A Word From The Past: “Patience Flowing From Trust In The Lord”

Written by krkeyser on December 15th, 2016

“I waited patiently for the Lord; And he inclined unto me, and heard my cry.” Psalm 40:1

“We cannot help here remarking the great advantage of religion, true religion; to have a God to repair to, a God to cry unto, under all oppressions of mind and circumstances. Wicked men have their horrible pits as well as good men. It is not peculiar to Christians, or to good men, to sink in distress; but it is peculiar to them to cry to God under such dispensations; there is the advantage, the unspeakable advantage, of true religion.

The heroes of antiquity, the great men of Greece and Rome, had their troubles, and they had their remedy—but a horrible remedy it was. It was customary with them, in the turbulent times in which they lived, to carry poison about them, in order that, if their troubles should increase upon them too heavily, they might put an end to their lives; and to this horrible refuge they frequently repaired; and to the same refuge we have seen men repair in our own times.

Oh, what a thing it is to sink in a horrible pit, and to have no God to repair to, or no heart to cry to him. Christian, dost thou sink in a horrible pit? It may be so, but think of the example of the Psalmist,—he cried to the Lord under all his troubles; and this was the conduct of Jeremiah, he cried to the Lord out of his dungeon, and the Lord heard him.

Jonah also was in a horrible pit; he sunk not only in the waters of the sea—not only was he swallowed up by the monstrous fish, but almost sinking into desperation, as it respected his life, yet he cried unto the Lord. One could hardly suppose he cried to the Lord for temporal deliverance, because that seemed beyond all reach, beyond all hope; but he cried to the Lord, and looked towards his holy temple. I dare say he thought of what Solomon had said in his prayer when he dedicated the temple. ‘O Lord God,’ says he, ‘when any of thy people Israel shall be in distress, and shall pray unto thee, looking towards this house, hear thou in heaven thy dwelling-place.’ Encouraged by this, the prophet, the disobedient prophet, though loaded with shame, guilt, and despondency, though cast out not only by heathens from the ship, but to all appearance by heaven from the world, and sinking into the belly of the fish, which to him was as the belly of hell, with that dreadful load upon his heart, yet, says he, I will look towards thine holy temple.

Oh, what a blessedness it is to good men under all their depressions to have a God to cry to as David had! It is worthy of notice that there are circumstances in life in which we are encompassed “around, our way is hedged in, and there seems no escape,’ as Jeremiah expressed it, ‘thou hast compassed my ways as with hewn stones,’ as a prisoner encompassed with four stone walls, which were inaccessible, from which there was no escape, and through which no light could shine. ‘Thou hast compassed me as with hewn stones.’ Yes, there are circumstances in which every avenue of escape seems to be hedged up and shut out; but there is one way that neither hell nor earth can shut up, and that is the way out.

To a Christian there is always one way open, and that was the way that was open to the Israelites: when they came to the Red Sea, there was a mountain on their right hand, and sea on their left; Pharaoh’s army was behind them, and every way seemed to be blocked up; but there was one way open, Moses and Israel cried to the Lord, and the Lord heard them, and delivered them.

Never let us forget this in every state of affliction, to lift up our hands and our eyes to heaven. But this is not the whole of the spirit of the Psalmist under his affliction; he not only cried, but he waited, and waited patiently. It seems, then, that God did not deliver him at once, no,—the Lord that answers the prayers of his servants does not always answer them at the instant of their supplication,—he sees proper to exercise our faith, our patience, our submission to his will. It is written, ‘Let patience have her perfect work;’ and it is worthy of notice that this is the only world in which patience will have any exercise. In the world to come there will be no occasion for patience, it is a grace therefore that must do its all here; and therefore it is said, ‘Let patience have her perfect work,’ she must do all for God, and all for us that she will do, in the present state; and for this reason God frequently times his deliverances and his blessings so as to draw forth our patience and submission to his will.

We may also notice the nature of patience from this circumstance,—it does not consist in a stoical apathy, it is consistent with the liveliest sensation, it is consistent with the acutest feelings, and with the most ardent desires to God for deliverance. The Psalmist, you see, was crying to the Lord, and at the same time was waiting patiently. My brethren, the patience of infidels, the patience of worldly wicked men is no other than a sort of hardened apathy, an endeavor to stupefy their feelings, striving to place themselves in such circumstances that they may forget their misery. But this is not consistent with Christian patience, no, it is not consistent with those lively feelings, those quick sensations, which the Christian feels. The gospel teaches us to refrain from murmuring, to sit submissive under the hand of God, and to be like that Lamb which was led to the slaughter,—the Lamb of God, who, when in the garden of Gethsemane, said, ‘If it be possible let this cup pass from me, nevertheless, not my will but thine be done.’” Andrew Fuller, “Sermon XXXII: The Conduct Of David In Trouble,” in The Complete Works of Andrew Fuller: Memoirs, Sermons, Etc., ed. Joseph Belcher, Vol. 1.  [Delivered at Eagle Street, London, Wednesday Evening, June 18th, 1800.] (Harrisonburg, VA: Sprinkle Publications, 1988), 381-382.


Audiopost: Why doesn’t God do something?

Written by krkeyser on November 3rd, 2016

Check my new audiopost here: k-keyser-11-3-16-why_doesnt_god_do_something


Guest-post by R.P. Amos: In light of World Political Events . . . A Vital Reminder

Written by krkeyser on September 17th, 2016


“The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men” – “The powers that be are ordained of God” Daniel 4:17 / Rom. 13.1

NebuchadnezzarA dictator monarch  “whom he would he slew; and whom he would he                                                                            kept alive; and whom he would he set up…”.  Dan. 5:19

THE MOST HIGH GOD – Gave him power “The God of heaven hath given thee a                                                                      kingdom, power and strength, and glory”.   Dan. 2:37

NebuchadnezzarAnti Semitic and destroyed Jewish temple  “Came Nebuchadnezzar                                                             king of Babylon unto Jerusalem, and besieged it”.  Dan. 1.1

MOST HIGH GOD – Gave him victory “The Lord gave Jehoiakim king of Judah into                                         his hand, with part of the vessels of the house of God…”.   Dan. 1:2

NebuchadnezzarDeported Jews from Israel to Babylon  “that he should bring certain                                                           of the children of Israel…to…the king’s palace”.  Dan. 1:3-4

MOST HIGH GOD – Used him  “Nebuchadnezzar…my servant”.   Jer. 27:6

NebuchadnezzarChanged Jewish culture  “The king appointed them a daily provision of                                                                                       the king’s meat, and of the wine”.  Dan. 1:5

MOST HIGH GOD – Taught him wisdom from Jews “In all matters of wisdom and                                                              understanding…the king enquired of them”.   Dan. 1:20

NebuchadnezzarFurious temperament; out to purge the wise “the king was angry…                                                  and commanded to destroy all the wise men of Babylon”. Dan. 2:12

MOST HIGH GOD –  Awakened him “Of a truth it is, that your [Daniel’s]God is a                                                                         God of gods…”.   Dan. 2:47

NebuchadnezzarForced religious worship & practiced torture  “whoso falleth not                                     down and worshippeth shall…be cast into… a burning fiery furnace”. Dan. 3:6

MOST HIGH GOD – Grew him in knowledge & protecting Jewish religious rights

                                     “God…changed the king’s word…Every people…which speak                                              anything amiss against the God…shall be cut in pieces…because                                                  there is no other God that can deliver after this sort ”. Dan. 3:28-29

NebuchadnezzarAn arrogant great builder  “Is this not great Babylon that I have built                                 for the house of the kingdom, by the might of my power, and for the honour                                          of my majesty”?   Dan. 4:30

MOST HIGH GOD –  Humbled & Converted him “The inhabitants of the earth are                                   reputed as nothing…Now I Nebuchadnezzar praise and extol and                                        honour the King of heaven, all whose works are truth, and his ways                                          judgment: and those that walk in pride he is able to abase”.  Dan. 4:35-37

“The appearing of our Lord Jesus Christ: Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords”.  1Tim. 6:14, 15.


“Forgive us our debts” by David Gooding

Written by krkeyser on July 7th, 2016
“Give us day by day our daily bread. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.” Luke 11:3-4
“That prayer is not for good Christians, says someone, it is for the Jews. We don’t have to ask God to forgive us our trespasses. He has forgiven us already through the blood of Christ. ‘We have redemption through his blood, the forgiveness of sins’; we don’t have to ask God for forgiveness. So, if I drive my car carelessly and can’t brake and run into your car, I don’t have to ask you for forgiveness? God has already forgiven me so I don’t have to ask you for forgiveness? That would be plain nonsense. We have to learn to distinguish between the forgiveness that God has given us through Christ—‘ their sins and their iniquities will I remember no more’ (Heb 8: 12) (his forgiveness at the legal level)— and forgiveness at the level of God’s family and day to day life in the kingdom of God. That is a different thing, for which I need to ask the Lord’s forgiveness. If I carry on sinning, and don’t confess it and seek his forgiveness, Scripture plainly tells me that the Lord will chastise me. ‘If we confess our sins, he is faithful and just to forgive us our sins’ (1 John 1: 9). If we judge and discern ourselves and, where we have failed, seek the Lord’s forgiveness, he will not chastise us. But, like the good Father and Lord he is, if we don’t confess our sins and if we don’t repent and seek his forgiveness he will chastise us until we come to a better frame of mind.
  If I need to constantly show my dependence on God for my daily bread, I need with equal frequency to ask God’s forgiveness. Can we ever bow before God and say, ‘Today Lord, I don’t need forgiveness for I have done everything one hundred percent well?’ There won’t be a day like that until we get home to glory. The sensitivity that it develops in my spirit will make me aware that my brother and sister also need forgiveness, and if I expect the Lord to forgive me I must forgive them. That’s life in the family of God. If I need forgiveness for what I have done wrong in the past, I need God’s help not to do wrong again in the future: ‘Lead us not into temptation’. That shows a proper attitude. There are times when God by his Spirit and in his wisdom does lead us into situations where we shall be tempted (as he did with his own blessed Son). What should my attitude be to that? Not that of Peter. When our Lord warned him that temptation was coming and he was liable to fail Peter with his foolhardy courage said, It will be all right, Lord. I would never break down. He would have been better to pray, O Lord, don’t let me come into such a situation. I am not strong enough to face life’s great tests by myself and I could become unstuck. I need God’s protection, so lead me not into temptation, if it is possible in your will to keep me from the severe tests.”
David W. Gooding, Three Studies on Prayer. (Belfast: Myrtlefield House, 2016), Kindle Loc. 218-237.

Recommended resources: D.W. Gooding’s “Readable Talks”

Written by krkeyser on July 6th, 2016
I highly recommend David Gooding’s Readable Talks, freely available here: http://www.myrtlefieldhouse.com/en/search/?q=&format=8
Here are a few samples from his exegesis of 2 Thes. 2:13-17 — “God has not only given us his revelation in Christ, but he’s given us his Holy Spirit, who has researched the deep things of God and is within us to make them known. The secret of knowing God and his Word
is the Holy Spirit within. He not only searches the deep things of God, but he searches our hearts. If it were left for my prayers to bring me home to glory, I shouldn’t get very far. My ambitions are so
tiny and my desires are so weak. ‘And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God’ (Rom 8: 27). Thank God for the Holy Spirit within who yearns and desires. The old English says he
‘lusts’, but meaning ‘he desires from me,’ and ’intercedes with groanings too deep for words’ (Rom 8: 26). God listens to his prayers and answers them for my sake and for yours.”
David W. Gooding, Eternal Encouragement and Good Hope: 2 Thessalonians 2:13-17. (Belfast: Myrtlefield House, 2016), Kindle Loc. 80-86.
“The danger is we lose our stickability. We yield ground and we go backwards and downhill. There is always an insistent pressure for God’s people to give up the traditions taught in God’s holy Word. The world outside attacks the sacred foundational principles of the gospel, but we must learn to stand firm. Within Christendom itself there are all sorts of modern theories and pressures to abandon the traditions.
Paul pleads with us to stand firm and hold them fast. That is reasonable in the light of what God has done and what God is going to do.” David W. Gooding, Eternal Encouragement and Good Hope: 2 Thessalonians 2:13-17. (Belfast: Myrtlefield House, 2016), Kindle Loc. 95-99.

True Freedom

Written by krkeyser on July 4th, 2016

Liberty - 243544-Standard-preview*

* http://totallyfreeimages.com/243544/Ring-it-again-Buy-U.S.-Gov't-Bonds,-Third-Liberty-Loan–

On the 4th of July the United States turns its collective gaze backwards to declaring independence and gaining national liberty for governmental self-determination, it stirs thoughts of freedom. This is one of people’s most cherished concepts, bringing with it the prospect of advancing oneself and enjoying personal blessings. While many citizens of western democracies relish political liberty, they little suspect that they are actually enslaved to a much greater tyranny: the power of darkness (Col. 1:13.) This bondage is well-illustrated by the tragic plight of the first century despot, Herod Antipas, which is recounted in Matt. 14:1-12.)

A Party At The Palace

Herod was a tetrarch, a subsidiary ruler subject to the Roman Empire but who retained political control over a portion of the land of Israel. He was wealthy and powerful, and to befit one of his station, he threw a grand celebratory soiree commemorating his birthday. The guest-list was composed of the social and political elites of his territory, as The Gospel According To Mark notes: “. . . Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee” (Mk. 6:21; boldface mine.) No doubt the food and decorations were exquisite, yet the entertainment featured a decadent dance routine performed by his stepdaughter.[i] This sordid display revealed the tetrarch’s enslavement to lust. Inflamed by the night’s festivities he rashly promised to give “whatever she might ask” to the provocative young performer (Matt. 14:7; cf. Mk. 6:23.) To his sorrowful surprise, this oath led Herod to the judicial murder of the prophet John the Baptist, who preached against his illicit relationship with his sister-in-law Herodias. As Matthew 14:9 dramatically expresses it: “And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her” (Boldface mine.) This is a historical illustration of the phenomenon: “You are snared by the words of your mouth; You are taken by the words of your mouth.” (Prov. 6:2.)

Slavery And Emancipation

This incident demonstrates that Antipas’ popularity and reputation – not to mention his pride in his royal position – were of greater importance to him than righteousness and personal ethics. He was enslaved to passion and peer pressure and so was powerless to resist the evil flow of events that night. His sinful appetites made him an unwilling pawn in his lover’s insidiously murderous scheme. The ruler was ruled by his lustful appetites.

In this age of pervasive pornography and loosening sexual mores, many people share this ancient monarch’s enslavement to sins of the flesh. But its not just “major” crimes that are addictive, all sin is enslaving. As Christ said: “Most assuredly, I say to you, whoever commits sin is a slave of sin.” (John 8:34.) Thus, all humans need a liberator. Thankfully, the Lord Jesus Himself is the emancipator; as he says a few verses later: “Therefore if the Son makes you free, you shall be free indeed” (John 8:36.) This great emancipation is effected by His sacrificial death on the cross. He died to pay for our sins; what is more, by His resurrection He gives new life to those who receive Him by faith (1 Cor. 15:3-8; Titus 3:4-7.) Believers are born again by the Spirit of God who indwells them (Jn. 3:5.) The transformation that he makes in a believer’s life by the Holy Spirit is so remarkable that the Bible describes it as a new creation (2 Cor. 5:17.)

Free To Serve

The Lord frees believers from sin’s penalty and power – and eventually its presence – so that they might serve Him.[ii] Galatians 5:1 sums it up this way: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (NAS.) One writer explains it thus:

To be enslaved by Christ is not a new bondage. It is a new freedom! To unbelievers, this may seem puzzling. Why, they ask themselves, would one give up one’s freedom to live as one wants? Why be subject to someone else’s rules? The answer, of course, is that the old, so-called ‘freedom’ of the self, as we have seen, is actually the very opposite. It is a captivity to that self with all of its compulsions and appetites. The freedom we have in Christ is a freedom from the captivity to our old imperious and autonomous self.[iii]

  Schaff succinctly adds: “Show your freedom by love, and your love by service. This kind of bondage is honorable and delightful.”[iv] Paul and Timothy gratefully referred to themselves as “bondservants of Christ” (Phil. 1:1.) Believers are freed from their old sinful habits and modes of thinking in order to do the will of God. Instead of laboring to keep the law for justification – or sanctification – they are led and empowered by the Spirit to please their Creator (Gal. 5:13-18.)

Bound With Cords Of Love

Unbelievers mistakenly think that serving God is drudgery, but that could not be farther from the truth. Both Matthew 14 and Mark 6 couple the narrative of Herod’s party with the Lord Jesus’ miraculous feeding of the 5,000. Instead of His guests observing the spectacle of a powerful man felled by lust, they listened to the King of kings expound the Word of God. Herod’s companions became unwilling witnesses to a grotesque murder; Christ’s friends heard the words of life and fed on bread provided by the One who was the Bread of Life (Jn. 6:35.) One first provided discontent and shame; the other spiritual life, joy, and satisfaction.

Nothing in this world compares to knowing and serving the Lord. Spurgeon elatedly related this joy, saying:

Talk not of the joys of the dance, or of the flush of wine; speak not of the mirth of the merry, or of the flashes of the ambitious and successful. There is a mirth more deep than these; a joy more intense; a bliss more enduring than anything the world can give. It is the bliss of being forgiven; the bliss of having God’s favor and God’s love in one’s soul; the bliss of feeling that God is our Father; that Christ is married to our souls; and that the Holy Ghost dwelleth in us, and will abide with us for ever. Let the sweetness of the mercy draw thee, poor soul! let the sweetness of the mercy, I say, entice thee![v]

May you enjoy the glorious liberty of knowing Christ today!



[i] Although anonymous in the New Testament, extrabiblical literature identifies her as Salome, e.g. Josephus, Antiquities Of The Jews, 18.5.4; electronic ed. accessed on 4 July 2016 here: http://www.sacred-texts.com/jud/josephus/ant-18.htm

[ii] Rom. 8:1-4, 22-25.

[iii] David F. Wells, God in the Whirlwind: How the Holy-love of God Reorients Our World. (Wheaton, IL: Crossway, 2014), Kindle Loc. 3826-31. Wiersbe adds: “Through the Holy Spirit, Christ is in us and we are in him. We can’t imagine making plans or taking steps without considering his will. As we walk together with Christ, we become so united to him that we intuitively sense what will please him and what will grieve him. We seek to do only those things that please him. Yes, the cross makes the difference between slavery to the old life and liberty in the new life, but this liberty is the liberty of obedience. ‘And He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again’ (2 Cor. 5:15). It’s the freedom of sonship, the freedom that is motivated by love and not law. ‘For the love of Christ compels us . . .’ (2 Cor. 5:14). When the children of God deliberately disobey God’s will, they not only rebel and commit lawlessness (1 John 3:4–7), but they also wound the heart of God. It’s much more than citizens breaking the law of the king; it’s children breaking the heart of their heavenly Father. Jesus was ‘obedient to the point of death, even the death of the cross’ (Phil. 2:8), and it’s unthinkable that we should come to the cross, turn our freedom into license, and willfully disobey his Word. ‘For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh . . .’ (Gal. 5:13).” Warren W. Wiersbe, The Cross of Jesus: What His Words from Calvary Mean for Us. (Grand Rapids: Baker, 1997), Kindle Loc. 1427-1436.

[iv] Philip Schaff, The Epistle of Paul to the Galatians, (New York: Charles Scribner’s Sons, 1881), p. 59.

[v] C.H. Spurgeon, “Too good to be true,” in The Metropolitan Tabernacle Pulpit Sermons, Vol. 7. Originally preached on December 15, 1861. (London: Passmore & Alabaster, 1861), 623.


Book review: Sinclair B. Ferguson, “The Whole Christ”

Written by krkeyser on June 23rd, 2016

[I received a kindle copy for review from the publisher, Crossway.]

Sinclair B. Ferguson, The Whole Christ: Legalism, Antinomianism, and Gospel Assurance—Why the Marrow Controversy Still Matters. Wheaton, IL: Crossway, 2016.

Brother Ferguson does an excellent job unpacking a fairly complex internecine controversy within 18th century Scottish Presbyterianism. As a Scottish born Presbyterian preacher and theology professor at various Reformed seminary campuses, he is well-suited for understanding and unpacking the historical and theological niceties of the “Marrow Controversy” – so named because it centered around Edward Fisher’s The Marrow Of Modern Divinity. The basic issue dealt with legalism, antinomianism, the biblical balance between faith and obedience. Ferguson explains it this way:

“On the surface the Marrow Controversy was about how we preach the gospel; what role, if any, God’s law and our obedience play in the Christian life; and what it means to have assurance of salvation. But those issues are always, at bottom, about the gospel itself. While these themes have taken center stage at particular periods in the church’s history, that is only the tip of the iceberg. They are perennially relevant because underneath them lies the most fundamental question of all: Who is the God whom we come to know in Jesus Christ (John 17:3)? What is he really like, truly like—deep down, through and through? The atmosphere that characterizes my Christian life will reflect my answer to these questions. That was the issue that lay deeply embedded in the Marrow Controversy. To that extent, reflecting on it can never be merely an antiquarian hobby or an academic exercise.” Kindle Loc. 241-47.

The implications of this debate touches on the nature of a believer’s assurance of salvation. In my estimation, brother Ferguson is at his best when unpacking biblical reasons for Christian assurance in contrast to the counterfeit assurance of legalism and antinomianism. I am not an adherent to Covenant Theology or Five Point Calvinism, so I could not agree with those views in this book. Nevertheless, I appreciate brother Ferguson’s clear prose and his careful exposition of the Scriptures. This is not a dry tome of church history; rather it is warmly pastoral, and aims to encourage true believers to grow in the true Christian life.


Book review: The Miracles of Jesus: How the Savior’s Mighty Acts Serve as Signs of Redemption

Written by krkeyser on March 28th, 2016

[Note: I received a complimentary review copy of the book in kindle format from the publisher.]

Vern Poythress, The Miracles of Jesus: How the Savior’s Mighty Acts Serve as Signs of Redemption. Wheaton, IL: Crossway, 2016.

  Given brother Poythress’ occupation and credentials – he teaches at Westminster Theological Seminary in Philadelphia, PA and possesses doctorates in mathematics and theology respectively – I expected this book to be somewhat highbrow. I could not have been more wrong! He writes in a lucid, everyday style that avoids technical jargon and sticks to analogies that any reader can understand. I also anticipated a philosophical discussion of miracles, somewhat on the order of a more modern version of C.S. Lewis’ classic Miracles. Once again I was mistaken. Brother Poythress focuses on direct exegesis of the text of the Bible, paying particular attention to the Lord’s miracles in the Gospels of John and Matthew. Along the way he gives a practical tutorial in using Edmund Clowney’s chart of interpreting miracles in their context, as well as looking at greater things pertaining to the gospel that are typologically shadowed in the different types of signs that Christ performed.

  Of course, I don’t subscribe to every bit of interpretation that brother Poythress puts forth. As one would expect from a brother of Presbyterian affiliation, his soteriology and eschatology are thoroughly Reformed (I’m premillennial, dispensational, so some of our future chronology differs, as well as our approach to Israel and the Church!) Nevertheless, I enjoyed reading this book and recommend it as a good primer for studying the gospel miracles in their context. As always, be good Bereans (Acts 17:11) and prayerfully compare everything with the Scriptures themselves!


Book review: Barry G. Webb, Judges and Ruth

Written by krkeyser on March 22nd, 2016

Book review: Barry G. Webb, Judges and Ruth: God In Chaos. Wheaton, IL: Crossway, 2015.

[Note: I received a review copy of this book from the publisher in MOBI / Kindle format.]

  Part of Crossway’s Preaching The Word series, this devotional commentary does an excellent job of examining the major content of Judges and Ruth. Taking place in a difficult era of salvation history, these two books offer hope against the dark backdrop of Israel’s repeated spiritual and moral failures. Mr. Webb, a retired professor from Moore Theological College in Sydney Australia, does an outstanding job of explaining them in their historical context, while also making relevant applications to the modern situations faced by churches and individual believers.

Mr. Webb’s writing is lucid and interesting, and he has a keen sense of the drama of Judges and Ruth. He is also superb at bringing out reflections of Christ in the types and shadows of these Old Testament books. He brings out interesting insights from Hebrew word studies, biblical geography, and extra-biblical history without becoming bogged down in overly technical academic jargon or inconsequential details. Throughout his commentary Webb maintains a reverence for God and His word, and frequently makes gospel applications from the text. His style is expositional, yet it offers much spiritual heart-food for the reader who desires to contemplate the Lord’s glories. I heartily commend this book to anyone interested in Judges and Ruth – or even to someone looking for a good Christ-centered book.

Some choice quotations to whet your appetite:

On the “Minor Judges”:

“In the marathon of life there are few stars and many runners. The same is true in the history of God’s people in both the Old and New Testaments. Thank God for stars like Othniel, Deborah, Barak, and Gideon who encourage and inspire us by their example. But thank God, too, for also-rans like Ibzan, Elon, and Abdon who remind us, by simply being there with their modest achievements and all too human failures, that little people, too, have a contribution to make to the great sweep of God’s saving purposes in the world that reaches its climax in Christ and flows on into our own day and age. Also-rans is what nearly all of us are! But praise God that we, too, have a noble calling and can be used to display his astonishing wisdom to a proud, incredulous world. May it be our joy to do so, with God’s help, and to his glory.” Webb, Judges and Ruth: God In Chaos, Kindle Loc. 3733-39.

On Samson:

“Given the heavy blend of passion, heroism, and tragedy it contains, it is not surprising that the Samson story has attracted the serious attention of great creative artists. No one can view Samson and Delilah (Rubens, 1577–1640) or Samson Killing the Lion (Léon Bonnet, 1833–1922) or hear Handel’s impressive Samson oratorio (1740) or read John Milton’s epic poem Samson Agonistes without being aware of both the creative power of the artists themselves and the greatness of the Biblical narrative that inspired such endeavors. Handel’s oratorio was composed in the same year as his Messiah, and Milton’s poem followed hard on Paradise Lost, and the treatment in both cases shows that they did not regard the Samson story as a piece of comic relief after the treatment of nobler themes. They took Samson seriously, and the author of Judges clearly means us to do the same. That is not to say that the story has no humor in it. The sight of Samson bursting out of Gaza at midnight, for example, like a crazed orangutan escaping from a zoo, taking the gates with him, is a moment to be relished—especially since the joke is on the Philistines. But beneath all the surface chaos and mad careening here and there of the wild-man hero there is a steady building toward a predetermined end of profound theological significance. Samson is God’s man, as Israel is his people, and neither he nor they can finally escape their destiny. Samson may be a testosterone-charged male behaving badly, but he is also much, much more. More space is devoted to him than to any other judge.1 He alone has his birth and destiny announced in advance by a divine messenger, and in his story the whole central section of the book is brought to a resounding climax.”

Ftnt. #1: It is longer than the Jephthah narrative of 10: 6— 12: 7. The Gideon-Abimelech complex as a whole (chaps. 6— 9) is longer than the Samson story, but the Gideon narrative itself (6: 1— 9: 28) is shorter. Webb, Judges and Ruth: God In Chaos, Kindle Loc. 3744-57.

On Ruth 2: “Ruth has not just left her native land and her father’s house, she has also left her foreign gods: ‘The LORD repay you . . . the Lord, the God of Israel, under whose wings you have come to take refuge!’ (v. 12). We can almost see the wheels turning inside Boaz’s head at this point. Moabites had been placed under a ban of eternal exclusion for cursing and seducing them into worshiping their gods (Numbers 22:1–6; 25:1–3). But what of a Moabite who abandons those gods and embraces the Lord God of Israel? And what if she is also poor, an alien, and a widow—one of the very people the Law commanded Israelites to protect? What does it mean to truly keep the Law in these circumstances? Would Boaz be wrong to embrace such a one? The answer that seems to be forming in his mind and showing itself in his actions is that he would not. And the rest of the book confirms that he is right.” Webb, Judges and Ruth: God In Chaos, Kindle Loc. 4833-39.


Book review: “God has spoken” by Gerald Bray

Written by krkeyser on March 10th, 2016

Gerald Bray, God has spoken: A History of Christian Theology. Wheaton, IL: Crossway, 2014.

I received a complimentary kindle copy of this book for review from Crossway Publishers. Gerald Bray is a theologian and researcher at The Beeson Divinity School of Samford University in Alabama. Bray’s book is a tour de force of church history, theological controversies, & philosophy. His knowledge of these subjects is impressive, and his erudition is demonstrated by his many appropriate quotations from Patristic, Roman Catholic, Orthodox, and Reformed sources. He has knack for reducing complex arguments to easily understable prose. On the criticism side of things, I find his approach too ecumenical (e.g. he gives more legitimacy to Orthodox & Roman Catholic doctrinal positions, viewing them as part of “the church”.) When he comments on Scripture, I sometimes found his opinions to be contrary to the Bible’s teaching (e.g. he believes that Christ could have sinned – He didn’t, but He could have. A careful study of Philippians 2:5-11 & other passages show that the Lord was & is impeccable, i.e. God manifest in the flesh cannot sin!)

In summation, read this book for a survey of the development of the doctrinal positions of the various parts of Christendom. The book is particularly strong on the Trinity, and also has an outstanding section on the Enlightenment and the development of academic theology of the 18th – 20th centuries. But, like good Bereans, get your doctrine straight from the Bible!