Herein these are redeemed from a most miserable, doleful state and condition that Christ had bowels of pity and compassion to. They are called out of darkness into marvelous light. They are brought out of cruel bondage. Their prison doors are opened, and they are taken out of the horrible pit and miry clay and saved from everlasting destruction. They that were lost are found, and they that were dead are alive again. And those whose welfare was dear to Christ, and that he prized as it were more than his own precious blood, are brought into happy circumstances ,are washed and cleansed and sanctified, are become the children of God, and do become excellent, beautiful and blessed persons; they have their souls adorned with the richest ornaments, are possessed of the most invaluable and durable riches; are brought to union with Christ with their whole hearts, to close with him and to love and choose him and follow him; are brought to a right to eternal pleasures and delights, and at last brought into paradise of God, to have tears wiped away from their eyes by him and to be feasted with Christ, and to be led by him to the living fountain of water. (79-80)

Of faithful ministers, he preached in the same sermon:

Faithful ministers of the Gospel will labor hard for the salvation of souls, and will deny themselves, and will be willing to undergo hardship as good soldiers of Jesus Christ. They will be of a spirit to spend and be spent for souls. But what are the labor of the most faithful and laborious of the ministers of the Gospel, and what is their self-denial in comparison of the labors and sufferings that Christ had gone through for souls, who has waded through a sea of blood and gone through a furnace of wrath for their salvation? He has purchased them with his own blood. No minister of Christ was expended and was spend for souls as their Master was. (p 80)

And of their joy in meeting with Christ, Edwards proclaimed:

And then how joyful will it be to them to consider that they have been instruments of so advancing the kingdom and glory of their Lord in the world and bringing home those to him that he has purchased with his blood. (81)

Edwards reminds us then of the goal, the manner and the joy of the work of the minister, as he serves the purposes of his Master. May these thoughts be impressed upon our minds.

What God’s righteousness never becomes, in the Jewish background which Paul is so richly summing up, is an attribute which is passed on to,
reckoned to, or imputed to, his people. Nor does Paul treat it in this way. What we find, rather, is that Paul is constantly (especially in Romans, where all but one of the occurrences of the phrase are found) dealing with the themes which from Isaiah to 4 Ezra cluster together with the question of God’s righteousness: how is God to be faithful to Israel, to Abraham, to the world? How will the covenant be fulfilled, and who will be discovered to be God’s covenant people when this happens? …1

Far from misunderstanding Wright, we see from this example that Wright affirms that the Bible does not teach, whether in the Old Testament or the New (at least in Paul) the idea of God imputing or reckoning righteousness to His people.

1. N.T. Wright “New Perspectives on Paul” from the 10th Edinburgh Dogmatics Conference: 25–28 August 2003. You can find this lecture here .

When we come to the New Testament we see that God’s people need the greater than Solomon, who is Himself the wisdom of God (1 Cor. 1). We need one “in whom are hidden all the treasures of wisdom and knowledge.” We need Him to rule us with His saving grace and wisdom. He is the one who fulfills the promise to Abraham and who rules the true descendants of Abraham (Gal. 3:9; 29) with His wisdom. In Him a people from every tongue, tribe, nation and language are redeemed (Rev. 5:9). We need the seed of Abraham and the greater Solomon to redeem us and rule us with His wisdom. But we also need the wisdom that Christ provides. This is why James writes: “If anyone lacks wisdom let him ask of God who gives to all men liberally and without reproach. But let him ask in faith with no doubting…” We are to come to the greater than Solomon so that we also may receive wisdom and understanding. Our God will give us largeness of heart like the sand on the seashore if we ask for it as Solomon did. Ministers especially need to ask for wisdom since they have been called to watch over, and care for, the people of God. Oh that the Lord would grow his flock and give his shepherds wise and understanding hearts.

The Preeminence of Christ (Joshua Harris)

Christ’s Incarnation (D.A. Carson)

Christ’s Life (Kevin DeYoung)

Christ’s Death (C.J. Mahaney)

Christ’s Resurrection (Sinclair Ferguson)

Christ’s Return (Sinclair Ferguson)

HT: Justin Taylor

His Sufficient Word – 2 Tim. 3

His Eternal Election - Ephesians 1

His Transforming Spirit - Romans 8

ERIC ALEXANDER

The Glory of Christ

SINCLAIR FERGUSON

The Glory of the New Covenant
The Glory of Christian Service

There is another aspect of his ministry that is often overlooked (of the same essence as that which he has so often commended in the life and ministry of Richard Baxter). Ferguson has, on several occasions, alluded to the fact that Baxter would “set time bombs in Kidderminster” by illustrating divine truth with everyday objects in the city. The brilliance of this method was that, no matter where someone walked in the city they would be reminded of something Baxter had said in a sermon. Like Baxter before him, Sinclair Ferguson exhibits the ability to draw from Scripture and bring it to bear on the experiences and objects in the world. Without trivializing transcendent truths, he demonstrates their experiential relevance in the world in which we live.

All the strengths that Sinclair Ferguson brings to his biblical expositions are found in the articles republished in Reformation Trust’s recently released, In Christ Alone. Written over a twenty year period, articles from Eternity Magazine and Tabletalk have been edited and organized into a manageable volume. Even the cover art, designed by Geoff Stevens, demonstrates the time and effort that went into making this volume so impressive. In Christ Alone is a welcomed addition to the Reformation Trust series.

A consideration of the chapter titles alone suffice to stir the readers’ interest. While the book is divided into six sections, it could really be subsumed under two: Christ’s work for the Christian; and, Christ’s work in the Christian.

In the first part of the book, Ferguson sets forth the glories of Christ in His Divine person and work, both in His humiliation and exaltation. Here the reader will find invaluable exegetical insights for his own preaching and teaching ministry. Among the most useful material, found in the first section, is the chapter, “He Stoops to Conquer. Here Ferguson draws the parallel between what Jesus exhibits in His washing the disciples feet in the upper room, and the grand truth of Philippians 2: 5-11. He writes:

The foot-washing scene follows (13:1–17). Its inner meaning will not be understood until later (13:7). But it becomes clear to John, as he explains (13:1): Jesus is revealing the heart of both His identity and His ministry. In a remarkable way, the event is an acted parable for which Paul’s great exposition in Philippians 2:5–11 provides the theological commentary (33).

The second section focus’ more closely on the nature of the Gospel. Chief among the articles in this section is the chapter, “Hebrews, Does it Do Anything for You?” Sadly, many in the evangelical church do not understand the book of Hebrews. What has often been called the key to unlocking the Testaments, is now largely viewed as itself a locked box. Ferguson sums up the nature and value of the book in the following succinct way:

…there is no letter in the New Testament that tells us more about Christ and His work; chapter after chapter unfolds—ten in all—before we come to the hinge that brings the unknown author from exposition of Christ (“holy brethren . . . consider the Apostle and High Priest of our confession, Christ Jesus,” Heb. 3:1) to application (“Therefore, . . . let us . . . ,” Heb. 10:19, 22) (45).

The second section of the book also contains one of the most thought-provoking chapters. Playing off the central theme of the Bible–the appearances of Christ–Ferguson titles this chapter, “Christ of the Three Appearings.” The reader is automatically drawn in, wondering what this title could possibly mean. Continuing on with an exposition of certain portions of the book of Hebrews, he writes:

Hebrews is a key to the entire Bible, a road map to the whole history of redemption, as its opening verses make clear. And from time to time—as in those lofty opening verses—the author provides us with remarkable, and in some senses “simple,” summaries of the saving plan of God. In addition, he occasionally provides outlines that help us to see our own lives in the context of God’s ongoing purposes. One such summary comes in Hebrews 9:24–28. Within a few sentences, the author uses the verb appear three times with reference to three distinct events in the ministry of the Lord Jesus. He mentions them in the order of the argument he is pursuing; their significance underlines the way in which he thinks of Christ’s work.

First, Christ has appeared once for all to put away sin by His sacrifice
(Heb. 9:26b).

Second, Christ now appears in the presence of God on our behalf
(Heb. 9:24).

Third, Christ will appear to save those who are waiting eagerly for Him (Heb. 9:28) (49-50).

Ferguson proceeds to trace out these “three tenses” of the word “appear,” as they are found in the verses above. This chapter is an outstanding example of the insight and creativity with which the author approaches theological exposition.

Section three is an appropriate advance in the connection between the work of Christ for us and the work of Christ in us, as Ferguson comes to focus on the Person and work of the Spirit. It is by the Holy Spirit of Christ that the saving work He accomplished at Calvary is applied to the hearts and lives of believers. Those familiar with Sinclair Ferguson will know that he has done a considerable amount of work on the doctrine of the Holy Spirit. In this section of the book, Ferguson employs a biblical theological approach to support the interpretation of the symbolism of the “living water” spoken of in John’s Gospel. He writes:

In John 4:13–14, Jesus said He is the One who gives the living water of the Spirit. Well-known Old Testament passages would then lie behind the statement that the Scriptures would be fulfilled:

1. The descriptions of Moses smiting the rock from which water rushed (Ex. 17:1–7; Num. 20:1–13).
2. Ezekiel’s vision of the new temple to which God’s glory returned (Ezek. 43:1–5) and from which rivers flowed (Ezek. 47:1–12).

Perhaps both are in the background here. Jesus is the smitten Rock (1 Cor.10:3–4). It is from the smitten Lord that the Spirit is given to us. Is this why John pointedly mentions that when Jesus’s side was pierced, water as well as blood flowed (John 19:34)? Jesus is also the temple to which glory returns (John 1:14). He is resurrected as the true tabernacle-temple in whom God’s glory is restored. It is from within Him, risen and glorified, that the Spirit comes to the disciples in the symbolism of Jesus’s breath (John 20:22) (77-78).

The Scriptures often draw the closest connection between Christ and the Spirit. For instance, in John 14 Jesus speaks of the Spirit as being “another helper.” Here Ferguson notes:

Jesus promises to send the Spirit as “another Helper” (John 14:16). Our English word another can mean two things—“another of the same kind” or “another of a different kind.” The Greek language has different words for these ideas. Here, “another” translates the Greek allos, which in this context means “another of the same kind.” The Spirit is a Helper just like Jesus!

While the Son and the Spirit are personally distinct, they are entwined with one another. Jesus is Teacher, Jesus is Guide, Jesus is Counselor, Jesus goes to make a home for His disciples. The Spirit is another like Jesus: He teaches, guides, counsels, and brings orphans into the home and heart of God. Moreover, because He is Spirit, He does this by personally indwelling our spirits in a mysterious yet wonderfully real and powerful way (81).

The section on the Holy Spirit also includes a chapter on revival that proves to be an intriguing exhibition of Ferguson’s ability to weave historical and theological truth together in a creative yet precise manner. Though written on a popular level, the author does not shy away from the difficult portions of the New Testament’s references to the Spirit of God.

The fourth section of the book, “The Privileges of Grace,” affords the reader a rich treatment of such a full range of topics as union with Christ to assurance of salvation. In the middle of this section lies another masterful biblical theological exposition of a portion of John’s Gospel–the account of the first miracle of our Lord. Drawing the close connection between this miracle at Cana and the events that follow in chapters 3 and 4, Ferguson explains that Jesus was teaching His disciples that He came to bring “new wine,” the “new Temple,” the “new birth,” and the “new water.” What was the point of the miracle at the wedding in Cana? Ferguson explains, “On the one hand, He was showing the inadequacy of the provisions of the old order. The sacrificial system could not bring the joy He offered. The old water gave only ceremonial forgiveness, and therefore short-lived and fading joy. But on the other hand, the Lord was demonstrating that in the gospel there is new wine that offers lasting joy (Isa. 55:1–3). Jesus Himself gives that wine (129).”

The fifth section in this volume, introduces the reader to some of the more interesting subjects with which the author deals. It is here that two of the least expected chapters in this book appear. “Eating Black Pudding,” and “Playing the Second Fiddle Well.” While in no way less important than the other chapters, they are somewhat unusual expositions in their own right. “Eating Black Pudding” is an attempt to explain Christian liberty in light of the blood laws and the teaching of the book of Acts. “Playing the Second Fiddle Well” is also a bit unusual–not because of the subject matter it covers, but on account of the manner in which the author approaches the subject of selfless serving. Giving consideration to the role that Barnabas played during the apostolic era, Ferguson suggests:

An inability to encourage someone else is usually rooted in an absorption with self that is blind to the needs or gifts of others, or a pride that cannot bring itself to praise God’s grace in them. It is interesting, in this connection, to observe that the Barnabas-quality was also present in Paul’s later “second fiddle,” Timothy: “I have no one else like him, who takes a genuine interest in your welfare.” How sad that Paul adds “everyone looks out for his own interests, not those of Jesus Christ” (Phil. 2:20–21, NIV). Is one of the reasons for the failure of some Christian leaders simply that they themselves have never been led? Is it that they have never humbled themselves under another’s leadership? Could it be that they do not know what grief their own unhumbled leadership is bringing to others (184-85)?

The final section of the book deals with the reality of spiritual warfare in the life of the Christian. It is the world, the flesh and the devil that are in view. The call is for a serious acknowledgment of our dependence on God for our victory over these enemies. Relevant to the discussion of spiritual warfare is the importance of the warning passages of Scripture. In his chapter, “Danger: Apostasy,” Ferguson suggests that many students of theology have “never taken the ‘warning passages’ in Scripture with full theological seriousness (213).” The reason for this is generally a lack of understanding concerning the nature of these warnings, and their subsequent importance in the life of the professing Christians. Returning again to the book of Hebrews, Ferguson warns:

be on your guard against the neglect of grace (2:3); be careful that your heart is not hardened by the deceitfulness of sin (3:13); and see that you do not fall prey to disobedience (3:18; 4:6) and do not lack faith (4:3). Beware a careless attitude to the importance of fellowship (10:25); guard against sinning deliberately (10:26); do not shrink back in the face of difficulties (10:38); and do not “refuse Him who speaks” through His mighty Word (12:25).

There is a path to hell from the gates of heaven. Sadly, some have not come by the way of grace, faith, and repentance. They may have been self deceived. That is why Hebrews sounds the note of self-examination. Make sure your profession of faith involves the possession of Christ (215-16).

The conclusion of this volume is special as well. It is a memorial of Al Groves–the late professor of Old Testament at Westminster Theological Seminary in Philadelphia. Dr. Ferguson describes his admiration of and gratefulness to Professor Groves for his focus on union with Christ in life and death. It is a moving testimony of the reality of God’s grace in the life of His people. Our life really is “hidden with Christ in God.” All the blessings of this life, and the life to come, are found in union with Christ.

Sinclair Ferguson has the gift of communicating the deepest and most profound theological truths in the most simple and clear fashion. This volume in particular exhibits this ability. The reader will find page after page of valuable insights into and expositions of Scripture. The author is like a householder who “brings out of his treasury things new and old.” This writer is not able to express adequately how thankful he is for this volume, nor the benefit that it will be to pastor and people alike. It will be undoubtedly a great help to anyone who wishes to know more about the riches of the blessings that are ours “in Christ alone.”

Last night, almost 7 years after that event, I was sitting on my bed expressing my worries about the church plant. “How are we going to get support;” “If we can’t gather a core group we won’t have a church;” “What am I going to do?” These were the things coming out of my mouth. At that very moment, I opened the Daily Light and began to read the evening devotional I read almost 7 years ago that day. The Lord again reminded me to trust the One who feeds birds who do not labor for food, and in whom we live and move and have our being. Oh, that I would remember this lesson every day of my life. It is one of the greatest lessons we could ever learn. We have a Father in Heaven who cares deeply for us. He provides for our every need. He has so ordered nature to exhibit His care and preservation that we ought always to make the connection between His care for objects of lesser value and greater value. Above all He provided His Son as a sacrifice for sin. I am exceedingly thankful that He continues to teach me this lesson.

HT: Roland Barnes

David Bebbington did a outstanding job (which is typical of his work) of outlining a history of revivals throughout the 17th, 18th, 19th and 20th centuries. Focusing on the different circumstances and theologies that lay behind each period of revival he persuasively argued that God was at work in each and every true revival. If these lectures are published I think you will find Bebbington’s work a worthwhile source of history on the subject. I am amazed at how much this man can unpack in so short a period of time.

Adriann Neele explained that Edwards depended on Van Massticht’s Theoretica Practica more than any other work. He went on to outline Van Masstricht’s work, drawing a convincing connection between Edwards’ History of the Work of Redemption and the later part of the Theoretica Practica. What I did not know prior to this talk was that Van Masstricht replaced Gijbertus Voetius at the Univeristy of Utrect. Van Maastrict was also a disciple of Johannes Cocceius. This is especially important since Van maasrtict’s Theoretica was the basis for Edwards’ History of the Work of Redemption. Edwards’ biblical theological approach to the Scriptures seems to have been on account of Cocceius, whether he realized that in his adoption of Van Masstricht’s principles or not. I wonder whether Van Masstricht wed the pietistic approach of Voetius to the Biblical Theological approach of Cocceius. This would be a an interesting subject to pursue further as the two camps were sort of antithetical during the Nadere Reformatie.

Michael McClenahan gave consideration to Edward’s polemical responses to John Tillotson in regard to Tillotson’s rabid arminianism. Sadly, the electricity went out during his lecture making it more difficult to pull together all the material he had to present on Monday and then finish on Tuesday. It was a helpful talk which posited Edwards’ writings on good works in contrast to much of what Tillotson was promulgating.

I also benefited from David Jones’ lecture on Edwards’ connection to the Welsh evangelical ministers of the 18th and 19th centuries. Jones did an exceptionally good job in relation to Edwards’ influence on William Williams, the noted theologian and hymn writer.

It was at this conference that I spent some time with William and Carine MacKenzie, owners of Christian Focus publication. Their commitment to Christ was incredibly refreshing, and the presence of so many of the good books they have published was a great encouragement at a highly scholastic conference on Edwards.

Matthew opens with the words: “The book of the generations of Jesus Christ, the son of David, the Son of Abraham.” Why only mention David and Abraham? Simply put, they were the two Israelitish covenant heads who were organically related to Christ. Jesus did not come from Moses’ seed, but he did come from Abraham and David. Note also the way that Matthew mentions David first, then Abraham. As the genealogy unfolds he starts with Abraham, moves to David, goes through the exile and finally comes to the fulfillment of the promises. This structure sets the grid for understanding Matthew’s Gospel.

Matthew could have chosen to take the genealogy back to Noah and Adam (as Luke chooses to do) but it appears that he wanted to stop at Abraham to explain the Israel/Christ typology. This is further developed by the reference to Hosea 11:2 in Matthew 2, “Out of Egypt I called My Son.” Then by the baptism, the temptation in the wilderness, the Sermon on the Mount, the feeding of the multitudes, the references to David and Solomon, the pronouncement of ‘woes’ on the leaders of Israel, and His death on the cross (i.e. the great exile).

In summary, Jesus, the Son of Abraham, is therefore the true Israel. He go does down into Egypt, come up from Egypt, passes through the waters (see 1 Cor. 10:1-2 for a reference to the crossing of the sea as baptism), goes into the wilderness, goes up on the mountain to deliver the law, miraculously multiplies bread from heaven, parallels the life of David and his mighty men when he walks through the grain fields on the Sabbath with His disciples, parallels the life of Solomon with His wisdom and His entry into Jerusalem on a lowly animal, parallels the ministry of the prophets by pronouncing ‘woes’ on the rulers of Israel, and is finally cut off (i.e. exiled)from the land of the living, at the cross, on account of disobedience–i.e. He is made a curse because of the disobedience of His people.

This is some of the strongest evidence that Jesus was the true Israel, God’s Son who obeyed in every way that Israel disobeyed, and who, by His obedience merited the blessings that Israel forfeited by its disobedience. I would also suggest that Matthew’s purpose, as so many have argued, was not to write to a Jewish audience so as to win them to faith in Christ, but it was to show that Jesus is the true Israel. Now, I know that some may disagree with this and may chalk it up to being something fanciful or allegorical, but the evidence is there, and unless it can be clearly refuted ought to be given serious attention.

So it is, as we approach the New Testament revelation that we find a shift in focus, not away from the Person and work of Christ, but on the fulfillment of that work, and the fruit that flows from His death and resurrection. This is naturally coupled with the prospect of the consummation of that work in His second coming. It is these two architectonic events that structure the New Testament, even as they were alluded to in the Old; and it is these two events that structure the book of Revelation. Everything that occurs within this book–all the people, places and events–find their meaning in regard to these advents. So, it is the theme of the book that John has in mind when he writes:

To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

The saving work of Christ crucified is the ground for what John sees, concerning the people of God, in his vision. In Revelation 7:9-10 we read, “After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!”

It is the Lamb–the One who was slain and who redeemed a people to God with His blood–who is the focus of the entire heavenly vision. The title “the Lamb” binds together in unbreakable unity the Person of Christ and His saving work at Calvary. It is on account of His shed blood that sinful men and women, boys and girls, are made worthy to stand before the throne of the thrice Holy God. This theme reoccurs throughout the book and differentiates the righteous from the wicked. Even when the righteous are spoken of in regard to their spiritual purity–denoted by the most felicitous term “virgins” (as is the case in Rev. 14:4)–they are said to be “the ones who follow the Lamb wherever He goes,” and who “were redeemed from among men, being firstfruits to God and to the Lamb.” The death of Christ makes ALL the difference for all the people of God. The blood that He shed is efficacious blood, in that it secured eternal life and happiness for all for whom it was shed.

But, the saving work of Christ is incomplete, if I may say it reverently, without His return to bring about the full fruition of that atoning death. The Christ who died, is also the Christ who is risen. The Christ who is risen is the Christ who is ascended on High. And the Christ who ascended is the Christ who will one day come again in glory to bring about the full redemption accomplished by His death. This is the great hope of all the saints who are suffering tribulation in this present age.

We must always keep the Person and work of Christ before our minds. We must ever remember that it is His saving work, in all of its fulfness, accomplished in His first and second coming that structures redemptive history; and it is this that gives us the master key to unlock the mystery of the Apocalypse. Let him who has ears to hear, let him hear what the Spirit says to the churches.

I would take some notice of another thing, observable in the writings of Dr. T. and many of the late opposers of the more peculiar doctrines of Christianity, tending (especially with juvenile and unwary readers) not a little to abate the force, and prevent the due effect, of the clearest scripture-evidences in favor of those important doctrines; and particularly to make void the arguments taken from the writings of the apostle Paul, in which those doctrines are more plainly and fully revealed, than in any other part of the Bible. What I mean, is this: These gentlemen express a high opinion of this apostle, and that very justly, for his eminent genius, his admirable sagacity, strong powers of reasoning, acquired learning, etc. they speak of him as a writer of masterly address, of extensive reach, and deep design, everywhere in his epistles, among in every word he says.

This looks exceedingly specious: it carries a plausible appearance of Christian zeal and attachment to the Holy Scriptures, to bear such a testimony of high veneration for that great apostle, who was not only the principal instrument of propagating Christianity, but with his own hand wrote so considerable a part of the New Testament. And I am far from determining, with respect at least to some of these writers, that they are not sincere in their declarations; or, that all is mere artifice, only to make way for the reception of their own peculiar sentiments. However, it tends greatly to subserve such a purpose; as much as if it were designedly contrived, with the utmost subtlety, for that end. Hereby their incautious readers are prepared the more easily to be drawn into a belief, that they, and others in their way of thinking, have not rightly understood many of those things in this apostle’s writings, which before seemed very plain to them. Thus they are prepared, by a prepossession in favor of these new writers, to entertain a favorable thought of the interpretations put by them upon the words and phrases of this apostle; and to admit in many passages a meaning which before lay entirely out of sight; quite foreign to all that in the view of a common reader seems to be their obvious sense; and most remote from the expositions agreed in by those who used to be esteemed the greatest divines, and best commentators. As to this apostle, being a man of no vulgar understanding, it is nothing strange if his meaning lies very deep; and no wonder then, if the superficial observation of vulgar Christians, or indeed of the herd of common divines, such as the Westminster Assembly, etc. falls vastly short of the apostle’s reach, and frequently does not enter into the true spirit and design of his epistles. They must understand, that the first reformers, and indeed preachers and expositors in general, for fifteen or sixteen hundred years past, were too unlearned and short-sighted, to be capable of penetrating into the sense, or fit to make comments on the writings, of so great a man as this apostle; or else had dwelt in a cave of bigotry and superstition, too gloomy to allow them to use their own understandings with freedom, in reading the Scripture.

But, at the same time, it must be understood, that there is risen up now at length, in this happy age of light and liberty, a set of men, of a more free and generous turn of mind, of a more inquisitive genius, and of better discernment. By such insinuations, they seek advantage to their cause; and thus the most unreasonable and extravagant interpretations of Scripture are palliated and recommended: so that, if the simple reader is not very much on his guard, if he does not clearly see with his own eyes, or has too much indolence, or too little leisure, thoroughly to examine for himself, he is in danger of being imposed on with delusive appearances.

But I humbly conceive, that their interpretations — particularly of the apostle Paul’s writings, though in some things ingenious — are in many things extremely absurd, and demonstrably disagreeable, in the highest degree, to his real design, to the language he commonly uses, and to the doctrines currently taught in his epistles. Their criticisms, when examined, appear far more subtle, than solid; and it seems as if nothing can possibly be strong enough, nothing perspicuous enough, in any composure whatever, to stand before such liberties these writers indulge. The plainest and most nervous discourse is analyzed and criticized, till it either dissolves into nothing, or becomes a thing of little significance. The Holy Scripture is subtilized into a mere mist; or made to evaporate into a thin cloud, that easily puts on any shape, and is moved in any direction, with a puff of wind, just as the manager pleases. It is not in the nature and power of language, to afford sufficient defense against such an art, so abused; as, I imagine, a due consideration of some things I have had occasion in the preceding discourse to observe, may abundantly convince us.*

I pray that our great God will preserve us from the kind of handling of the Sacred Word that Edwards identifies and rightly chastizes here.

* This is found in the conclusion of The Christian Doctrine of Original Sin Defended in The Works of Jonathan Edwards: Vol. 3/Original Sin. Clyde E. Holbrook, ed. (New Haven: Yale University Press, 1970), 434-37.

Editor’s Note: We previously wrote a post in which Edwards dealt with the arguments now espoused by proponents of the “New Perspective on Paul,” which, by the very fact that Edwards deals with them, proves that they are not, in any way, “new.” You can read that post here.