reformed blogging.

Read the book about a year ago, but didn’t get too much out of it. After hearing so much talk about it and reading somewhere that it might take two or three reads for some before discovering the gold, I decided to reread Biblical Theology again. Maybe it’s psychological but so far the book seems a lot better than what I remember.

Theology “is taught by God, teaches God, leads to God.”

The highest practical usefulness of the study of Biblical Theology is one belonging altogether apart from its usefulness for the student. Like unto all theology it finds its supreme end in the glory of God. This end it attains through giving us a new view of God as displaying a particular aspect of His nature in connection with His historical approach to and intercourse with man. The beautiful statement of Thomas Aquinas is here in point: (Theologia) a Deo docetur, Deum docet, ad Deum ducit.
- Geerhardus Vos, Biblical Theology: Old and New Testaments, 18.

26. The law says, “do this,” and it is never done. Grace says, “believe in this,” and everything is already done.
- Martin Luther, Basic Theological Writings: The Heidelberg Disputation, 32.

“Weep, when ye see the tomb of Christ, but rejoice because it is empty. Thy sin slew him, but his divinity raised him up. Thy guilt hath murdered him, but his righteousness hath restored him. Oh! he hath burst the bonds of death, he hath ungirt the cerements of the tomb, and hath come out more than conqueror, crushing death beneath his feet. Rejoice, O Christian for he is not there–he is risen.”
- Charles H. Spurgeon, Spurgeon’s Sermons (Volumes 1-2), 223.

Having spent a day with Charles Hodge, R.L. Dabney wrote the following concerning the man:

“I was much struck with the fact that one who was so much a man of the closet as he, should have so much practical knowledge of society and nature. During the day I remarked, that there seemed to be a great difficulty in combining practical knowledge of men and affairs with thorough scholarship, in our young men; because the study which secured the latter necessarily shut them out of the publicity which taught the former. He very quietly replied, that there was a way by which the recluse in his study might acquire a correct knowledge of human nature; by the study of his Bible and his own heart. I have no doubt that this remark gave the key to his own character, as concerned this trait of it. There was a remarkable absence of egotism and dogmatism, for one who must have been conscious of powers and acquirements, and who had been so much complimented and applauded.”
- R.L. Dabney, taken from Princeton Seminary (Volume 1): Faith and Learning, David B. Calhoun, 369.

In other news: Finished the book today and I enjoyed every page. Those who enjoyed Murray’s biographies on Edwards and Lloyd-Jones and Dallimore’s biography on Whitefield will likewise relish this book. Reading this book will do several things:

1. Humble: in view of the great men of Princeton.
2. Inspire: to study the Bible with more vigor and to see it as a living book, the original languages and to see the great connection that exists between what Alexander called “Vital Piety” and truth.
3. Embolden: after seeing the conviction and boldness of the Princetonians especially regarding Calvinism and the Westminster confession.
4. Inform: you learn history! Presbyterian history, but not just that.
5. Ignite: One out of every three students during its first fifty years went into the mission field!
…and many other things, but I must go back to studying! Read this book, you won’t regret it!

“The only practicable efficacious remedy for social evils… is and must be a religious one, that is, one founded not in mere prudential changes of man’s mutual relations, but in their common relation to their common God, whether considered as their master and preserver, as their sovereign and their judge, or as their Saviour and Redeemer.”
- Joseph Addison Alexander, taken from David B. Calhoun, Princeton Seminary (Volume 1): Faith and Learning, 322.

“If the doctrine of imputation be given up, the whole doctrine of original sin must be abandoned, and if this doctrine be relinquished, then the whole doctrine of redemption must fall, and what may then be left of Christianity they may contend for that will; but for ourselves, we shall be of the opinion that what remains will not be worth a serious struggle.”
- Archibald Alexander, taken from David B. Calhoun, Princeton Seminary (Volume 1): Faith and Learning, 218.

 The following is an excerpt from a young Charles Hodge to the men at Princeton seminary. After having spent a few years studying under various German scholars in Europe (some who were sound in their theology, others who were more influenced by modernism), Hodge reminds the seminarians of the important relationship that exists between truth and piety. The decline of “vital religion” is the reason why, in Germany, Christianity ceased to be the nominal religion. On the other hand, Hodge points out that “wherever you find vital piety there you find the doctrines of the fall, of depravity, of regeneration, of atonement, and of the deity of Jesus Christ.”

“Keep your hearts with all diligence, for out of them are the issues of life.” Remember that it is only in God’s light that you can see light. That holiness is essential to correct knowledge of divine things, and the great security from error. And as you see, that when men lose the life of religion, they can believe the most monstrous doctrines, and glory in them; and that when the clergy once fall into such errors, generations perish before the slow course of reviving piety brings back the truth; “what manner of men ought you to be in all holy conversation and godliness.” Not only then for your own sake, but for the sake of your children, and your children’s children, forsake not your God….
Finally, lean not to your own understanding. If there be any declaration of the Bible, confirmed by the history of the church, and especially by the recent history of European churches, it is that “he that leaneth to his own understanding is a fool.” When men forsake the word of God, and profess to be wise above that which is written, they inevitably and universally lose themselves in vain speculations…. Submit yourselves, therefore, to the teaching of him, in whom are “all the treasures of wisdom and knowledge.” It is only when thus taught, that you will be able to teach others also.
- Charles Hodge, taken from David B. Calhoun, Princeton Seminary (Volume 1): Faith and Learning, 123-4.

The following are the seven resolutions of Samuel Miller. He was a professor at Princeton Seminary and worked under/with Archibald Alexander. These were written during his carriage ride when he moved to Princeton. They may not the 70 Resolutions of Edwards’ but they’re just as potent:

I. I will endeavor hereafter, by God’s help, to remember more deeply and solemnly than I have ever yet done, that I am not my own, but Christ’s servant; and, of course, bound to seek, not my own things, but the things which are Jesus Christ’s.

II. I will endeavor, by the grace of God, to set such an example before the candidates for the ministry committed to my care, as shall convince them, that, though I esteem theological knowledge and all its auxiliary branches of science very highly, I esteem genuine and deep piety as a still more vital and important qualification.

III. I will endeavor, by the grace of God, so to conduct myself toward my colleague in the seminary, as never to give the least reasonable ground of offence. It shall be my aim, by divine help, ever to treat him with the most scrupulous respect and delicacy, and never to wound his feelings, if I know how to avoid it.

IV. And, whereas, during my residence in New York, a very painful part of my trouble arose from disagreement and collision with a colleague, I desire to set a double guard on myself in regard to this point. Resolved, therefore, that, by the grace of God, while I will carefully avoid giving offence to my colleague, I will, in no case, take offence at his treatment of me. I have come hither resolving, that whatever may be the sacrifice of my personal feelings–whatever may be the consequence–I will not take offence, unless I am called upon to relinquish truth or duty. I not only will never, the Lord helping me, indulge a jealous, envious, or suspicious temper toward him; but I will, in no case, allow myself to be wounded by any slight, or appearance of disrespect. I will give up all my own claims, rather than let the cause of Christ suffer by animosity or contest. What am I, that I should prefer my own honor or exaltation to the cause of my blessed Master?

V. By the grace of God, I will not merge my office as a minister of the Gospel, in that of professor. I will still preach as often as my Master gives me opportunity and strength. I am persuaded that no minister of the Gospel, to whatever office he may be called, ought to give up preaching. He owes it to his ordination vows, to his office, to his Master, to the Church of God, to his own character, to the benefit of his own soul, to go on preaching to his last hour. Lord, give me grace to act on this principle!

VI. As indulgence in jesting and levity is one of my besetting sins, I will endeavor, by the grace of God, to set a double guard on this point. The example of a professor before a body of theological students, in regard to such a matter, is all important.

VII. Where so many clergymen are collected in one village, clerical character is apt to become cheap; and it seems to me, that a peculiar guard ought to be set, by each one, to prevent this, by a careful, dignified, and sacredly holy example. Resolved, that I will endeavor, by the grace of God, to exercise special and prayerful attention to this matter.
-from David B. Calhoun, Princteon Seminary (Volume 1): Faith and Learning, 73-4.

“Since the expounder of the Bible should be well acquainted with the very ‘words by which the Holy Ghost teacheth,” knowledge of the Hebrew and Greek languages, he said, is a necessary prerequisite.

“… He stressed that the student of the Bible must:

be possessed of sincere and ardent piety. He should be a man ‘taught of God,’ conscious of his own insufficiency, but confident of the help of the Almighty…. He, who would understand the Scriptures, therefore, ought not to ‘lean to his own understanding,’ but continual and earnest prayer should look unto the ‘Father of lights,’ from whom proceedeth every good and every perfect gift; and who hath promised to give wisdom to those who lack it, and ask for it.

“…’There is no person who needs more to be in the constant exercise of prayer than the Theological student: not only at stated periods, but continually in the midst of his studies, his heart should be raised to heaven for help and direction.’”
- Archibald Alexander, taken from David B. Calhoun, Princeton Seminary (Volume 1): Faith and Learning, 34-5.

Been going through Ridderbos’ book on Pauline theology and have been thoroughly enjoying it. The book is really what the title says: an outline of Paul’s theology. This overview is done through a redemptive-historical lens, meaning that everything is seen in light of Christ’s redemptive work. It seems that no rock is left unturned. Ridderbos deals with everything from Romans 7 (his stance is pre-conversion), to Israel and the Church, the relationship between the law and the gospel, the law and the Spirit, Paul and second temple Judaism, the third use of the Law, and so on. All in all, it’s been really helpful just to get a clearer understanding of certain parts of Paul that are a little harder to understand.

The following is from the section titled, “The Church as the People of God” dealing with human responsibility and God’s sovereignty:

We are faced with the unmistakable fact that Paul does not found the responsibility of man with respect to his being saved or lost in the fact that man may be said to be free to decide concerning it, but that through the preaching of the gospel God calls and fits him for this responsibility; and that, where freedom has been lost and has become spiritual impotence and blindness, the responsibility of man as the creature of God is nevertheless not taken away or abrogated. God maintains his right as Creator even where man has been sold and blinded under the power of sin. What remains is not a contradiction from false premises, therefore, but the sovereign manner in which God calls man to faith and conversion and in Christ forms the church for himself.
- Herman N. Ridderbos, Paul: An Outline of His Theology, 353-4.