Don Carson and John Piper turn 65 this year. One could forgive either of them for feeling they had pulled their weight and it was time to ease up. Neither of them seem to be minded to do so. And in their renewed determination to serve the body of Christ they have been goaded on by this email from one of their friends that I thought was worth sharing. There are a number of godly men today who are setting a similar example to youngsters like me in their mature years. (OK, so I know that to some young people, as I am now 40 I fall into this same older group, but really I still feel young!) I think of men like Jack Hayford who devotes serious amounts of time and energy to training pastors, and of Packer, Stott, Sproul, and, of course, Terry Virgo who I am sure will not simply relax as he grows older. As we age, may we not give up on serving God ourselves, and especially not on encouraging others in the way that Barnabas turned into an art form.

Perhaps this will prompt someone reading this to renewed faith that you can still be useful for Jesus as you grow older:

” [May I remind you of] Schlatter’s 11th hour productivity—nine critical commentaries, for example, published around or after his 80th birthday.

In fact, he published 13 major works beginning in 1926—four years past his 70th birthday.

This does not count a large number of shorter or more popular works. Nor his university lectures and seminars, which continued until [he was eighty], I believe.

Since neither of you smokes cigars at the rate he did (unless your Spurgeon sympathies are even more comprehensive than I am aware), you may well have even higher energy levels for even more years. May God grant it!”

Read more on John Piper’s blog.

According to J. I. Packer, Calvinism’s five points really boil down to one significant claim that underlies all the others. My friend, Scott Thomas, shared this on the Acts 29 blog:

“God saves sinners—and the force of this confession may not be weakened by disrupting the unity of the work of the Trinity, or by dividing the achievement of salvation between God and man and making the decisive part man’s own, or by soft-pedaling the sinner’s inability so as to allow him to share the praise of his salvation with his Saviour. This is the one point of Calvinistic soteriology which the “five points” are concerned to establish and Arminianism in all its forms to deny: namely, that sinners do not save themselves in any sense at all, but that salvation, first and last, whole and entire, past, present and future, is of the Lord, to whom be glory for ever; amen.”

J. I. Packer, “Introductory Essay” to John Owen’s The Death of Death in the Death of Christ (London: Banner of Truth, 1959), 4-5.

My buddy Mike shared this video of his new ESV Study Bible. Enjoy.

You can purchase an ESV Study Bible online.

My friends at Crossway continue to outdo themselves in the area of excellence. I sometimes think I should just issue a blanket recommendation—buy ANYTHING they print. But for some specifics, I thought I’d post some mini-reviews today. They have also recently started a book blog which has already had some great posts, so I’ve decided to award them a “Warnie Award,” which means that their headlines will appear in my sidebar from now on.

Here are a few Crossway books that have helped me as I have dipped into them in recent months:

THE SUPREMACY OF CHRIST IN A POSTMODERN WORLD
Each year the Desiring God Ministries Conference seems to spawn a book. This is one of them, and in it John Piper, D. A. Carson, Tim Keller, Mark Driscoll, Voddie Baucham, and David Wells all interact with the vital issues of how we can be both faithful to Scripture and relevant to the culture. Avoiding the extremes of compromise and alienation, this book charts a course we would be wise to follow carefully. Here is a quote to whet your appetite:

“This culture basically says that there is no rhyme or reason, so we’re here to make the most of it. Consume. Enjoy. That’s why we’re here. That is the overarching mentality in our culture, both inside and outside the Church, resulting in an unquenchable materialism and causing us to look at children as a blight and as a burden. While many in the poorest nations of the world talk about the number of children with which they can be blessed, we talk about the number of children we can afford. We have houses that are larger than they’ve ever had and families that are smaller than they’ve ever had…. Why? Because they get in the way of our consumption and our enjoyment” (page 60).

WHAT JESUS DEMANDS FROM THE WORLD
For a religion founded on the God-man Jesus, it is amazing how little attention we tend to give to what he said. John Piper’s book goes a long way to correcting this omission. If you thought commands and demands were only found in the Old Testament, this book will surprise you. Far from making things easier for us, Christ actually lays out a set of demands that far exceed the Old Testament law in their reach and challenge to us. Of course, he does this to show us our need for him, but nonetheless, empowered by the Spirit, we are intended to live as Jesus tells us. After all, he commanded us to make disciples of all nations and teach them to obey whatever he has commanded us (see Matthew 28). This book will help you understand and obey these commands.

IN MY PLACE CONDEMNED HE STOOD
We can never have too many books helping us to understand the glory of the cross and everything it accomplished for us. Mahaney recommends reading a book on the cross every year, so it’s no wonder he encouraged his friends in this endeavor, which brings together short essays from Mark Dever and J. I. Packer.

One other fantastic thing about Crossway is that they have published 29 books by Dr. Martyn Lloyd-Jones. I can’t comment on this author enough. Although based on sermons he preached decades ago, the books sound like they were written for the 21st century. More and more of his talks continue to be adapted for publication. They are supreme examples of what preaching should be like, but also function very well as books. If you haven’t discovered the Doctor yet, where have you been? His sermons are also available at mlj.org.uk. Here is an extract from one recent book, Compelling Christianity, based on Acts 8:

“The Christian message does not stop at the mere proclamation of the forgiveness of sins and reconciliation to God. It goes on to say say that this Gospel changes men and women. . . . Christ came into the world not only to bear my punishment and to reconcile me to God, but also to fit me for heaven. He came to do something to me that enables me to enjoy God even in this world. What is it? I must be “born again”….

That is it! We must be made anew, we need a new nature, a new heart, a new mind, we must be new persons. And he has come to do this for us. This is the wonderful, amazing, astounding doctrine of regeneration and rebirth.

This new creation is the act of God. The God who made the world and made man at the beginning makes us anew in Christ. Get rid forever of the notion that becoming a Christian simply means being forgiven or trying to be a little bit better than you were before; you cannot be….

He is there! I am not left to myself. I have a new nature. The Spirit is working in me, getting rid of the pollution, sanctifying me, preparing me for Glory; and even before I get there I have, in Christ, access to God” (pages 59-63).

Finally, I should not neglect to mention a commentary I found helpful when preparing my talks from Philippians earlier this year. It’s a slim volume that nevertheless manages to get to the pith of the message of this vital book. The “Preaching the Word” series deserves to be read.

I have now published all the Mark Driscoll material from his recent visit to the UK. Don’t miss the video interviews, and the Dwell material, as well as the talks from Brighton. There is a lot to absorb there. There are also three talks for church elders that I was not present at.

Since his return to the US, however, this man has been nothing short of busy!

He has interviewed J. I. Packer on Young Christian Leaders, and Homosexuality. He also wrote a series of blog posts on Spurgeon:

• Spurgeon is the Man, Part 1 — Introduction
• Spurgeon is the Man, Part 2 — Spurgeon was a Bible Guy
• Spurgeon Prayed, Laughed, Cared, and Evangelized, Part 3
• Spurgeon Wrote Books that the Haters Hated, Part 4
• Recap: Spurgeon is the Man Week

He has also preached a cracking sermon series which you can see here, and for which you can download notes by following the links. About fifty minutes into the first one he starts talking about our Newfrontiers prayer meeting. As he put it, it was like a prayer meeting on Pro-Plus. He then tells Mars Hill that some things are about to change around there, and gets them to pray for each other. Nice one!

Pray Like Jesus

The Lord’s Prayer

The Gethsemane Prayer

He has now departed for Australia for a well-earned holiday, but not before posting a blog from the airport, mentioning that his Macbook Pro is now loaded up with Logos software. (Get your Logos software from me with a 25 per cent discount if you are jealous.)

Oh, and I almost forgot. The cutest thing he has probably ever done is wave his built in MacBook Pro web cam at his rather noisy kids (where do they get that from???). The funniest bit is when he gets his wife to join in the fun. That expression is worth a thousand words! I hope his family enjoys him—he’s all theirs now, at least until the Australian preaching tour starts!

The guy is like a dynamo, and on top of all that, Crossway now has nine books listed with Mark Driscoll as an author (although some are not out yet). The ones I’ve seen are uniformly helpful and engaging, and I commend them highly! One that is coming soon is Death By Love, and the website has just been released. Looks fantastic.

I received the following two articles from the communications director of the UCCF, and they have been kind enough to give me permission to republish them here. The first article is by J. I. Packer, and the second one is by Richard Cunningham, and were originally published in a UCCF magazine.

Penal Substitution Revisited
J. I. Packer
Throughout my 63 years as an evangelical believer, the penal substitutionary understanding of the cross of Christ has been a flashpoint of controversy and division among Protestants. It was so before my time, in the bitter parting of ways between conservative and liberal evangelicals in the Church of England, and between the Inter-Varsity Fellowship (now UCCF) and SCM in the student world. It remains so, as liberalism keeps reinventing itself and luring evangelicals away from their heritage. Since one’s belief about the atonement is bound up with one’s belief about the character of God, the terms of the gospel and the Christian’s inner life, the intensity of the debate is understandable. If one view is right, others are more or less wrong, and the definition of Christianity itself comes to be at stake.

An evangelical theologian, dying, cabled a colleague: ‘I am so thankful for the active obedience (righteousness) of Christ. No hope without it.’ As I grow old, I want to tell everyone who will listen: ‘I am so thankful for the penal substitutionary death of Christ. No hope without it.’ That is where I come from now as I attempt this brief vindication of the best part of the best news that the world has ever heard.

It is impossible to focus the atonement properly until the biblical mode of Trinitarian and incarnational thought about Jesus Christ is embraced. The Trinitarian principle is that the three distinct persons within the divine unity, the Father, Son, and Holy Spirit, always work inseparably together, as in creation, so in providence and in every aspect of the work of redemption. The incarnational principle is that when the Son took to himself all the powers and capacities for experience that belong to human nature, and began to live through his human body, mind, and identity, his sense of being the Father’s Son was unaffected, and he knew and did his Father’s will, aided by the Spirit, at all times. It was with his own will and his own love mirroring the Father’s, therefore, that he took the place of human sinners exposed to divine judgment and laid down his life as a sacrifice for them, entering fully into the state and experience of death that was due to them. Then he rose from death to reign by the Father’s appointment in the kingdom of God. From his throne he sent the Spirit to induce faith in himself and in the saving work he had done, to communicate forgiveness and pardon, justification and adoption, to the penitent, and to unite all believers to himself to share his risen life in foretaste of the full life of heaven that is to come. Since all this was planned by the holy Three in their eternal solidarity of mutual love, and since the Father’s central purpose in it all was and is to glorify and exalt the Son as Saviour and Head of a new humanity, smartypants notions like “divine child abuse”, as a comment on the cross, are supremely silly, and as irrelevant and wrong as they could possibly be.

As in all the Creator’s interacting with the created order, there is here an element of transcendent mystery, comparable to fog in the distance hanging around a landscape, which the rising sun has effectively cleared for our view. What is stated above is clearly revealed in God’s own witness to himself in the Bible, and so must be given the status of non-negotiable fact.

Again, the atonement cannot be focused properly where the biblical view of God’s justice as one facet of his holiness, and of human willfulness as the root of our racial, communal and personal sinfulness and guilt, is not grasped. Justice, as Aristotle said long ago, is essentially giving everyone their due, and whatever more God’s justice (righteousness) means in the Bible, it certainly starts here, with retribution for wrongdoing. We see this as early as Genesis 3, and as late as Revelation 22:18-19, and consistently in-between. God’s mercy to guilty sinners is framed by his holy hostility (wrath) against their sins.

Human nature is radically twisted into an instinctive yet deliberate and ineradicable habit of God-defying or God-denying self-service, so that God’s requirement of perfect love to himself and others is permanently beyond our reach, and falling short of God’s standard marks our lives every day. What is due to us from God is condemnation and rejection.

The built-in function of the human mind that we call conscience tells everyone, uncomfortably, that when we have misbehaved we ought to suffer for it, and to that extent conscience is truly the voice of God.

Both Testaments, then, confirm that judicial retribution from God awaits those whose sins are not covered by a substitutionary sacrifice: in the Old Testament, the sacrifice of an animal; in the New Testament, the sacrifice of Christ. He, the holy Son of God in sinless human flesh, has endured what Calvin called ‘the pains of a condemned and lost person’ so that we, trusting him as our Saviour and Lord, might receive pardon for the past and a new life in him and with him for the present and future. Tellingly, Paul, having announced ‘the redemption that is in Christ Jesus, whom God put forward as a propitiation (i.e. wrath-quencher) by his blood, to be received by faith’, goes on to say: ‘This was . . . to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus’ (Romans 3:2-26, my emphasis). Just justification — justified justification — through the doing of justice in penal substitution, is integral to the message of the gospel.

Penal substitution, therefore, will not be focused properly till it is recognized that God’s redemptive love must not be conceived — misconceived, rather — as somehow triumphing and displacing God’s retributive justice, as if the Creator-Judge simply decided to let bygones be bygones. The measure of God’s holy love for us is that ‘while we were still sinners, Christ died for us’ and that ‘he . . . did not spare his own Son but gave him up for us all’ (Romans 5:8, 8:32). Evidently there was no alternative to paying that price if we were to be saved, so the Son, at the Father’s behest ‘through the eternal Spirit’ (Hebrews 9:14), paid it. Thus God ‘set aside . . . the record of debt that stood against us . . . nailing it to the cross’ (Colossians 2:14). Had we been among the watchers at Calvary, we should have seen, nailed to the cross, Pilate’s notice of Jesus’ alleged crime. But if, by faith, we look back to Calvary from where we now are, what we see is the list of our own unpaid debts of obedience to God, for which Christ paid the penalty in our place. Paul, having himself learned to do this, testified: ‘the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me’ (Galatians 2:20).

This text starts to show us how faith in Christ our penal substitute should be shaping our lives today; which will be my final point for reflection. Thirty years ago I wrote an analysis of insights basic to personal religion that faith in Christ as one’s penal substitute yields. Since I cannot improve on it, I cite it as it stands.

1. God, in Denney’s phrase, ‘condones nothing’, but judges all sin as it deserves, which Scripture affirms, and my conscience confirms, to be right.

2. My sins merit ultimate penal suffering and rejection from God’s presence (conscience also affirms this), and nothing I do can blot them out.
3. The penalty due to me for my sins, whatever it was, was paid for me by Jesus Christ, the Son of God, in his death on the cross.
4. Because this is so, I through faith in him am made ‘the righteousness of God in him’, i.e. I am justified; pardon, acceptance and sonship (to God) become mine.
5. Christ’s death for me is my sole ground of hope before God. ‘If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity’ (John Owen).
6. My faith in Christ is God’s own gift to me, given in virtue of Christ’s death for me: i.e. the cross procured it.
7. Christ’s death for me guarantees my preservation to glory.
8. Christ’s death for me is the measure and pledge of the love of the Father and Son to me.
9. Christ’s death for me calls and constrains me to trust, to worship, to love and to serve.

(Cited from Tyndale Bulletin 25, 1974, pp. 42-43)

A lawyer, having completed his argument, may declare that here he rests his case. I, having surveyed the penal substitutionary sacrifice of Christ afresh, now reaffirm that here I rest my hope. So, I believe, will all truly faithful believers.

In recent years, great strides in biblical theology and contemporary canonical exegesis have brought new precision to our grasp of the Bible’s overall story of how God’s plan to bless Israel, and through Israel the world, came to its climax in and through Christ. But I do not see how it can be denied that each New Testament book, whatever other job it may be doing, has in view, one way or another, Luther’s primary question: ‘How may a weak, perverse and guilty sinner find a gracious God?’; nor can it be denied that real Christianity only really starts when that discovery is made. And to the extent that modern developments, by filling our horizon with the great meta-narrative, distract us from pursuing Luther’s question in personal terms, they hinder as well as help in our appreciation of the gospel.

The Church is and will always be at its healthiest when every Christian can line up with every other Christian to sing P. P. Bliss’s simple words, which really say it all:

Bearing shame and scoffing rude
In my place condemned he stood,
Sealed my pardon with his blood
Hallelujah! What a Saviour!

EXPLANATORY NOTE
Following the unilateral termination of the Word Alive Partnership by Spring Harvest (over the issues of Steve Chalke’s denial of Penal Substitution and his resulting status as a non-speaker at Word Alive) UCCF and Keswick Ministries have formed a new partnership (chaired by Hugh Palmer) to deliver New Word Alive (an all age event) at PW next year with Don Carson, John Piper and Terry Virgo as the main speakers. In the light of this we have asked our Director, Richard Cunningham, to comment on the significance of this doctrine and the stand UCCF has taken on it.

The issue of Penal Substitutionary Atonement (PSA) can leave some Christians scratching their head wondering whether it is really worth falling out over such a nuanced, forensic-sounding doctrine. The reality (which Jim Packer draws out so magnificently . . . ) is that the Gospel itself is at stake.

PROBLEM FOR GOD
Would God be good if he was merely pained, disappointed, and hurt by our sin? If God is not filled with wrath (a settled righteous indignation) at human sin, how can he also be good, holy, and just?

“Standing with my boots deep in the reeking muck of a Rwandan mass grave where thousands of innocent people have been horribly slaughtered, I have no words, no meaning, no life, no hope—if there is not a God of history and time who is absolutely furious, absolutely burning with anger towards those who took it in their own hands to commit such acts.”

Gary Haugen (Former Director of the United Nations genocide investigation in Rwanda)

God’s primary business is not to dispense forgiveness on fallen human creatures, but to be true to his own Just and Holy character; to demonstrate the righteousness of his sovereign reign and so bring glory and honour to himself. Forgiveness only becomes possible if God in Christ is punished for our sin and thus manages to satisfy (propitiate) God’s wrath towards human wickedness.

PROBLEM FOR US
The unity that we enjoy as confessional evangelicals around the core Evangelical distinctives (such as PSA) is extremely precious. UCCF’s Doctrinal Basis is a wonderful unity document. For we are to be as exclusive as it demands (on the atonement for instance) and to be as inclusive as it allows. The temptation for Classical Evangelicals in such times is to get this the wrong way round and to maximise exclusiveness and minimise inclusiveness. This easily leads us to make too much of our tribal (that is cultural and stylistic) distinctives. Most (though not all) of the differences between confessional evangelicals (be they Anglican or NonConformist, Charismatic or non-Charismatic) are down to vocabulary, style, and culture. By contrast the differences between confessional Evangelicals and pragmatic/liberal Evangelicals (regardless of their other tribal loyalties—NonConformist, Charismatic, etc.) will, in time, become substantive, doctrinal, and (necessarily) ethical. If I do not hold firm to the doctrine of Penal Substitutionary Atonement, what will be the pastoral and ethical implications for my Christian faith?

LICENTIOUSNESS
On the one hand I might conclude that God has wonderfully and mysteriously expiated my sin. But I will wonder how a holy and just God can merely pronounce sin ‘forgiven’ since without the shedding of blood (a violent death) there is no forgiveness of sin (Hebrews 9:22). I may end up concluding that sin is not such a big deal to God and neither should it be for me.

LEGALISM
Alternatively, a denial of PSA will leave me with no assurance that God in Christ has taken my sin, and in exchange has imputed to me Christ’s righteousness. Consequently I will become unsure of my status before God and will do all I can to please him and merit his forgiveness. Liberalism invariably presents itself as balanced, attractive, and relevant. In reality it is death! For it will inevitably lead to either licentiousness or legalism. By contrast Confessional Evangelicalism leads us to a Grace-centred and Grace-motivated gospel:

How much more, then will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Hebrews 9:14)

I find it comforting to remind myself that this is not a new issue for the church. Richard Niebuhr makes the following comment on C19 liberalism:

A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross.

A PROBLEM SOLVED
But now (Christ) has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. (Hebrews 9:26)

The writer to the Hebrews contrasts the unfinished work of the OT priest (who is forever standing and sacrificing) with the finished work of Christ (who is now seated and waiting for his enemies to be made his footstool.) Hebrews 10:11-14

This is why Christ cried out, “It is finished.” (John 19:30). Not “I am finished.” No, this was a cry of triumph. “Finished” (teleo) is the word you would use having paid the last installment of the mortgage or a student would use it having sat their last exam. IT IS FINISHED! Nothing more to pay, nothing more to do—Finished!

NEW WORD ALIVE
By God’s grace the New Word Alive will get the exclusive/inclusive balance right. It will not be culturally narrow, emotionally clenched, or mean spirited anymore than it will be doctrinally liberal and ‘Open Evangelical’. As soon as I informed Don Carson, John Piper, and Terry Virgo (respectively) about our situation with Word Alive they instinctively recognised that this was a key moment for British Evangelicalism and made space in their over-busy diaries to be with us. We would be thrilled if you and a group from your church came to join us for this significant event as together we seek to serve the church and reach the world with the glorious gospel.