Listen up! Radio discussions on Aquinas, Christology and Heresy

Wireless theology drifts into cyberspace:

Melvin Bragg chairs a fascinating discussion on Thomas Aquinas on BBC Radio 4's In Our Time.

Justin Brierley hosts a conversation with New Testament scholars James Crossley and Richard Bauckham on Jesus and the God of Israel. They debate Bauckham's 'Christology of divine identity' on the Premier Christian Radio show, Unbelievable?

John Pantry, also of Premier Christan Radio interviews my friend Martin Downes on his breakfast show. They talk about his excellent new book, Risking the Truth and MD fields calls from listeners. You can download a recording here.

John Calvin: A Pilgrim's Life by Herman J. Selderhuis

John Calvin: A Pilgrim's Life,
by Herman J. Selderhuis, IVP, 2009, 287pp

With this year being the 500th anniversary of Calvin's birth it's a good time for a fresh appraisal of his life. The secondary literature on Calvin is prolific, but Selderhuis bases this account mainly on his reading of the Reformer's copious correspondence. He claims that the way to get under the Calvin's skin is through his letters. Has Selderhuis succeeded in his aim, does he give his readers a glimpse into Calvin's interior life? He certainly has a good try.

The Calvin who emerges through these pages is neither a flawless Reformation hero or a vindictive heretic burning fiend. Those looking for hagiography or hatchet job will not find what they are looking for here. Selderhuis paints a richly detailed portrait of Calvin as a fully paid up member of the human race. We are introduced to Calvin the student, refugee, preacher, friend, husband and leader of the Reformed cause. Calvin was a sinner saved by grace, no more and no less. He was capable of showing kindness to those in need. He was a good friend and patient in afflictions. He enjoyed a good wine and knew what it was to laugh as well as grieve. He was unswervingly loyal to the truth as he understood it. But Selderhuis does not flinch from revealing some of the less savoury aspects of Calvin’s character. He could be bad tempered and petty. He showed monumental misjudgement in the Servetus affair.

The book follows the narrative flow of Calvin’s story taking us from his childhood to his monumental labours in Geneva. His life is described against the backdrop of the tumultuous years of the Reformation period. Selderhuis carefully pieces together Calvin’s early days, showing how his humanist education impacted on his work as a Reformer. His love of brevity and clarity of expression can be traced back to the formative influence of the humanist school. Renaissance ideals drove him back to the sources of Scripture in the Hebrew Old Testament and the Greek New Testament.

Selderhuis gives us some fascinating insights into Calvin's personality. The Reformer is often accused of being a control freak, the “Caesar of Geneva”, who always had to have his own way. But as it is pointed out, a key aspect of Calvin's character was that of almost unquestioning submission to father figures. It was at the behest of his father that he gave up studying for priesthood to pursue a law degree. Calvin meekly complied with this change of direction in his studies. Likewise it took another rather insistent father figure in the shape of Guillaume Farel to persuade Calvin to abandon a life of scholarly seclusion in order to help lead the Reformation in Geneva. When it turned out that the Genevans did not want a Reformation of the kind envisaged by Calvin, they swiftly booted out of the city. When the good people of Geneva decided that they couldn't live without "that Frenchman" as they called him, they invited Calvin to return. He was somewhat reluctant to leave Strasbourg, where he was happily engaged in pastoring a congregation of French exiles. The prospect of returning to the place that had earlier caused him such grief was none too inviting. But when Martin Bucer decided that Calvin should go back to Geneva, he submitted to his fatherly advice as if it were the will of God.

Doing God’s will, even when God’s plans clashed with his own was a determining factor in Calvin’s life. Armed with the certainty that he was where the Lord wanted him to be, Calvin was willing to endure all things for the sake of the gospel. He threw himself unstintingly into the work at Geneva. He preached not only on Sundays, but also frequently in the week. He delivered lectures to students and corresponded with other Reformation leaders. On top of all that he took time to offer practical assistance to needy people. He barely had a spare moment to himself. Calvin carried on with his work in the face of ill health. A chapter on Calvin the 'Patient' details his various ailments and infirmities. 2 Corinthians 12:9 comes to mind.

Despite what some have suggested, Calvin didn't always get his own way in Geneva. Even during his second period of his ministry in the city he faced numerous problems. They didn't even award him citizenship until 1559. His attempts at reforming the City and its Church were often frustrated. He wanted a self-governing Church that was free from state interference. This was a long time in coming. But at last the City authorities granted the Church the right to exercise discipline over its members and ban impenitent sinners from the Lord's Table. As Calvin had argued for many years, the power of Church discipline should reside in the Church, not with the Magistrate. The Reformer was prepared to suffer hardship and opposition in the service of his heavenly Father. As the book’s subtitle suggests, he saw himself as a pilgrim whose life in this veil of tears was a preparation for the glory that is to come.

While this isn’t strictly a theological biography, Selderhuis discusses Calvin’s theology with sensitivity and care. Misunderstandings are cleared up and prejudices challenged, enabling the reader to get a handle on key aspects of the Reformer’s thought, such as predestination and the Lord's Supper.

Selderhuis writes with clarity, verve and wry humour. Those who know Calvin mainly from his Bible commentaries and the Institutes will be introduced to the man behind the books. He was a rounded yet flawed human being, a sinner saved by grace alone. The writer has a fund of sympathy for his subject, but rightly he does not bend over backwards to exonerate Calvin when he feels that he was in the wrong. If the biographer does succeeded in getting his readers under the Reformer's skin, he promises to let us out again. You'll have to find out for yourself whether that promise holds good.

Calvin’s rich legacy is of lasting benefit to the people of God. We could do with his God-centred theological vision, dogged determination to serve the his Master, and tireless zeal for the Reformation of the Church. We have cause to be grateful to the Lord for “that Frenchman”. Through this compelling account of his life, he challenges us to follow him on the pilgrim road to glory.

Day off

We had a nice day off on Saturday. Where we live isn't too far from Bath and I always enjoy popping into the city. We usually park the car in Victoria Park and walk into town from there. It was a joy to walk through the park, with the grass strewn with crunchy autumn leaves on a bright autumn day. The city centre was as busy and bustling as ever. We grabbed some Cornish pasties and ate in the shadow of the magnificent Abbey. Bath is such a random place. I love it. Roman Baths, posh spas, big shops and classical colonnades are intermingled with buskers, beggars and fire juggling street performers. As we were eating lunch a troupe of bizarrely dressed traveling actors passed by, advertising their next performance.

One of the reasons we headed for Bath was to catch the new Pixar release, UP. The film was a real treat with some great laugh out loud moments, beautifully realised in stunning 3D. Unusually for a family movie, the main character is an old codger called Carl whose wife has died and whose house is surrounded by a noisy building development. He escapes being consigned to an old folks home by tying helium-filled balloons to his home and taking off into the bright blue sky. He heads for Paradise Falls in South America, the place he and his wife, Ellie had longed to explore when they were childhood sweethearts. His adventure is enlivened by an accidental stowaway in the shape of Russel, an eight-year old Wilderness Explorer. As well as being great fun, the film is a poignant meditation on love, loss, ageing and mortality. It's central message is that love is the greatest adventure.

On workaholic pastors

Not many members of Reformed churches would quietly boast if their pastor was an alcoholic or a drug addict, but it seems that people have a sneaking admiration for workaholic ministers. They say, 'Oh, our pastor is a workaholic. He never stops!' As if that was a good thing. It is easy for pastors to become workaholics. We don't have a human boss who tells us when to start and finish the working day. That could induce laziness as no one is keeping an eye on us, but I don't think that's a problem for most Reformed pastors. The work itself is never ending. Sermons need preparing, people need visiting, meetings need chairing, activities need organising, study, writing articles, admin, blah, blah blah. It is a great work (apart from admin) and we should throw ourselves into the ministry of the word. In terms of study and preparation we get to spend lots of time doing things that other Christians have to squeeze around their busy working lives. But pastors shouldn't become workaholics. It's not a good or admirable thing when that happens.

Workaholic pastors are a bad example to their people. If a minister is a husband and father, then he like all Christian men in that position will need to spend quality time with his family. Even Jonathan Edwards made sure that he spent time chilling out with his large family each evening. Take a day off. We can't often have Sundays off, but the Sabbath principle that man needs a day of rest still applies. 'The Sabbath was made for man'. Get in the car and go somewhere. If you lounge around at home on your day off the phone will ring and you'll get sucked into work. Get organised so that your sermons are prepped etc and take some time out with the wife and kids. Churches should be sensitive to this matter and try and leave their pastor in peace on his designated day off.

Workaholic pastors are acting as if their acceptance with God were dependent upon their frantic efforts. That is a contradiction of justification by faith alone. God accepts us on the basis of what Christ has done for us rather than on the basis of what we have done for him. We need to find the time and space to bask in the loving acceptance of the Father, rest in the finished work of the Son and delight in the witness of the Spirit of adoption. If our ministry does not flow out of communion with the triune God of all grace, then what's the point?

Workaholic ministers are guilty of a form of activism - the tacit belief that God's work is almost entirely dependent on our gargantuan labours. Perhaps we need to do less stuff and spend more time in prayer. After all our primary calling is to give ourselves to 'prayer and the ministry of the word' (Acts 6:4) - in that order. Business does not necessarily amount to fruitfulness.

Workaholic pastors make themselves inaccessible to their flocks as they seem to be far too busy to bother with problems of one kind or another. This may stop spiritual hypochondriacs from pestering their minister unnecessarily, but our people should know that we are available to them when they need our help and counsel.

Workaholic ministers need to remember that, 'All work and no play makes Jack a dull boy - and if he's a pastor, a dull preacher.' Maintain interests outside of pastoral work. Keep up with what's going on in the world. Enjoy sport. Listen to music. Watch a bit of TV. Catch the occasional film. Read a novel. People sometimes seem affronted that pastors have time to do anything else bar work. I'm often asked how on earth I find the time to blog.

Fellow pastor, don't be a workaholic. Don't be addicted to your work. The only permissible addiction for Christians is an addiction to Christ, Philippians 3:8. 'One thing is needful'!

The Doctrines of Grace: Rediscovering the Evangelical Gospel by Boice & Ryken

The Doctrines of Grace: Rediscovering the Evangelical Gospel
by James Montgomery Boice & Philip Graham Ryken, Crossway, 2009, 240pp

The basic thesis of this book is that Evangelicalism needs a good dose of Calvinism. Evangelicalism has been at its best in those periods when it has been in the grip of Calvinistic theology. That is because Calvinistic theology is the theology of the Holy Scripture. Contemporary Evangelicalism has largely abandoned the doctrines of grace and is the worse for it. Despite apparent numerical success, the movement seems to be imploding and is often characterised by theological confusion, worldliness and lack of effectiveness in reaching the masses for Christ.

But if at least part of the answer to the present malaise is a recovery of the doctrines of grace, then what are those vital doctrines? Boice and Ryken describe what they mean in terms of the “Five Points of Calvinism”, popularly summarised under the mnemonic TULIP, Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace and the Perseverance of the Saints. The authors quibble a little about the appropriateness of some of the traditional TULIP terminology and make a few adjustments in wording. For example, they rightly prefer ‘Particular Redemption’ to ‘Limited Atonement’. But all the same, the writers follow the familiar five-point schema in their exposition of the doctrines of grace. What they have to say is helpful and well argued, but I can’t help thinking that reducing Calvinism to the stereotypical five points is slightly reductionistic. The “five points of Calvinism” were never intended to be a handy summary of Reformed teaching as a whole. As the book says, they were simply the Reformed response to the Arminian five point Remonstrance at the Synod of Dort in 1618. Calvinistic teaching certainly includes a commitment to TULIP theology, but it is much bigger in scope than that. Greater breadth and creativity is needed in commending the riches of Reformed theology to the wider Evangelical world.

With the above thoughts in mind, last couple of chapters are probably the best in the book. In The True Calvinist, Boice and Ryken devote attention to a Calvinistic view of the Christian life. They show that when properly understood the doctrines of grace will lead to God-centred holy living. The Calvinist will seek to bring every area of human existence under the authority of the sovereign God of all grace. Just how this comprehensive vision of life plays out in practise is detailed in Calvinism at Work. The writers demonstrate that the Calvinistic vision of God’s sovereignty has a positive impact on the mission of the Church and has powerful implications for the relationship of the Christian to the wider culture.

The book is dual-authored because it was completed by Philip Graham Ryken, as James Montgomery Boice died in June 2000, leaving the work unfinished. Their joint-effort offers a convincing introductory argument that Evangelicalism needs Calvinistic theology and a gripping conclusion on the practical implications of Calvinism. But it is marred by a slightly stodgy and unimaginative middle section. Let's stop using TULIP as shorthand for the doctrines of grace in their totality.

* An edited version of this review will appear in a forthcoming edition of Protestant Truth.

How should we then give?

The other Sunday one of the churches I serve had a Gift Day, so I preached on the theme of giving, taking 2 Corinthians 8:9 as my text. It made me think about giving and how we may give well as Christians.

People give for all sorts of good reasons. Some give out of pity. Paul could have written about the suffering and poverty in the Jerusalem church, explaining how some believers were having to go without life’s essentials for Jesus' sake. They were poorly clothed, ill fed, and had to live in sub-standard housing. People of my generation have Michael Beurk’s famous report on famine on Ethiopia etched on their memories. The outpouring of compassion provoked by that film led to the original Live Aid concerts. But Paul did not appeal to the Corinthians to give simply out of pity. Others may give because giving can be fun. Events like 'Children in Need' and 'Comic Relief' are all about making giving fun. Paul could have told the Corinthians to organise some exciting fundraising activities, 'Come on, get involved. Giving is a fun, feelgood thing to do'. But that was not Paul's approach. Altruism is another motive for giving - give simply because it is the right thing to do. If you are better off than others, then you have a duty to give, noblesse oblige and all that. Paul didn't try that one either.

It is possible to give for entirely the wrong reasons. We may give to impress others with our largess. Some give hoping to gain. Take the recent "cash for Peerages" scandal in the UK, where big donors to political parties were allegedly offered seats in the House of Lords as a reward for their giving. We can give manipulatively to make others obliged to us. 'You just remember where the money is coming from.' Paul obviously doesn't want the Corinthians to give for bad reasons. He wants them to be gospel givers. As Christians our chief motivation for giving is the good news of what Jesus has done for us. And what Jesus has done for us is encapsulated in 2 Corinthians 8:9.

How should we then give?

1) Gospel givers are sacrificial givers

At the heart of 2 Corinthians 8:9 is the idea of sacrifice.

2) Gospel givers are loving givers

Not “as cold as charity”, but an expression of love to enrich others, (1 Corinthians 13:3, 1 John 3:16-17).

3) Gospel givers give for the gospel’s sake

They want others to hear the gospel and will give to maintain gospel witness.

4) Gospel givers give more than money

Giving is not just about what we put in the offering box. We must give of ourselves, our time, energy and love in the Lord's service, Romans 12:1-2.

5) Gospel givers are thankful givers

God has given us so much more than we could ever hope to repay him. We give of our money time, our very lives saying, 2 Corinthians 9:15.

6) Gospel givers don't just think about giving, they do it

Give to the Barnabas Fund, 'hope and aid for the persecuted church'.

N. T. Wright at Helm's Deep

Paul Helm has concluded his four-part series on N. T. Wright and justification by faith alone. Check it out for an acute theological analysis of the differences between Wright's 'new perspective' stance and the classic Reformed position on the imputed righteousness of Christ.

1. Wright in General
2. Why Covenant Faithfulness is not Divine Righteousness (and cannot be).
3. Wright and Righteousness
4. Wright and the Reformation

"On the Reformed view, Christ’s imputed righteousness is ‘alien’, external, the righteousness of another, and even when imputed, it will always remain alien. God justifies the ungodly as ungodly. The widely-used illustration, that Christ’s righteousness is credited to my account, is misleading. (If I’m credited, mustn’t Christ be debited?) To repeat, in the imputation of righteousness, nothing moves. Imputation is not an electronic moral transfer. Righteousness is not transmitted, transfused, or relocated in any way. (Any more than if I receive free insurance cover I receive a transfusion of some mysterious substance called ‘insurance’.) The believer’s imputed righteousness remains inalienably Christ’s perfect righteousness. What is true is that by an act of the unspeakable mercy of God the believer is shielded by, or seen through, or covered by, the righteousness of another." (From Wright and the Reformation ).

My Knols

A Knol is a 'unit of knowledge', apparently. Google's Knol feature is great for publishing articles that would be too lengthy for the average blog post. I've recently added a "My Knols" widget to my sidebar. You might like to check out these Knols:

Challenging biblical inerrancy - A response to A. T. B. McGowan

John Calvin: his relevance for today - An address for a local Calvin 500 meeting

Word and Spirit in preaching - A Ministers' Fraternal paper

Jeremy Brooks on why broken Britain needs Christian values

A brief interview with Jeremy Brooks, Director of Ministries at the Protestant Truth Society, where he explains why representatives of the PTS will be attending the Conservative Party conference in October. I ask him if this means that the Society is now taking sides in party politics. Read on to see his response.

GD: October's Evangelical Times carries a front page article entitled What price politics? In the piece the Protestant Truth Society together with some other Christian groups is criticized for planning to send delegates to the Conservative Party Conference. Is the Society becoming party political?

JB: In a word, no. The PTS, Church Society and Christian Watch are simply co-operating to run an exhibition stand at the forthcoming Conservative Party Conference in Manchester this October. None of these Christian groups are affiliated to any political party, nor do any of them have any intention of seeking such affiliation.

GD: Why is PTS only sending a delegation to the Conservative Party Conference?

JB: Between the three Christian groups involved, it's costing us approx. £8,000 to run this exhibition stand. We cannot afford to do this at all three of the major party conferences. Therefore, with the Conservatives being the favourites to win power at the forthcoming General Election, we have chosen to target them, desiring to reach those who'll have the most influence.

GD: What do you hope to achieve from attending the Conservative Party conference?

JB: The theme of our exhibition is Why broken Britain needs Christian values. The Tories have, rightly, made much of the idea of Britain being broken, but we're not convinced that they have any real understanding of why it is that Britain's broken. It's our conviction that Britain's greatness in the past was a direct result of it's being founded upon Christian values, and that it's present broken state is an equally direct result of that foundation of Christian values having been largely eroded over many decades, and particularly during recent years. Therefore, we have published a very attractive 32 page booklet with six keynote articles addressing the following subjects: Civil Liberty and Free Speech by Gordon Murray of the Protestant Truth Society; The British Constitution and the European Union by Duncan Boyd of All Souls, Langham Place, London; Marriage and the Family by Norman Wells of the Family Education Trust; Abortion and the Sanctity of Life by Steven Foster of SPUC Evangelicals; Islam and Britain today, also by Duncan Boyd; and Crime and the Community by Mark Mullins of the Christian Legal Centre. We'll be distributing this booklet freely at the Conference. We acknowledge, of course, that Christian values will only be strong in an atmosphere of meaningful Christian faith. But nonetheless we regard it as part of our Christian duty to speak to the political leaders of our nation about the importance of scriptural truth, biblical morality and Christian values. We covet the earnest prayers of the Lord's people for His blessing to rest upon our humble endeavours.

GD: Are you sensitive to the concerns expressed in the ET article that evangelical Christians can sometimes align themselves too closely with parties on either side of the political spectrum? The 'Christian Right' movement in America being a case in point.

JB: We are sensitive to those concerns, and in many ways share them. However, the idea that our presence at the Tory Conference is somehow akin to the relationship between many North American evangelicals and the Republican Party is, quite frankly, both misleading and unfair.

GD: Can you confirm that PTS is a non-party political organisation and that the Society will not endeavour to tell Christians which party to support or how to vote in the next General Election?

JB: The PTS has no allegiance to any political party, and has no intention of encouraging Christians to support any particular political party or vote in any particular way at the forthcoming General Election. We're not political activists, seeking to influence the Christian public on behalf of politicians, but rather we're lobbying, seeking to influence politicians on behalf of the Christian public.

GD: So, we are not becoming the Protestant Tory Society, then?

JB: Absolutely not!

GD: That's a relief!!

Tools for sermon preparation

Yesterday at our local Ministers' Fraternal that meets at The Old Baptist Chapel, Bradford on Avon, Phil Heaps, teaching elder at Grace Church, Westerleigh spoke on 'Tools for Preparation'. Here are some notes on his very helpful talk.

God has spoken in Scripture. It is the business of all Christians to seek to understand God's Word and put it into practice. If this is the case for every believer, then it is certainly true for pastors. Their key task is to teach and apply the message of the Bible for the salvation of the lost and the building up of the people of God. Acts 20:17-41.

1. The context of our ministry

In the passage just quoted, Paul sets out the context for the pastoral-preaching ministry. As shepherds pastors have been called to feed and protect the flock of God. The means by which this is done is prayer and the ministry of the word (Acts 6:4). We must preach the whole word of God and nothing but the word of God, (Acts 20:20, 27). All biblical texts and truths must be applied to all the people of God. This involves declaring the word in public and in the setting of home visits (Acts 20:20). Feeding and guarding the flock involves exposing the dangers of false teaching (Acts 20:30-31, Titus 1:9). Like Ezra preachers must apply the word to their own lives before they can preach it to others, (Ezra 7:10, 1 Timothy 4:12-16). It is in this context that preachers rightly utilise tools for sermon preparation.

2. The need for preparation tools

1) God's word has come to us in languages of which none of us are native speakers.

We therefore need aids like introductions to biblical Hebrew and Greek, lexicons and commentaries to get to grips with the meaning of Scripture in the original languages.

2) God's word comes to us in literary forms and cultural contexts that are foreign to us.

With regard to literary genres for example, we need help with with Hebrew poetic forms in order to understand the Psalms and some of the prophetic literature. Knowledge of the historical background of biblical times throws helpful light on the text of Scripture. Joseph toyed with divorcing his fiance Mary when she fell pregnant with Jesus. That makes little sense to modern day people. It only makes sense when we understand first century Jewish customs on engagement and marriage. Knowing something about ANE treaties as reflected in the structure of Deuteronomy enables us to see that the Lord is unique in being a covenant keeping God.

3) God would have his people learn in community

We believe in one God in three Persons; Father, Son and Holy Spirit. Community and fellowship are defining aspects of the life of God. In saving us, God has brought us into fellowship with himself and his people. We learn and grow in the context of the church community. God has gifted the church with pastors and teachers (Ephesians 4:12). Through books we can sit at the feet of some of the greatest teachers that Christ has given the church. Consulting commentaries and other aids for preparation is an expression of the communion of the saints. Using helps saves us from an overly individualistic reading of the biblical text.

4) Commentaries can make us aware of blind spots or solutions that we have not seen before

We are finite beings and the Bible is a big book about an infinite God. No one knows it all and commentaries can open our eyes to readings of the text or solutions to problems that had not occurred to us. In that way commentaries can help stimulate creativity and freshness in biblical exposition.

5) Commentaries challenge wrongheaded interpretations

Our preconceived notion of what a text is saying should be tested against the findings of others. While the Lord may grant us special insight into his Word, we should be proceed with caution if no other sound and able interpreters agree with our conclusions. Commentaries can put a brake on idiosyncratic exegesis.

6) We need help!

The Bible is self-interpreting and is sufficient for our ministries (2 Timothy 3:16). But we need help in understanding the biblical languages and assistance with matters like getting to grips with complex arguments in the Epistles. Commentators can point to the way in which Scripture interprets Scripture eg. how Genesis 3:16 may be viewed in the light of Genesis 4:7. Paul's negative stance on the law in Galatians 3:12, quoting Leviticus 18:5 may puzzle us until we also bring Nehemiah 9:29 and Ezekiel 20:11 into the picture. A studious commentator may have spotted intertextual links that we never would have noticed. Similarly we may not have made a connection between the Beatitudes in Matthew 5 and Isaiah 61 - until Phil Heaps pointed it out!

3. The dangers of commentaries

1) Redundant material

Wordy commentaries waste time. Commentators sometimes go to great lengths on 'easy bits' of the Bible, while passing over more difficult passages where most help is needed.

2) Vain discussion

Some commentaries pay too much attention to scholarly fads. Lengthy discussion of Pauline authorship etc. Biblical scholars should write with pastors in mind and pay attention to 1 Timothy 1:4 & 1 Timothy 6:20.

3) Weak exegesis

Even the best commentators may be wrong. As a case in point Phil pointed to poor handling of Romans 2:17-24. Commentators struggle with how Paul could accuse his fellow countrymen of temple robbing etc, hardly the besetting sin of 1st century Judaism. The estimable Mr. Heaps suggested that Paul was thinking of Israel as a nation rather than just his contemporaries. David committed adultery, kings often plundered the temple to pay off aggressive foreign powers. Cue the sound of pennies dropping, "kerching"!

4) Weak in biblical integration

Little feel for redemptive-historical issues. No suggestions as to how OT texts speak to NT believers. Preachers are especially in need this kind of help.

5) Failure to point to Christ

A sad failing in some modern evangelical OT commentaries. Symptomatic of the influence of unbelieving scholarship. The Old Testament is about Christ (John 5:46). Evangelical commentators above all should attempt to show how the OT is fulfilled in Jesus (Luke 24:44).

6) Often weak in application

As John Frame says, 'meaning = application'. A commentary that fails to apply the text has not made the meaning clear. Another area where pastors look for help. That said, however applicatory a commentary may be, the preacher's job is to apply the text to the congregation before him in a discriminatory way.

7) Concessions to unbelieving theology

Historicity of OT events questioned. Pauline authorship denied.

8) Dull

Scholarly commentaries can sometimes be a little dull. Preachers must not be. Avoid the danger of 'the bland leading the bland'. Dale Ralph Davies' racy and gripping commentaries on the OT historical books are an exception!

9) Turn the handle mentality

Commentaries are no substitute for a prayerful and reflective engagement with Holy Scripture.

4. More tools

Greek NT (UBS) Index of Allusions and Verbal Parallels

Bible Works for Windows

Electronic Bible + word processor + printer.

These jottings only give a little flavour Phil's stimulating and thought provoking talk. What he had to say led to a helpful discussion on on the use of tools in sermon prep. It was good to go back to first principles and think though the use of commentaries and other aids to Bible study. We were invited to bring a couple of commentaries with us (one OT and one NT) and explain why we found them helpful. My OT work was The Book of Origins: Genesis Simply Explained, by Philip H. Eveson (interviewed here), Evangelical Press. Insightful exegesis, good redemptive-historical awareness, applicatory and full of Christ. Just what an OT evangelical commentary should be. NT: The Letters to the Thessalonians, by Gene L. Green, Eerdmans/Apollos. Excellent use of historical background to throw light on the text (see review). Very helpful exegesis of the 'man of sin' passage in 2 Thess 2 (see here).

* Augustine hard at work and looking for inspiration (pictured above). How did he manage sermon prep without the aid of Matthew Henry's Commentary? The poor chap didn't even have Bible Works, or is his left hand resting on a primitive laptop, holding what looks like a mouse?