Election and Perseverance

I've been deeply encouraged and blessed by the books I've had the opportunity to read by God's grace. Lately, there are two that have providentially worked together in order to strengthen the knowledge of the gospel and the doctrines of grace in my life. Not only have they solidified my understanding of distinct doctrines, they have helped shape my comprehension of the way these truths are connected and inseparable. Most specifically, the areas of interest regarding my recent study are the doctrines of election and perseverance... two of the most comforting truths of Scripture, when understood rightly.

"What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, even us, whom He also called, not from among Jews only, but also from among Gentiles." (Romans 9:22-24)

"The vessels of mercy 'were by nature the children of wrath, even as others'. Both kinds of vessels were clay 'of the same lump'. What did God do toward saving the vessels of wrath? He 'endured them with much long-suffering'. Does not this show tenderness and compassion? Why did He not do more toward their salvation? Because He was 'willing to show His wrath, and to make known His power'. He saw it best, after exhibiting His long-suffering patience and His gracious readiness to pardon them on condition of penitence, to leave some sinners to reap the just rewards of their iniquity, in order that He might thus display His wrath against sin, and demonstrate His power to deal with it as it deserves. He does these sinners no wrong, simply permits them to work out their own destruction; but at the same time He furnishes a lesson to the universe on the hatefulness of sin, and the stable foundation on which the kingdom of holiness rests, not withstanding the efforts of wicked men and of devils to destroy it...

God wishes to 'make known the riches of His glory', and to this end He makes some vessels of mercy, 'preparing them afore unto glory'. We may say, in a word, that when God looked upon the lump of sinful humanity He decided to deal with it in the way which would best serve the purpose of displaying all the attributes of His glorious character, and thus promote the highest ends of His moral government. He might destroy the whole lump; He might transform the whole lump; or He might divide it, and make some vessels unto honor, and others to dishonor. His justice calls for the first course; His benevolence calls for the second; His wisdom calls for the third. By this course He illustrates both His justice and benevolence, and at the same time secures the highest ends of His unerring wisdom. In the case of those who are lost, God permits their self-destruction despite the entreaties of His benevolence. In the case of the saved, God, by the invincible power of His grace, rescues them despite the demands of His justice. In the case of both classes, the compassionate Christ is 'over all, God blessed for evermore' (Romans 9:5)...

Salvation is all of grace, and that it can, therefore, be no reflection on any attribute of God's perfect character if He decline to put forth His saving power on behalf of any given sinner, or number of sinners." (R.C. Reed, "The Gospel as Taught by Calvin", pp. 111-113).

"The faith that saves (a gift of God, according to Ephesians 2:8-9) is so nurtured and cared for by the Spirit of God that no genuine believer apostatizes... it is precisely because the power of God is manifested in preserving the Christian's faith that he can be assured of never losing his salvation...

In describing Christ's work as the Mediator of our salvation, Calvin explains how we are heirs according to God's pledge:

'[The Mediator's] task was to restore us to God's grace as to make of the children of men, children of God; of the heirs of Gehenna, heirs of the Heavenly Kingdom. Who could have done this had not the self-same Son of God become the Son of man, and had not so taken what was ours as to impart what was His to us, and to make what was His by nature ours by grace? Therefore, relying on this pledge, we trust that we are sons of God.' (The Institutes of the Christian Religion, 2.12.2)

The perseverance of believers in the faith is also clearly taught in John 17:

"Jesus spoke these things; and lifting up His eyes to heaven, He said, 'Father, the hour has come; glorify Your Son, that the Son may glorify You, even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. Now they have come to know that everything You have given Me is from You; for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me. I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. I do not ask You to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; Your word is truth. As You sent Me into the world, I also have sent them into the world. For their sakes I sanctify Myself, that they themselves also may be sanctified in truth.“I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. “O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them.'" (John 17)

Here we are privileged to listen in on what has been called the High Priestly Prayer of Christ. In it, He speaks of believers becoming 'one' so that 'the world may believe that You have sent Me' (v. 21). This prayer has been consistently understood by liberals (and, sadly, of late by conservatives, as well) as teaching that organic union (or, at least, corporate expressions of unity) among Christians will lead the world to believe in Christ. If that were true, then Jesus' prayer has never been answered in the affirmative. Indeed, it could only be declared an utter failure...

The unity for which He prayed was not a horizontal unity among men; rather, He prayed for a vertical unity with Himself, as He is one with the Father... The entire prayer is a petition that genuine believers may not be 'lost' as Judas was (v. 12). Since Christ was about to leave His own, He prayed that God would continue to 'guard' them, just as He previously had 'kept' them under His watchful care (v. 12). And He prayed not only for the apostles, but also for those who would come to believe under their preaching (v. 20). The kind of guarding that Jesus had in mind is explained in verse 21: 'that they may all be one, just as You, Father, are in Me, and I in You, that they also may be in Us, so that the world may believe that You have sent Me.'

The unity involved in these words is a unity with the Father and the Son, a unity that is as inseparable as that which these members of the Trinity enjoy...

God doesn't make a promise, then change His mind. He never hands us something with one hand, only to take it back with the other. He would never give eternal life to a person and then later kill him spiritually. Eternal life is just that—life that lasts eternally in God's presence. God is true to His word.

"And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified." (Romans 8:28-30)

Calvin writes:

"Those whom He appointed beforehand, He also called; those whom He called, He also justified' [Romans 8:30] that He might sometime glorify them. Although in choosing His own the Lord already has adopted them as His children, we see that they do not come into possession of so great a good except when they are called; conversely, that when they are called, they already enjoy some share of their election. For this reason, Paul calls the Spirit, whom they receive, both 'Spirit of adoption' [Romans 8:15] and the 'seal' and 'guarantee of the inheritance to come' [Ephesians 1:13-14]; cf. 2 Corinthians 1:22; 5:5]. For He surely establishes and seals in their hearts by His testimony the assurance of the adoption to come." (The Institutes of the Christian Religion, 3.24.1)

A very important verse that makes the truth about apostasy clear:

"They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us." (1 John 2:19)

John is addressing the fact that certain gnostic teachers who had been in the fold had left and had begun teaching their heresy. Previously, they had seemed to be true Christians, because they gave no outward indication of their heretical belief. But their false views of the nature of Christ solidified and came to the fore, and they found that they could no longer fellowship with genuine Christians...

We must maintain that those who denounce the faith never had true faith in the first place. They may have been among believers, but they were not of them...

True believers remain in the faith and in the church. They endure to the end.

"For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned." (Hebrews 6:4-9)

"For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?" (Hebrews 10:26-29)

While he knew that true believers would not repudiate their Savior, the writer recognized the possibility that some among his readers might not be genuine Christians after all. Therefore, he shows that people may become a part of the visible body of Christ, participating in all of God's wonderful benefits that are provided for the life of the church, but eventually turn their backs on everything they have experienced. There is no way to renew such people to a genuine profession of faith, he says, because there is only one true message—the very one they have rejected. So he describes how great a dishonor to Christ it is for one to hear and taste the gospel only to reject it, and how terrible are the consequences...

To teach that a saved person may be lost is to impugn the fatherhood of God. It is to say that He so poorly raises His children that many become delinquents who 'drop out' or must be disowned by Him... Hebrews says that the Lord 'disciplines' each of His children in order to bring them into line when they go the wrong way; if they receive no discipline, the book teaches, they are illegitimate:

"and you have forgotten the exhortation which is addressed to you as sons, 'My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him; for those whom the Lord loves He disciplines, and He scourges every son whom He receives.' It is for discipline that you endure; God deals with you as with sons; for what son is there whom His father does not discipline?" (Hebrews 12:5-7; cf. Proverbs 3:11-12)

God disciplines all of His legitimate children, and His discipline gets positive results. God does not allow rebellious children to wander away from the family or become so incorrigible that He must put them out. Those members who leave, or who are permanently put out of the church, as we have seen, are false professors. Calvin writes:

"Wherever punishment is for vengeance, there the curse and wrath of God manifest themselves, and these he always withholds from believers. On the other hand, chastisement is a blessing of God and also bears witness to His love, as Scripture teaches (Job 5:17; Proverbs 3:11-12; Hebrews 12:5-6)." (The Institutes of the Christian Religion, 3.4.32)

Perseverance is the result of true faith, nourished and maintained by the Spirit. But the believer himself must continue to exercise it. He may never sit back and say, 'I'm saved, I may do as I please, since I can never be lost.' To think that way indicates either that he has received very faulty teaching or that he is not a believer.

This precious doctrine of the perseverance of the saints, coming down to us from the Reformation, must be preserved at all costs. We may neither abandon it nor compromise with those who would do so. The certainty of salvation, which Calvin so dearly wished His congregation to know and which he bequeathed to subsequent generations, must not be lost." (Jay E. Adams, "A Certain Inheritance", chapter 15 in "John Calvin: A Heart for Devotion, Doctrine and Doxology", ed. by Burk Parsons)

So, as we have seen from these pastors (in light of Calvin's instruction), these two inseparable doctrines are beautifully and terribly interwoven. The beauty? Christ has, by His active and passive obedience, secured salvation for His sheep. As a Christian, you are the beloved of God, chosen before the foundation of the world to be justified by the gracious instrumentation of faith, which has united you with Christ and set you apart to persevere through sanctifying discipline en route to future glorification. If you confess Christ as your Lord and Savior and have repented of your sin—if you continue to stand firm in the faith and live a life of perpetual repentance that is worthy of gospel—strive to finish the race, for while there are trials, there is no condemnation for those in Christ Jesus. The terror? If you do not believe the gospel—if you do not trust in Jesus Christ as truly man and fully God... as your Savior from sin... as the one and only Mediator between God and man—you are outside of Christ and are on a treacherous path to destruction. The trials you experience are quite possibly a manifestation of the wrath of God and you are dead in your trespasses and sins. If the undeserved gracious atonement of Christ has not been applied to you through faith, the just wrath of God in future condemnation awaits you.

If you, the reader, identify yourself with the former, may the biblical doctrines of election and perseverance be an encouragement to you. Rest in the accomplished work of Christ and look to Him as the author and perfecter of your faith. He has conquered death and our life is inseparably hid with Christ on high. If you identify yourself with the latter, I implore you... repent of your sin, believe on the Lord Jesus Christ and rest in His death, burial and resurrection. He lived a perfect and sinless life of obedience under the Law, and willingly laid down His life to be crucified as a substitution for those who trust in Him. While all of mankind is sinful, and all of mankind is deserving of death (the penalty for sin), He was without sin and yet punished for it, so those who are united with Him in His death/resurrection (through faith) would be considered righteous by God and looked upon as they were the sinless Christ. Trust in Jesus, abide with persevering faith, and by the sanctifying Spirit make your calling and election sure.

The Supremacy of Christ in All of Scripture

"The inscripturated word centers its attention on Jesus Christ. He is the seed of the woman who will crush the serpent's head (Gen. 3:15). He is the ark to rescue the people of God (Gen. 7-8). He is the holy Angel of Yahweh (Gen. 16; Gen. 22; Gen. 24; Ex. 3; Num. 20; Num. 22; Jud. 2; Jud. 6; Jud. 13; Ps. 34). He is the seed of Abraham in whom all the families of the earth will be blessed (Gen. 12; Gen. 15). He is the passover lamb (Ex. 12; Lev. 23; Deut. 16; 2 Chron. 30; 2 Chron. 35; Ezra 6; Ezek. 45; Matt. 26; 1 Cor. 5:7b). He is the prophet greater than Moses (Deut. 18:18-19). He is the pillar of fire in the wilderness (Ex. 13-14; Num. 14; Neh. 9). He is the rock struck by Moses (Ex. 17; Num. 20). He is the heir to the Davidic throne (2 Sam. 7:16; Ps. 110; Zech. 12; Matt. 1; Luke 1:67-75). He is the thrice holy Lord of Isaiah 6. He is the great shepherd of Ezekiel 34. He is Mary's baby (Matt. 1:18-25; Luke 1:39-56; Luke 2:1-40), Herod's enemy (Matt. 2:13-23), and Simeon's joy (Luke 2:25-35). He is the twelve-year-old boy in the temple (Luke 2:41-52) and the beloved Son to be baptized (Matt. 3:13-17; Luke 3:21-22; Mark 1:9-11; John 1:29-34). He is the healer of the blind (John 9), the provider for the hungry (Mark 6; Mark 8), and the friend of the outcast (Matt. 9; Rom. 5:8). He is the new temple (Rev. 21:22), the source of living water (John 4; Rev. 22:1-5), the manna that gives life (Ex. 16:1-7; John 6:26-40), the light of the world (John 1:4-5, 9-13; John 3:19-21; John 8:12-20; John 9:5; John 12:34-50; 2 Cor. 4:1-6), the resurrection and the life (John 11:17-27; 1 Cor. 15; Eph. 1:18-23; Phil. 3:7-11; 1 Pet. 1:3-9; 1 Pet. 3:18-22), and the Father's true vine (John 15). He is the spotless lamb of God who takes away the sin of the world (Gen. 22; John 1:27-37) and the resurrected lion from the tribe of Judah (Rev. 5). He is the ascended Lord (Psalm 110; Mark 16:19; Luke 22:69; Acts 2:32-33; Rom. 8:33-35; Eph. 1:19b-23; Col. 3:1-4; Heb. 1:1-4; Heb. 8:1-6; Heb. 1o:11-13; Heb. 12:1-3), the ruler of the Church (1 Cor. 11:2-3; Eph. 1:22-23; Eph. 5:22-30), and the returning Judge of all men (Acts 10:38-43; 2 Tim. 4:1-2; 1 Pet. 4:1-6). The sacred scriptures are the instrument by which the Spirit of the living God glorifies Jesus Christ." (Arturo Azurdia III, "Spirit-Empowered Preaching," p. 61) [scripture references in parentheses added]

A Reader's Review of "365 Great Bible Stories"

My wife and I are expecting our first child in February and we are thankful to our gracious God for blessing us with such a beautiful gift that is a daughter. We are committed to raising her in a Christian household, where the Bible is brought to bear upon our hearts and the truths of the Gospel permeate every area of our lives. In light of the recent news of our pregnancy, I am happy to be reviewing this children's book. I believe it is important to have a good selection of biblical resources in the home and we will be looking for the best biblical teaching resources for our children as we partner together in raising God-fearing disciples of Jesus.

To start, I must say that I was completely unfamiliar with the author... which is uncharacteristic of my reading habits. What was reassuring for me in this endeavor was the fact that this is author Carine Mackenzie's 150th book... and not only has she written a large number, but she has over 3 million books sold! If any of her other books are as Christ-centered as this one, I am sure I will have no lack of children's resources for my own little ones.

Christian Focus, the publisher, has four "imprints" that they produce books through. I own several different books from each of the other three imprints and have listed a few below that I recommend...

Christian Focus (Popular Adult Titles)













Christian Heritage (Classic Books)













Mentor (Books for More Detailed Study)














"365 Great Bible Stories" is my first book from Christian Focus' "CF4K" imprint (books for children)... but I am sure this will not be the last. To read an excerpt, CLICK HERE.

The first thing I noticed about the book when it arrived in the mail was the quality of its production. The binding and paper are both impressive; a lot of care was put into the manufacturing of this book. It is a large, hardback book with a built in bookmark and appears to be very durable (which is important for a children's book).

On page 4, the author shows us "How To Use This Book"... she writes:

"In this book you will find enough stories for you to read one a day for the whole year, even if it is a leap year... because although the book is called 365 Great Bible Stories, we've tagged on an extra story at the end. Of course you might like to read several stories all at once and that's fine too. You might start at Genesis and go all the way through to Revelation in one sitting, or it might take you several goes.

Whatever way you want to read the truth of God's Word is fine. But it's a good thing to remember Who it is you are reading about and that He has got something to say to you. The book that these stories come from, the Bible, was written by God. It has no errors in it and is absolutely truthful.

Now if you find that you want to mix things up and bit and want to read a bit differently for a change, look over at the opposite page. There you will find different themes for you to follow. Flick through the book and when you spot a lamb picture - that's a salvation story. When you spot a dove picture that's a story about the Holy Spirit. Look out for the scroll - that's going to be a story about God's Word. If you see a little road winding into the distance someone's going traveling. If you see a sword or some armor then you'll know that story has got a fight or a battle mentioned in it."

There are a few important things to note here: First, she points out that this book is a collection of stories from Genesis to Revelation. The Bible, though categorized by two different sets of writings (Old Testament and New Testament), is the completely unified revelation of God. This book is, to an extent, an introduction to Biblical Theology for children. It helps children understand that God's divine authorship in the Scriptures encompasses all 66 books; He reveals Himself in Creation through Consummation. Second, she points us to the God that is revealed in the Scriptures... not just to the Bible. Often times, we are in danger of looking to the Scriptures without looking for the God who is the One revealed in them. His Word directs us to Him, but is not an end in and of itself. We are to worship the Lord, and while we are commanded to obey His Word and hold it sacred, we are not to worship it as the personal God it points to. Third, she rightly points out that this Word of God, these Scriptures that He has "breathed-out," are without error and "absolutely truthful." This is an extremely important lesson to pass on to children... a crucial part of their biblical education and discipling is an understanding of the authority, inspiration, and veracity of the Bible. Lastly, Mackenzie shows us a "map key" to reading the book. Amidst the pages of this book are thematic elements symbolized by easily identifiable pictures, which are useful in teaching children about major biblical concepts than are prevalent throughout the Bible.

Chapter 1 is entitled "Creation, the Fall, the Flood, and the Exodus" and mainly covers the first two books of the Old Testament. Some important themes in this chapter are ex nihilo creation, imago Dei, original righteousness, sin, The Trinity, judgment, covenant, aseity, transcendence, immutability, omnipotence, sovereignty, providence, inerrancy, atonement, etc. One of my favorite things about the first chapter, is how the author points us to Christ in Genesis and Exodus. Here are a few examples:

Genesis 1: "THINK: The Word of God is powerful. Jesus Christ, the Son of God, is called the Word. By Him the light was produced. He is the true light, the Light of the World," (p. 8).

Genesis 3: "THINK: God has to punish sin. But He made a way of escape. When God punished the serpent - the devil - He spoke of him being defeated by the seed of the woman. This points us to Jesus who defeated the devil when He died on the cross," (p. 15).

Genesis 6-7: "THINK: Only eight people were saved from the flood. Only those who are trusting in the Lord Jesus are safe from the destruction which our sin deserves," (p. 6-7).

Genesis 22: "THINK: God provided a ram for the sacrifice. But later He provided a lamb for another sacrifice. He provided Jesus Christ, the Lamb of God to be the perfect sacrifice for sin on the cross of Calvary; PRAY: Thank the Lord for every gift that He has given you. Thank Him most of all for the gift of His Son, the Lord Jesus Christ, the Savior of sinners," (p. 28).

Exodus 12: "THINK: The blood on the doorposts reminds us of another great escape. Jesus Christ shed His blood on the cross at Calvary so that His people would escape eternal death. Jesus ate the Passover Feast with His disciples the night before He died on the cross," (p.64).

Exodus 12-13: "THINK: God rescued His people from slavery in Egypt. He rescues His people today from slavery to sin, through His Son, the Lord Jesus Christ. All who trust in Him are freed from slavery to sin," (p. 65).

Chapter 2 is called, "Joshua, Judges, and the Kings" and Mackenzie lists the topics the reader will learn about:

"The Promised Land, Joshua, Crossing the Jordan, Battles, Victories and Defeats, Ehud and Eglon, Deborah and Barak, Jael and Sisera, Gideon, Samson, Ruth, Samuel, Saul, David, Solomon, Elijah, Elisha, and The Divided Kingdom"

One thing I find interesting is her inclusion of some of the more obscure stories in the time of the Judges... such as Ehud's assassination of Eglon (Judges 3:12-30); and Jael's pounding a tent stake through the temple of Sisera (Judges 4:17-22).

The Christocentric teaching of the author continues throughout this chapter as well. This is what she writes in story 89 regarding Judges 6:

"God used Gideon, the least important in his family, to win a great victory for the nation. The angel of God appeared to him and assured him of his peace. Gideon called the place, 'The LORD is Peace'. God asks us to pray about everything and give thanks. Those who love the LORD God and trust in Him are promised this gift of peace. Even if life is full of trouble and worry, God's own peace can calm our hearts. This peace is only possible through the Lord Jesus who took our punishment and gained our salvation from sin. When we trust in Him in faith, we have peace with God.

THINK: Jesus gave a special message to His disciples, as he promised that the Holy Spirit would be with them. 'Peace I leave with you; my peace I give to you; Let not your hearts be troubled, neither let them be afraid,' John 14:27," (p.98).

In story 98, she teaches about "Jesus the Redeemer" from Ruth 4 (cf. Matthew 1):

"Ruth's baby was important. He became the grandfather of the great king David, who wrote most of the lovely Psalms in the Bible. But the most important descendant of Boaz and Ruth was the Lord Jesus Christ, who was born in Bethlehem many years later. Boaz was a redeemer for Ruth. Jesus Christ is the Redeemer for His people. His people are redeemed from a life of sin and misery. The price He paid was not money but His own precious blood. Jesus Christ gave His life as a redemption payment, when He died on the cross.

PRAY: Thank the Lord for sending His Son into this world to be the Redeemer for those who trust in Him," (p. 107).

Chapter 3, "Prophets, a Prophetess, a Queen and a Priest" covers mainly the Major Prophets and the Exile. One notable section is Isaiah's Messianic prophecies. Mackenzie writes in story 164 concerning Isaiah 9 and Isaiah 53:

"Isaiah's message pointed to the coming Messiah - the special king that the Jews expected God to send. Isaiah told of his birth 'To us a child is born, to us a Son is given... He will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.' Isaiah's words came true when the Lord Jesus was born. He is God the Son who reigns over all the world, a Prince and a Savior. Isaiah also prophesied about Jesus' death. His suffering and pain and rejection are all detailed. He explains that His death was a sacrifice to bring forgiveness to His people. 'He was pierced for our transgressions,' says Isaiah, 'He was bruised for our iniquities.' Isaiah even foretold that Jesus would die along with wicked men and that His grave would belong to a rich man. Jesus died on the cross between two thieves and laid in the tomb belonging to rich Joseph of Arimathea," (p. 175).

In stories 189-193, the author teaches about Jonah. There is a rich gospel message in her teaching from Jonah 4. She writes:

"THINK: If we received what our sins deserve, we would all be destroyed. God tells us that the wages of sin is death. Our loving God delights to show mercy to his people. He does not give what our sins deserve. He gives the wonderful gift of eternal life, because of the Lord Jesus Christ and what He has done on the cross to take the punishment to Himself that is due to us for our sin. A good prayer for us is 'God, be merciful to me, a sinner," (p. 204).

Chapter 4 is essentially a harmony of the gospels. Stories 195-299 cover the birth, life, death, and resurrection of the Lord Jesus Christ. The topics we read about in this chapter are:

"Jesus' birth, Jesus' Baptism, Jesus' Early Ministry, The Disciples, Jesus' Miracles, Jesus' Teaching, The Parables, The Transfiguration, The Triumphal Entry, The Crucifixion, The Resurrection, and The Ascension"

The stories in this chapter include all of the major teachings of the gospel accounts. Mackenzie does an excellent job showing the humanity and deity of Christ, as well as His matchless power. She explains Jesus' teachings from the Sermon on the Mount (and urges the reader to memorize the model prayer) and His parables in a way that is easy for children to understand. She ends the chapter with story 299 about The Great Commission, in which she reminds us that "Jesus' disciples are all over the world today. Jesus is with each one of them by His Spirit," (p. 312); and story 300 about Jesus' Ascension, where she gives instruction reminiscent of question one of The Westminster Catechism: "THINK: We are made to worship God and to enjoy Him forever," (p. 313).

In chapter 5, Mackenzie takes a historical journey through the Acts of the Apostles, describing the ministry of the 1st century church. She lays out a beginner's ecclesiology and a call to prayer in story 304:

"These people who trusted in Jesus loved listening to the apostles teaching about the Word of God. They learned more and more about Jesus. They met together to pray. They spoke together and had meals together... The people who believe in the Lord Jesus Christ are known as 'the church.'

PRAY: Thank God for your church family who meet together for prayer, worship and teaching about the Word of God," (p. 319).

Stories 311-315 record the Apostle Paul's conversion (Acts 7-9), and his missionary journeys begin in story 323. The author does not withhold much detail in her retelling of Acts 13:

"On the first trip Paul went with Barnabas, who had been his first friend in Jerusalem after his conversion, and a young helper, John Mark. They traveled through the island of Cyprus, preaching the gospel in the synagogue. They faced stiff opposition but God the Holy Spirit helped them to be strong. The governor of the island was so impressed by the teaching about the Lord that he believed in Jesus for himself.

From Cypress they sailed across to the area we now call Turkey. John Mark left them at this point to go back home to Jerusalem," (p. 338).

This chapter ends with Paul's journey to Rome (stories 343-354) from Acts 22-28 and sets up the next section by introducing Paul's epistles to the reader.

The last chapter of the book, chapter 6, finishes out the New Testament. Though it is unfortunate that the author does not include any teachings from the epistle to the Romans, she does summarize the apostle's other general epistles.

In her teaching about Paul's letters to the Corinthians, she draws out his teaching about love (chapter 13) and reminds her readers:

"THINK: Remember that if we love God, it is because He has first loved us," (p.372)

She focuses on the whole armor of God from Ephesians 6 (story 356), prayer in 1&2 Thessalonians (story 357), and gives a summary of Philippians (story 358) regarding joy, anxiety, prayer and the victory of Christ.

Mackenzie concludes the book with a brief teaching on heaven from Revelation 21:

"John saw a vision of heaven and he described what he saw. In heaven, there will be no tears, no death, no sorrow, no crying, no pain. The city wall is of jasper, a precious stone. The city is made of pure gold. The foundations of the city are adorned with precious jewels. The twelve gates are made of pearls. The street is pure gold. John did not see a temple in his vision of the city because the Lord Almighty and the Lamb (Jesus Christ) are the temple. There was no need for sun or moon because the glory of God illuminated it. Nothing wicked will enter heaven - only those whose names are written in the Lamb's book of life - those who are trusting in Christ alone for their salvation. Jesus will return one day. He will judge the world and take his people to be with Himself in heaven," (p. 380).

Next, she presents a teaching on The Trinity from 2 Corinthians 13:

"The Bible tells us that there is only one God. There are three different persons in this one God, God the Father, God the Son and God the Holy Spirit. They exist together but we must worship them as one God... This is a great mystery which should make us worship God.

THINK: There is only one true and living God. However there are three persons in this one God. They are one God, the same in substance and equal in power and glory," (p. 381).

The 365th story presents to us a teaching on The Atonement from Hebrews 10:

"God had a wonderful plan to save His people from sin. All through their history, God taught the people of Israel about His plan. He instructed them to make sacrifices of unblemished animals because they were sinners. The blood of these animals could not take away sin. But it was a picture of what would happen in the future when God's Son would die for sinners. His sacrifice would be the perfect sacrifice. The Lord Jesus Christ came into the world to be the real and only worthwhile sacrifice for sin. His sacrifice did not need to be repeated again and again. He died once and for all, on the cross at Calvary," (p. 382).

Finally, the extra "leap year" story (as mentioned in the introduction) directs the readers to "The Best Book of All":

"The Bible is like a lamp giving light and guidance on our journey through life. The Bible is like a sword, a mighty weapon to help us fight against our enemy, the devil. The Bible is like food - milk for a little baby or meat for a big man - the nourishment needed for our souls no matter how young or old we are. The Bible teaches the truth, shows us what is wrong in our lives, corrects us and helps us to do what is right.

THINK: The Bible is the power of God for salvation for all who trust in the Lord Jesus Christ," (p. 383).

"365 Great Bible Stories: The Good News of Jesus from Genesis to Revelation" by Carine Mackenzie is a fantastic book, not just for young children, but for people of all ages. I happily welcome this addition to my library and I look forward to reading it to my daughter and any other children the Lord may bless us with. I trust that this book will entertain young children as it is read aloud, and also inform children as they read it for themselves. This is no mere storybook, there are important truths strewn throughout; this is truly a premier discipleship resource full of sound theology and practical wisdom.

Effective December 1, 2009, Federal Trade Commission guidelines state that bloggers receiving any kind of compensation should disclose that information clearly on their blog when posting a review of the product... that being said: I RECEIVED A FREE HARDCOVER COPY OF THE BOOK. CLEAR ENOUGH?

A Reader's Review of "Awaiting a Savior"

When I was given the opportunity to review Aaron Armstrong's book, "Awaiting a Savior," I confess that I did not know what the book was about. What I did know, however, was that Armstrong was a blogger ("Blogging Theologically") from Ontario who consistently provides much edification via his blog posts and tweets (@AaronStrongarm). I was also aware of the publisher of the book (Cruciform Press), a relatively small company that continues to bless the church by releasing solid gospel-centered titles by sound authors (Al Martin, Brian Hedges, Joe Coffey, Dan Cruver, Greg Lucas, Tim Challies, Joel Beeke, and others) in the midst of an industry that peddles fluff and doctrinally weak material. I'm not only impressed by Cruciform's depth chart and selection of books... but I am also intrigued by their business model, creativity and marketing strategies. I look forward to reading more of their titles in the future.

Since I have never written a book review, I was unsure about how exactly I would go about it. Though the past few months have been hectic with moving, doctor's appointments (my wife and I are expecting a daughter in February!), trying to get plugged in to a local church, and illness, I have finally finished reading and reviewing it (with the help of Adobe Acrobat on my smart phone). I hope you enjoy my review and recommendation of Aaron Armstrong's "Awaiting a Savior: The Gospel, the New Creation, and the End of Poverty".

As I mentioned before, my knowledge of this book was limited, and it was not until I received it and read the subtitle that I knew what it was about. When I saw the word "poverty" in the subtitle, a number of things came to mind. I thought about the current "missional" phenomenon in American Evangelicalism, I thought about the "health, wealth, and prosperity" heresy and I thought about the "social gospel" (which is a false gospel... in fact, no gospel at all) amongst other things. Some of my concerns were alleviated as I read David Murray's endorsement. Murray writes, "Aaron Armstrong has not only thought hard about alleviating poverty, he’s also worked hard at it." Armstrong explains further in the book, "This is no academic exercise for me. As an employee of a Christian charity that works with the Church to care for the poor, I have seen real poverty firsthand—and I have seen the rich hope that the gospel brings to those who live in it," (p. 10). This experience, coupled with an understanding of the truth of gospel-transformation, is a recipe for a biblical and practical treatise on the subject of poverty.

Whenever I read a book, I pay careful attention to the endorsements... who wrote them, and what is said about that particular book. "Awaiting a Savior" is endorsed by several people whom I consider brothers in Christ... and though I do not know them personally, these are brothers that are influential, biblically-oriented and gifted servants of the Lord Jesus Christ. This is what some of them have to say:

"Awaiting a Savior reorients our mercy ministry around the gospel, seeking to show how a life of love is the overflow of a grace-filled heart.” (Trevin Wax)

"This biblical theology of poverty is a mixture of pessimism, optimism, and realism. He’s rightly pessimistic about humanistic solutions, he’s brightly optimistic about God’s ultimate solution, and he’s practically realistic about the best and most the Church can do in this present age.” (David Murray)

"Awaiting a Savior is that it empowers us to care for the poor by making much of Jesus.” (Dan Cruver)

So, a synthesis of these statements indicate that the book is a gospel-centered biblical theology of poverty that makes much of Jesus... I like the sound of that.

Armstrong begins by rightly assessing the plight of man and the limitations of humanity (even those who are regenerate) in attempting to eradicate poverty. He asserts that, "as Christians, we need to be very clear about something. Resources and awareness and policies are important, but poverty is not fundamentally about any of these things. The root cause of poverty is sin," (p. 9). He points to the unfortunate fact that "the pervasiveness and nature of sin is missing completely from most of today’s discussion surrounding poverty. The idea that we can wipe out injustice and inequality for good overlooks the fundamental problem of our sinful nature. Therefore, the basic premise of this book is that our good faith efforts to address legitimate questions of poverty and injustice must never lose sight of the fact that poverty will persist as long as the heart of man is ruled by sin," (pp. 9-10). This is not surprising when we read the apostle Paul's teaching on what theologians call the "noetic effects" of sin in 1 Corinthians 2:12-16.

With a biblical-theological trajectory, the author begins with the doctrine of original sin to show how our lives are affected by the "cosmic treason" of Adam and Eve, with regard to poverty. He writes, "Everything about Adam and Eve’s fall makes economic prosperity difficult and elusive. In fact, the fall has made poverty the default setting, an ever-present gravitational pull intent on dragging us down. This is true not only because it is now harder to produce material wealth but also because the fall triggered an ongoing cascade of relational challenges characterized by blame-shifting and excuses about our sin, as well as an ongoing desire in each of us to play God over one another," (p. 20). This is clearly seen in Genesis 3, when God curses both the earth and humanity. When we understand the implications of the curse, we view the world we live in correctly. As Armstrong puts it, "Today, as it has been since the fall of Adam and Eve, all our efforts to provide and prosper meet with opposition. From subsistence farmers in forgotten corners of the globe to CEOs in corner offices, all progress requires toil. The curse on labor is still in effect, and this has extensive implications for how we understand and respond to poverty," (pp. 18-19). He adds, frankly..."If you don’t understand what happened in the Garden of Eden, you are missing the single biggest factor that contributes to poverty," (p. 20).

The main premise of this book, "poverty is the result of sin," should not be misunderstood as, "the poor suffer due to a specific manifestation of God's judgment upon their individual sin." Rather, Armstrong clarifies, "I am not saying that material poverty comes when God punishes particular individuals or particular people for particular sins. At times, God may choose to discipline people through material means, but a 'punishment' view of poverty is not necessary to account for the poverty we see. We live in a fallen world, a world living under a curse as the direct result of Adam and Eve’s sin, and that in itself is more than enough to account for the world’s poverty," (p. 23). Since all of mankind has sinned in Adam, as the apostle Paul writes in Romans 5, and the guilt of and penalty for sin has been imputed to them as well, we are in a helpless state and spiraling downward... and it is not just an external reality; the depths of depravity run deep: "Sin is not an environmental condition or something that varies in its essence from one person to another. It’s a universal heart issue," (p.26). The universality of the effects are indeed personally deep, but they are also interpersonally broad: "Sin has marred our identity as God’s image bearers and crippled our relationship with God, one another, and the world around us. Sin thus not only causes poverty but also poisons our attitude toward those suffering within it," (p. 46).

In light of these aspects of the curse, the identification of the underlying problem is laid bare. The tragedy of poverty, as well as the motivation for the solution of it, are both "heart-issues." Armstrong points out that "the issue before God is not whether you understand the essential challenges underlying poverty. The issue is your heart motivation for pursuing its eradication," (p. 32). Sin is so pervasive, that even our noble efforts to combat poverty might be motivated by evil desires. The author is aware of this and addresses the internal motive as well as the external act: "My concern is not that people are calling attention to the plight of the global poor. If anything, we may need to be reminded more often, not less. My concern, and even my fear, is whether we have gotten off-track and become more concerned with our own legacies and our own kingdoms than with Christ’s... We must carefully and prayerfully examine our hearts and motives when considering our approach to caring for the poor," (p. 33).

The dangers of neglecting God's providence in and sovereignty over poverty is stark. "We want to wrestle control of our destinies away from God," writes Armstrong, "Being the only creatures called to exercise dominion on God’s behalf isn’t quite enough for us. We don’t want to settle for being God’s representatives, we want to be more “like God” than that—we want control... this desire to force outcomes and control destinies has come to dominate much of the antipoverty movement," (p. 17). As the author shows, even a good thing like the fight to end poverty, can be fueled by sinful desire. The idolatry of humanism, while often camouflaged by good intentions, creates a Babel-esque atmosphere: "When Adam and Eve sinned, it was because they wanted to be like God. As humanity multiplied and filled the earth, sin multiplied with them. Our desire for significance, twisted by sin, always drives us to rob God of his glory and make a name for ourselves instead. This pursuit will always fail, and quite often we will do substantial harm to our fellow man in the process," (pp. 37-38; cf. Genesis 11).

So what is the solution, if any, to the problem of global poverty? The author explains: "The ultimate answer to poverty is circumcised hearts, hearts that know the God who forms and keeps covenant with poor, undeserving sinners," (p. 47). He continues to expound upon the lovingkindness of God in relation to His covenant children... and their response to His gospel of love: "Covenant faithfulness is obedience—obedience motivated not out of obligation or duty or a desire to score points with God but out of love for God," (p. 55; cf. 1 John 4:10). The Lord Jesus commands His followers to "love the Lord your God with all your heart and with all your soul and with all your mind," and to "love your neighbor as yourself," (Matthew 22:37-40). Armstrong then presents to us the reality of our Savior's teaching: "Loving our neighbor in real, tangible ways is as much a 'proof' of our salvation as anything else. How we relate to God directly affects how we relate to others. Unfaithfulness to the Lord will lead to a lack of concern for our neighbor—but the opposite should also be true," (p. 56). "Covenant faithfulness," he adds, "always leads to ethical faithfulness. The faithful will seek to care for the poor around them, to 'share [their] bread with the hungry', to 'cover the naked', and to 'let the oppressed go free.' They will 'bear fruit in keeping with repentance.' They will pursue justice in the full biblical sense of the term," (p. 56-57).

This is the power of the gospel. The good news of Jesus Christ's substitutionary atonement as a wrath-satisfying sacrifice on behalf of sinners frees us to properly approach the tragedy of poverty. "If we expect to end poverty, we need to deal with our sin problem first. To deal with our sin problem, we need a heart that’s inclined toward the Lord. And this heart is something only God can give us," (p. 59). Yes! We need a new heart, and only God can give us that heart (Ezekiel 36:22-32)... only God can change our negative disposition towards Him and correct our misplaced motives in interpersonal relationships by the power of His Spirit. Poverty is not chiefly an ethical issue, it is a spiritual issue... and by the grace of God we are given new life in Christ.

This irresistible and unmerited favor is unconditional and beckons humble adoration of the One who gives it. Armstrong describes the results of grace: "Grace kills our hypocrisy and our desire for the approval of man. Grace destroys our plan to try to meet God’s demands out of our own will. Grace sweeps away our anxiety. Grace allows us to persevere in prayer, trusting that the Father will give good gifts to those who ask. Grace allows us to be careful of how we judge, examining our own hearts before passing judgment on another. Grace allows us to put others before ourselves, doing to them what we would have them do to us," (p. 66). We are to be transformed by the renewing of our minds and submit to His authoritative Word, but this impossible prior to being graced with His Spirit. We must not put the cart before the horse... "We must recognize that before Jesus ever offers ethics, he offers grace," writes Armstrong, "If we don’t see that ... we will use the Sermon on the Mount as a hammer, a means of trying to force ourselves or others to act in a way we never could act without the grace of the Holy Spirit. This legalism is the natural inclination of our hearts. We want law, not gospel. We want deeds, not creeds. We want the demands of the law—even if it’s just so we can disobey them. But the good news of the gospel includes the fact that grace always comes before the demands of the kingdom. Jesus is not telling us what is required to earn blessing. He’s telling us what to do in light of the fact that we are already blessed," (pp. 65-66).

Armstrong hits the nail on the head concerning the poverty issue... the gospel is where we need to begin. He shows that "Caring for the poor starts with understanding the grace Jesus has given to those who believe in him. We must get this straight in our heads—and in our hearts," (p. 66-67). When we understand grace in our heads and hearts, it should be transferred and implemented by our hands. He continues to explain, "What we do is the fruit of what we believe about Jesus... it’s not enough that the Christian care for the needs of the poor—you don’t have to be a Christian to want to help the unfortunate. As we seek to help in genuine, meaningful ways, through it all we have a greater goal: the glory of Jesus Christ," (p. 67). We should not see our fight against poverty as an end in itself; our end should be the glory of God through the means of helping the poor: "We are called to care for the poor because God is glorified in our doing so. We care for the poor because we know what it feels like to be on the receiving end of grace," (p. 68).

One of my favorite parts of the book is at the end of chapter 5. Armstrong gives a clear gospel presentation and shares how we should live in light of the gospel with regard to the impoverished:

"Jesus lived a life of perfect obedience to the Father, then took the punishment we deserved by dying on the cross for our sins. Jesus took our sinfulness and gave us his righteousness so that we, on the Day of Judgment, can stand confidently before God and spend eternity with him.
That is the grace he offers. That is the grace that frees us from guilt and shame over our sin. That is the grace that sustains us even in the midst of difficulty. That is the grace that enables us to consider others as greater and more important than ourselves. And that is the grace that we share when we begin to invest in the lives of the poor," (p. 68)

Another intriguing part of the book is the author's retelling of John 12... specifically when Jesus says, "the poor you always have with you, but you do not always have me," (v. 8). Armstrong explains, "In telling the disciples that the poor would always be among them (and us), Jesus does us all a great service, freeing us... to serve the poor with a biblical attitude," (p. 73). The perpetual existence of poverty is an opportunity for us to serve; to bring glory to Christ by proclaiming Him to the poor and needy while offering tangible assistance to their material needs. In fact, "caring for the poor is a worship issue... The poor always with us means we have virtually endless opportunities to practically worship Christ, expressing our love for God through caring for the poor of this world," (pp. 74-75). Again, we must not see the means of worship as the end... the worshipful means of serving the poor to the glory of God should see that glory most richly manifest in the conversion and discipleship of the sinner. In other words, "Humanistic goals like ending extreme global poverty within our lifetime add a condition to our caring for the poor. Ministry that should be focused on people instead becomes focused on targets. Targets aren’t bad in themselves, but they can be devastating to those we’re trying to help, and to Christian service in general. As Christians, our agenda should be to see rebellious sinners reconciled to the Father. That includes doing what we can to minister to the poor amid their suffering, but it obviously goes well beyond it as well. Our ultimate desire should be to see God glorified as he becomes their Savior," (p. 74).

Finally, Armstrong points us to the eschatological reality that awaits us and how we are to live in the present evil age...

"Without the hope of the coming of the new creation, we have nothing to offer those who suffer in poverty. It is this hope we must share, whether we’re working for relief, development, or social reform. We must bring immediate relief to those suffering from severe drought and famine, but we must also bring them the promise that there is one who will someday relieve all their suffering. We must give the young man who has been trapped in a familial cycle of crime and poverty the skills he needs to leave the system, but we must also offer him the promise of a new identity that comes from the one who died for his sins. We must confront a social system that abuses and breaks the backs of its people, but we must also share the promise of a world where perfect peace and justice will reign forever... It is the best of all possible hopes we can offer the poor. The hope for an eternal end to poverty—one not found in human effort, but in the return of Jesus, when he will make all things new and wipe away every tear from every eye." (pp. 97-98)

"Awaiting a Savior" is an immensely practical book; but it is also theologically-oriented. It is a product of biblical study/prayer/meditation coupled with faithful application by doing the word and not just hearing it. I highly recommend this book to those who suffer from legalistic methods of performance, those who find it difficult to put their faith into action, and also those who are already worshiping Christ by serving the poor to the glory of God.

In conclusion, I'd like to present some practical wisdom/advice from the author. My prayer is that it stirs you, the reader, up to good works and that people see the fruit of your labor and glorify God:

"I want you to see the unique opportunities God has placed before you—opportunities to serve others for his glory and your joy. Maybe a place to start is by taking one night this week to help at your local street mission, intentionally getting to know one person being assisted there. Maybe it’s talking to the local men’s or women’s shelters about how you or your church can be a resource. Maybe it’s supporting a child who lives in poverty through a reputable Christian organization. If you stop and look, the opportunities are virtually limitless." (p. 78)

Effective December 1, 2009, Federal Trade Commission guidelines state that bloggers receiving any kind of compensation should disclose that information clearly on their blog when posting a review of the product... that being said: I RECEIVED A FREE PDF VERSION OF THE BOOK. CLEAR ENOUGH?

Matthias Media: Two Ways to Live

Two Ways to Live: Know and Share the Gospel (DVD)

This evangelism resource is currently on sale at Westminster Bookstore (63% OFF!)... it is an easy-to-learn explanation of the gospel, and while I believe a greater emphasis on the Deity of Christ and repentance is needed, it is redemptive-historical, and a useful teaching resource for short-form gospel presentations...

click image for details

The Two Ways to Live: Know and share the gospel course stems from the conviction that every Christian should know and understand the gospel clearly, and be able to explain their faith effectively when the opportunity arises. However, the beauty of this course is that it does not assume that every Christian will have the same gifts or opportunities to share the gospel.

Participants spend some time looking at what the Bible says about sharing the gospel, and at the attitudes, motivations and methods that should accompany it. They learn not only what the gospel actually is, but how to share it simply and naturally with others. This involves learning to adapt a basic gospel outline to their own conversational style, and practising this skill in different contexts. They also spend time reflecting on the content and theology of the gospel outline, through listening to two talks (contained on their participant's CD-ROM), and discussing them in the group.

After this seven-week course, participants should come away with:

a sound and thorough knowledge of what the gospel is, and the ability to share it with someone clearly and naturally when the opportunity arises. To get a feel for the difference this course can make, please watch the two "conversations" below. This Training DVD is an optional, but highly recommended, resource containing extra input for the leader as well as role plays and demonstrations to use throughout the course.