone to confession, point to Jesus, restore peace, hold someone accountable, explain a wisdom principle, give a hug of love, laugh in the face of adversity, help someone complete a task, mediate an argument, stop with someone and pray, assist someone to see their heart, or talk once again about what it means to live together in a community of love. a

We are not just speaking of making up rules as we go, but of a prepared spontaneity. This demands wisdom; wisdom that at times is not available in a handy “how to” book. Wisdom that needs to be gained in community; a community that struggles together with you and is not afraid to consider and learn from their mistakes.

What is easier? To ground a child after an act of disobedience or to speak and nurture a child after the act? What is easier? To separate two children after a dispute and send them to their separate rooms or to engage them each and teach them how to confess sin and find reconciliation? Parenting is hard because dealing with the consequences of our children’s sin is time consuming.

Instead of dealing with each issue the easy way, and instead of treating each sin as an interruption, the ways of God demand that we change our attitude about these things and realize that parenting “is never an interruption.” b We should look at our roles as parents as roles that demand constant interruption. When children rebel that history of rebellion is filled with fathers and mothers (mainly fathers) who did not use wisdom when their plans were interrupted, but who rather chose the easy way out.

We need to be spontaneous in our parenting, but not spontaneous to apply easy-fix answers,  but spontaneous enough to be interrupted regularly, and then choose the strategy of long-term discipleship.

  1. Parenting: It’s Never an Interruption  (back)
  2. Ibid.  (back)
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10 Reasons to Sing the Psalms

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Many of us grew up in theological backgrounds where the psalms were known, but not sung. These theological backgrounds are anomalies throughout the history of the Church. E.F. Harrison observed that “Psalmody was a part of the synagogue service that naturally passed over into the life of the church.” Calvin Stapert speaks of the fathers’ “enthusiastic promotion of psalm-singing” which he says, “reached an unprecedented peak in the fourth century.” James McKinnon speaks of “an unprecedented wave of enthusiasm” for the psalms in the second half of the fourth century. Hughes Oliphint Old argued that Calvin appealed to the church historians (e.g. Eusebius, Socrates, Sozomen) as well as the church fathers (e.g. Augustine, Basil, Chrysostom) for the singing of psalms. While the Reformers did not advocate the exclusive singing of Psalms they did express “a partiality for Psalms and hymns drawn from Scripture.” a 

The Reformer Martin Luther urged that Psalms be sung by congregations so that “the Word of God may be among the people also in the form of music b.“ By the end of the 19th century, however, most hymnals produced had limited psalms to a couple of well-known pieces like Old One-Hundredth. Beyond that, scriptural references had all but disappeared. Terry Johnson summarized the state of psalmlessness:

This eclipse of psalmody in the late nineteenth century is quite unprecedented. The psalms, as we have seen, have been the dominant form of church song beginning with the Church Fathers, all through the Middle Ages, during the Reformation and Post-Reformation eras, and into the modern era. By the beginning of the twentieth century the church had lost the voice through which it had expressed its sung praise for more than 1800 years. c

Though the last hundred years were not psalm-friendly, we have seen in the last 30 years a kind of revival of psalmody in the modern church, especially in the Reformed tradition. New hymnals, like the Cantus Christi, and many others are including old and new psalms ( metrical and chants).

So why should we sing the psalms? Aren’t the 19th century hymns and contemporary songs sufficient to fulfill the worship demands of the modern congregation?

The answer is a resounding no!

There are ten reasons I believe congregations should begin to sing psalms once again:

First, Psalm-singing is an explicit biblical command (Ps. 27:6). The Scriptures encourage us to sing “psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col. 3:16). To have the word of Christ dwell in you richly means to invest in the rich beauty of the Psalter. How can we sing what we do not know? Is there a better way to internalize the word than to sing it?

Second, Psalm-singing was the ancient practice of the Church and it continued for 1,800 years. We honor our forefathers and our history when we sing their songs.

Third, Calvin observed that the psalms are “An Anatomy of all Parts of the Soul; for there is not an emotion of which any one can be conscious that it is not represented here as a mirror.” The psalms are satisfying to the human being. We are homos adorans; worship beings. God is not against emotions, he is against emotionalism. The Psalter is an emotional book. It provides comfort for the people of God at different stages of life. As a minister I have never once walked into a hospital room and been asked to read a text from Leviticus or Romans, but rather every time I have been asked to read a psalm (most often Psalm 23). The psalms reach deep inside our humanity in time of pain.

Fourth, singing the psalms builds our Christian piety. It is nurturing to our souls. It is God’s devotional book; God’s hymnal. Singing the psalms restores the joy of our salvation. Ask me what book of the Bible I would take to a desert island, and I will not hesitate to say “The Psalms.”

Fifth, the psalms are ultimately made for the body. You may sing the psalms on your own, but they reach their culmination when sung together. They are meant to be roared (Ps. 47:1), because they were written by the Lion of Judah. When we sing together we are both being edified and edifying one another. “We sing because in singing we join together in common breath and melody in a manner that no other medium can duplicate…We become an assembly unified in purpose and thought. And by our singing, we hear God’s Word for us, and the world hears it loud and clear.” d

Sixth, we should sing the Psalms because they re-shape us; they re-orient our attention. We are a people constantly being sanctified by the Spirit of God, and the Spirit has specifically inspired 150 psalms for our sanctification. How should we pray? How should we ask? How should we lament? The Psalms helps us to answer these questions, and thus shape us more and more after the image of Christ.

Seventh, by singing the Psalms we are worshiping the Spirit. The Spirit hovers, shapes, re-makes in the Bible. He is the music of God in the world. In an age when the Third Person of the Trinity has become the source of theological confusion, the Psalms keeps us focused on His role and purposes in history.

Eighth, we should sing the Psalms because our current songs are often cheap and shallow. The Psalms are rich and full of substance. If we wonder why the evangelical community is so powerless, one reason for this is its trivialized worship. Modern worship is often a pietistic exercise, which is manifested in poorly constructed and pessimistic theology. But the Psalms teaches us that God is full of mercy and powerful over all His enemies (Ps. 2). The Psalms are political statements. They are direct attacks on those who challenge the supremacy of King Jesus.

Ninth, the Psalms should be sung because our children need them. Our little ones need to know the God they worship in profound ways from their earliest days. We become what we worship, and so our children will become what we sing.

Tenth, you should sing the Psalms because the world needs them. The world does not need a weak Gospel. She sees plenty of it already. She needs to hear a Gospel of a God who delights in praise, who will not allow evil to go unpunished, and who prepares a table for us.

This may all sound daunting and strange. But I’d encourage you to take that first step. What first may appear to be strange may become a wonderful journey into praise and thanksgiving to the God from whom all blessings flow.

For more information on how to sing the psalms, or for resources, please contact me at uriesou@gmail.com.

  1. See Terry Johnson’s The History of Psalm Singing in the Church; I depended heavily on that article for the quotes on this paragraph  (back)
  2. Luther, Martin. Tischreden. No. 2545. Quoted in F. Blume et al., Protestant Church Music (New York: W.W. Norton and Company, Inc., 1974  (back)
  3. Ibid.  (back)
  4. From the article: “Why do we sing the Psalms?”  (back)
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I Give Thanks

Paul’s letter to the Philippians is filled with thanksgiving. Calvin writes that when Paul refers to things that are joyful he breaks forth in thanksgiving, which, Calvin observes, “is a practice we ought also to be familiar.”

Thanksgiving is the antidote to bitterness and gossip. How often do we falsely accuse others only to boost our own selfish interests? Thanksgiving is the reaction of someone overwhelmed by the goodness of God. It is the by-product of a life-story that echoes praise. Be certain that when bitterness and selfishness arise it is out of an ungrateful heart.

This is another reason worship is so central to the life of the church. Worship is a thanksgiving gathering. The very word we use for the Lord’s Supper, namely Eucharist, means thanksgiving. Worship is practice in giving thanks.

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Eschatology, Poythress, and the Hallelujah Chorus

I hope to write in the next 18 months a short booklet on eschatology. I have written some papers in the past, but have not been able to provide a general outline, specifically of the postmillennial hope, and its contrast with other millennial positions.

Obviously, there are many wonderful works out there. From John Jefferson Davis to Keith Mathison, and the multitude of theonomic works from the 70’s and 80’s, namely, many of David Chilton’s work (especially his Revelation commentary).

At the same time, there still seems to be a dearth of introductory works at a more layman level. The typical parishioner who has sat under postmillennial preaching for years still finds himself confused by all the labels used. If he has not been immersed in a reformational vocabulary, he is bound to confuse categories and chronology. Naturally, they find themselves incapable of articulating why this optimistic vision contains a progression beginning in Genesis and flowing throughout the New Covenant writings.

Panel Discussion on Eschatology

I listened recently to a panel discussion on eschatology at ETS held some years ago. The postmil advocate (a conspicuous minority in that room) offered a helpful treatment of the chronology of I Corinthians 15:22-26. While helpful, that type of assessment needs to be incorporated into the broader corpus of the Scriptures. For instance, I find it unfathomable to begin a conversation on eschatology without considering the promise of Genesis 3:15 and the motif that is unfolded throughout the other books, namely Judges with its five-fold illustrations of head-crushing.

Poythress, a noble advocate of the Amillennial view, sees the postmil vision more adequately than most, but still does not see why the vision of the Puritans, for example, is a vision of a christianized society.  He argues, in this panel discussion, that if postmil advocates were to focus more on the Second Coming then he would have more in common with them. Well, there is no doubt we focus on the Second Coming, the final parousia, but history is a progression. We look to the coming of Christ at the end of history while not discounting the purposes of Christ throughout history and in history.

The famous Hallelujah chorus grasped this already-ness of the kingdom:

The kingdom of this world
Is become the kingdom of our Lord,
And of His Christ, and of His Christ;
And He shall reign for ever and ever,
For ever and ever, forever and ever,

King of kings, and Lord of lords,
King of kings, and Lord of lords,
And Lord of lords,
And He shall reign,
And He shall reign forever and ever,
King of kings, forever and ever,
And Lord of lords,
Hallelujah! Hallelujah!

We are in full agreement concerning the restoration of the world. And to quote Poythress, we are not waiting for the dissolving of the cosmos, but its restoration, while at the same time we need to believe and trust that the enthronement of King Jesus means the de-thronement of Christ’s enemies. If it is true that he must reign until all his enemies are under his feet, then this reign is quantitative, not just merely spiritualized.

The Gospel promises a discipled world (Mat. 20:18-20) and discipleship and baptism imply a qualitative and quantitative narrative of history. This tangibility of the Gospel vision is the hope of the consistent eschatology of the Scriptures.

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Authorship Thoughts

Over the years both in undergraduate and graduate studies I have been exposed to a host of New Testament authorship issues. I have been bombarded with alternative authorship theories on every New Testament book. From Mark to Paul, everything has been questioned. Yet the more I ponder this issue the more confidence I have in the historical designation of these books. It may perhaps be my naive trust in the labors of our forefathers, but when I consider the 18th and 19th century motives of scholars on books like Philippians, it seems clear that their motives are not shaped by divine authorship as much as the latest critical consensus.

My thoughts on Hebrews are pretty clear, and I am willing to concede some healthy debate on the matter, but to begin to deny the authorship of Paul on what has long been considered Pauline authorship books is rather futile.

Beyond that, we believe that the Spirit of God inspired these men to write. Though their humanity is not absent in their writings, though their personalities show forth, yet they are being led by the Third Person of the Trinity. The Spirit of God can re-direct certain authors to alter their style of writing to fit particular circumstances and to minister to particular groups of people.

It also appears that in order to maintain so called objectivity and scholarship, some thinkers direct their attention away from the obvious author in order to scrutinize the book through the lens of critical scholarship. This tactic seems unhelpful and only adds confusion to the authorship question. Questions like: “Would Paul really write like this,” only accentuate the problem. The real question should be: “Our forefathers have largely accepted Pauline authorship, and if this is the case, though this language may not appear to be as consistent with other Pauline writings, could the Spirit direct this genius named Paul to write in such a way?” When such questions are asked, I believe the answer will be clearer. I am not asserting that there has always consensus in the past (Hebrews as an example), but that the majority position was generally clear (with minor exceptions).

The principle seems clear: when in doubt stick with the most obvious answer and that which has been historically prevalent.

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The Ways of God

The ways of God confound the human mind. One would expect a divine finger to snap and create the world instantaneously. But he took his time and artistically prepared his home in six days.

One would expect that God would settle the world’s problems in Genesis four as quickly as those problems arrived in Genesis three. But God took centuries to begin the definitive undoing of the world’s problems.

One would expect that God would take a godly king to rebuke the powers of evil and transform civilization in one generation. But God waited until the true king was born many generations later.

One would expect that God would take his own son and exalt him before death. But God killed his son on a tree; cross before crown.

The ways of God are intentionally perplexing to the ways of man. It is so because his ways are not our ways.

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Book Review: Gods at War: Defeating the Idols that Battle for your Heart by Kyle Idleman

These days I rarely finish a book. I am currently reading through so many books I can barely keep track of which ones. I usually peruse a book, find what I want, and leave it buried in my increasing treasury of books on Kindle. This changed recently. In preparation for a sermon on idolatry I came across Kyle Idleman’s book entitled Gods at War. The book title caught my attention and so I downloaded it into my kindle and two seconds later there it was. I confess I had never heard of Pastor Idleman, and my first impressions of a mega pastor (which he is; pastor of the fourth largest church in the country) have not changed. The writing style filled with little stories and illustrations hurt my intellectual feelings from the start. But then I just kept reading it. The side bars with research and even the funny footnotes kept me reading it.

The reading is meant for a lay audience, but I confess this pastor needed it just as much. Idleman argues that “until that god is dethroned, and the Lord God takes his rightful place, you will not have victory” (22). I am not even sure where to start. I have had so many idols over the years.

As I read the book I realized that the premise was not much different than the biblical theological work of G.K. Beale who wrote that we are what we worship, whether for our ruin or for our good. Beale wrote his work in an academically driven style. Idleman is Beale for Dummies.

The time I waste. The things I treasure. Everything had become a god. “Never in the history of humanity has there been so much entertainment and so little satisfaction” (121). I am so easily entertained, and yet that entertainment fails to find the satisfaction that it intends to give. Why? because it is not meant to give it.

Who is your god? That question kept coming back again and again to haunt me. I have read Keller and I am quite aware that the second commandment is more thorough than simply constructing a physical icon, it also deals with the heart of the matter; really, the heart is the matter.

What a simple, at times silly, but overall profoundly revealing book. Don’t read this book. If you do, you will start hunting more effectively for those gods that tempt you in every direction. Come to think of it, read it. Be a hunter. Choose this day whom you will serve. “You shall have no other gods before me,” says Yahweh.

*See also, We Become What We Worship by G.K. Beale

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The Ethics of Creation

When God made the world he made it in divine priority. He made all things with an agenda, and to use the oft-repeated line, “he saved the best for last.” He made man on day six, and at the end he breathed with the breath of perfection (Gen. 1:31): “And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.”

Could God have created man on day one or day three? No. This was a divine priority. Man was created last purposefully. He made him on day six and then affirmed (Gen. 1:26-28) that he was to be over all things. Man receives a place of honor in creation because he is made in the image of God.

Under the Old Covenant he crawled in his infancy. He was unable to do much, and so God gave him tutors, angels to keep watch over him. But as he grew in maturity, man learned to walk. He walked with a limp (Gen. 32) to remind him of his humble beginnings, but he became more theologically civilized and warrior-like, capable of confronting bigger challenges. But God never left man alone. He was never made to be alone. In the New Covenant, God takes man from crawlers to inheritors (Rom. 4:13). As a promise, the ascended Lord gives man his Spirit. He provides mature and able man a comforter and a divine guidance counselor, namely, the Third Person of the Holy Trinity.

All of this was already symbolized in the creation account, but needed to wait until the New Creation to be put into place. Man was always meant to have a place of prominence in God’s world. This prominence is a not a blank check, it is conditioned on the faithfulness of redeemed man to serve and fear Yahweh with grace and truth (Rom. 12:11).

But when this divine creational pattern is broken, the world is also broken. When the order of creation is switched, the world suffers ethical consequences. When trees and living things are placed at greater prominence than man, then we have a disordered creation. This is largely the fruit of the environmentalist movement.

When day six is not prioritized, the sacredness of life is also not treasured. Abortion is the result of a disordered creation narrative. When God said “Let us make man in our image,” he was prioritizing the life of man over the life of other created things. Yahweh stamped on mankind his image; and that image needs to be treasured above all else. The taking of human life is a phase of disorientation in the created order. It is a direct violation of the way things were meant to be.

The ethical consequences also apply to marriage. When day six is taken out of its place, the joining of man and woman—which is a joining officiated by God himself—is misplaced, and the doors of polygamy and sexual deviance are open (Rom. 1). And when mankind and current social norms disrespect the created order, God gives them over to their mis-prioritized minds. This is God’s way of saying that that which he made he made orderly and purposefully, and that order cannot be tampered with.

Ultimately, man can choose to honor God’s creational pattern, or build a week of their own. But if they do so, they will never come to the seventh day of rest.

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It’s Worth Defending

Evangelicals overall do a fine job at defending the trivial but struggle to defend the hard things. Machen observed long ago in his monumental Christianity and Liberalism that “it appears that the things that are sometimes thought to be hardest to defend are also the things that are most worth defending (8).”

Machen was deeply concerned about where the lines were being drawn. He was sure that if we abandoned this battle, we would be swallowed up by heresy and forsake the tremendous work of our godly forefathers. He saw liberalism as another religion altogether; a totally different class of religious expression than Christianity (7). He saw the resurrection, virgin birth, and the divinity of Jesus being threatened on a consistent basis. But, he argued, these are the battles worth fighting; they are the hard battles of the faith. Once we lose the creedal ground, we will sink into oblivion. For Machen, this was not an option.

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