BlogDay Recommendations

BlogDay encourages the recommendation of five new blogs from different cultures, points of view, and attitudes. I may not fully meet the spirit of BlogDay with the following: all of these are in my RSS reader, though none of them focus on books.

Cannelle et Vanille – Beautifully composed pictures and recipes on this pastry blog. I’ve bookmarked a number of recipes, but haven’t yet built up the courage to try any. A motivator in my quest to sharpen my kitchen skills.

Peru Food – An English-language blog dedicated to Peruvian food and restaurants. Also the place I first read of BlogDay.

JDLand – Extensive blog chronicling the transformation of near-Southeast in DC; just a stone’s throw from my home. Much of the focus is on the development around the new ballpark, and the detailed archives cover the both construction of the stadium and a few years before demolition began. Almost impossible to believe it’s the work of one woman.

Aapplemint – Both baking and cooking here with more beautiful recipes and pictures.

Real Baking with Rose Levy Beranbaum – Author of the Bread Bible, Pie and Pastry Bible, and Cake Bible (among others), Rose is an extremely accomplished baker. She’s also working on a new cookbook and has documented the process on the blog.

So, yes, pretty much all the blogs I read (that I figure most visitors here would not have heard of) are about food!

Countdown to BlogDay

Today’s post will show up on Sunday as part of BlogDay. I plan to get back to regular weekday posting on Monday – even though it’s a holiday.

Review of Sealed with an Oath by Paul R. Williamson

This review also was initially written for and published at SharperIron.

Sealed with an Oath: Covenant in God’s Unfolding Purpose is the twenty-third title in the New Studies in Biblical Theology series. In the context of this series, “biblical theology” refers, in Williamson’s words, to that framework in which “each concept, theme or book [of Scripture] is considered ultimately in terms of how it contributes to and advances the Bible’s meta-narrative, . . . a salvation history that progresses toward and culminates in Jesus Christ.” (p.17). The series is edited by D.A. Carson, and intends to explore “key issues in the discipline of biblical theology.” If this volume is representative, the series interacts with scholarly work while remaining accessible to the inquisitive lay reader.

Williamson’s goal in Sealed with an Oath is to “highlight the significance of covenant for biblical theology, and explore the role of this concept within God’s unfolding purpose.” (p.11). The author is helpfully forthcoming with his major departures from more widely-held covenantal structures: specifically, Williamson holds to a dual Abrahamic covenant approach and he views the Noahic covenant as the universal covenant, denying an Adamic covenant.

In the first chapter, Williamson traces the course of covenant (as theme or organizing principle) through history; from Cocceius through Witsius to the present day, including Wellhausen and other critics who claim covenant was a late development. Williamson is clearly aligned with Robertson, Dumbrell and others who, though ignored in the mainstream critical debate, have very carefully and fruitfully treated the theme of covenant.

It is important to note here that the author does focus on the unity “of the various divine-human covenants . . . in terms of God’s eternal purpose” rather than focusing on an overarching ‘covenant of grace.’ (p.31). This is not a book about “covenant theology” as that term is usually understood. Though, Williamson emphasizes the importance of covenant by asserting that “one cannot faithfully expound the Bible without paying particular attention to this important theological trajectory.” (p.33).

After reviewing covenant terminology, the author looks at the significance of covenant in scripture and carefully examines the evidence for an Adamic covenant. Williamson bases his conclusion that there existed no divine-human covenant with Adam is based on “the lack of unambiguous textual warrant.” (p.58). Williamson concedes that the case for a postlapsarian Adamic covenant (see Robertson) may seem stronger, but again objects based on God’s directing this promise to the serpent rather than Adam and Eve.

Moving to the Noahic covenant, foundational in Williamson’s view, context is emphasized. The author ties the covenant to God’s revelation, arguing for a Genesis 9 rather than Genesis 6 ratification. Williamson also takes care to highlight the universal nature of the Noahic covenant and he details references in the prophetic books to God’s universal covenant. In addition to its universal scope, this covenant is theologically significant as “it is the basis for our present confidence in God as Sustainer. (p.67). Williamson concludes the chapter by outlining and criticizing the “covenant with creation” advanced by Dumbrell and others. Instead, he concludes, of “allowing creation to be subsumed under covenant, covenant must be understood in the context of creation,” a distinction of importance to our understanding of redemptive history. (p.76).

Williamson approaches the patriarchal covenants, and all others, in the framework of the Noahic covenant because it was never abrogated. Examining the pivotal text of Genesis 12:1-3, the author finds a two-fold agenda; the first section treats Abraham as the recipient of blessing while the prospect of national status is held out. In the second, Abraham is the mediator of blessing and that blessing is international in scope. So, when looking at Genesis chapters 15 and 17, the author concludes that there were two divine-human covenants between God and Abraham. The first covenant is unilateral, temporal and narrower in focus than is the second. In Genesis 17, the covenant with Abraham is both national and international in scope, with bilateral obligations, and eternal in length.

While God’s national covenant with Israel is the most prominent of divine-human covenants, the author insists that it does not supersede the patriarchal covenant. Williamson advocates a bilateral understanding of the national covenant and points to the Decalogue as the primary source of Israel’s covenant obligations. These obligations reveal truth about the natures of the parties to the covenant. This covenant was ratified at Sinai and the Sabbath is its sign. Williamson also details the breaking, reestablishment, and multiple renewals of this covenant.

Although some covenant elements are missing, the author also finds a divine-human covenant with David. Hesed, sometimes a synonym for berit, provides the linguistic support for this position. Williamson terms this a royal covenant and focuses on the dynastic oracle, perhaps best imaged in the houses God and David’s dynasty will build for each other. In this oracle, there is a slight shift in covenant scope from national to royal.

The final three chapters of the book focus on the new covenant; as anticipated by the prophets, as inaugurated through Jesus, and as consummated in the eschatological kingdom. Jeremiah offers the clearest discussion of new covenant among the prophets and Williamson examines Jeremiah 31 in some detail and in context of its use by the author of Hebrews. After looking more briefly at other anticipations of and possible allusions to the new covenant in the prophets, Williamson draws the following conclusions about the new covenant from the prophetic testimony: the new covenant will be both national and international, it will involve both continuity and discontinuity, and it will be both climactic and eternal.

In the New Testament, we look at explicit uses of diatheke. In the Gospels, we look almost exclusively at the new covenant in the context of the Last Supper and in Acts we look at the inclusion of Gentiles in the new covenant. In the Pauline epistles, Williamson rejects the New Perspective and Sanders’ covenantal nomism before arguing for a replacement theology (though not a supersessionist replacement) over a two covenant approach. The author, echoing and improving upon Hahn, also reads testament in Galatians 3 as covenant rather than legal instrument. Because Hebrews offers the fullest treatment of the new covenant, Williamson moves through the text carefully dealing further with supersessionism and, in Hebrews 9, again arguing against a legal instrument reading of testament with a slight variation on Hahn.

The final chapter, on the consummation of the new covenant in the eschatological kingdom, fills fewer than three pages. This reminder that we live in the ‘already, but not yet’ segment of new covenant fulfillment would feel tacked-on but for the triumphant nature of this truth. Williamson closes with these words:

Thus while the new covenant is fulfilled in the person and work of Jesus Christ, the ultimate eschatological reality awaits the ‘new heavens and the new earth, where righteousness is at home’ (2 Pet. 3:13 NRSV). . . . Then and only then – in that eschatological reality, the New Jerusalem – will the hope expressed in the age-old covenant formula be most fully experienced: ‘God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God’ (Rev. 21:3 TNIV). However long it may be before this eschatological goal is finally realized, the absolute certainty of this great Christian hope can never be in doubt. Our assurance stems from the fact that God has not only spoken his word of promise, but has also sealed it with an oath. (p.210).

While other books undoubtedly offer a more approachable introduction to covenant in biblical theology, Sealed with an Oath is a helpful addition. This book will particularly benefit pastors teaching and seminary students studying divine-human covenants. Lay persons interested in learning more after having read Robertson or Dumbrell will find much complementary material in Williamson’s excellent book.

Review of Turn Away Wrath by Rand Hummel

Continuing recycling week, I’ve posted below my review of Rand Hummel’s Turn Away Wrath.  This review was previously published in January of this year at SharperIron.  Original, previously unpublished content should resume on Friday of this week.

Rand Hummel addresses Turn Away Wrath to those who struggle with anger and bitterness. After a brief introduction to the value and mechanics of meditation, Hummel guides the reader, over the course of twenty-one themed meditations, through dozens of passages of Scripture that address anger or bitterness. These meditations should be helpful to both those fighting these sins and to those counseling the struggling.

The brief introduction to meditation well prepares the reader for the hard work of meditation. Hummel begins with what meditation is, why it is necessary, and on to the logical and Biblical conclusions that it should delight us, consume us, and control us. A seven-step approach to meditating on Scripture follows this introduction. Some of these steps are self-evident (e.g., read the passage repeatedly) while others lean more toward Bible study (e.g., use a study Bible, and Bible dictionaries and encyclopedias) than what some would consider meditation.

Hummel discusses here the value of word-study helps due to obsolete words in the Bible. Turn Away Wrath uses the King James Version. While this will be welcome news to many SharperIron readers, those who use modern English versions should know that a significant part of the book’s expository work is simple modernization of opaque language. Such readers will not obtain as great a benefit from these sections.

In the meditations that follow, the author guides the reader through each verse or passage in three steps. First, “This is what God says” quotes the text of Scripture. Second, “Now think about it” is an expanded paraphrase of the verse(s), sometimes with modest additions and alterations, though occasionally reading like a parody of the Amplified Bible. Third, Hummel asks the question “How can this affect me?” and answers with a brief application drawn from the quoted text.

Because this is such a short book, the explanations of the Biblical text and the applications are correspondingly brief. Although no particular passages are treated exhaustively, the many facets of anger and bitterness are well addressed over the course of the book. But, the brief treatments lead in some places to statements that may be more memorable than precise. For example, the fifth meditation “Those who often get mad, often go mad” is certainly memorable, but likely overstatement.

The verses offered in support of this thesis are Proverbs 17:12, Matthew 2:13, and Ecclesiastes 10:12-13. The Matthew verse comes closest to supporting the thesis (recounting Herod’s wrathfully ordering the murder of children aged two and under). Letting alone the question of whether Herod was actually insane, the “often” in Hummel’s thesis seems not to be supported this single occurrence.

But, for every meditation that overreaches, there are several of profound clarity and helpfulness. Hummel’s application of Proverbs 12:15-16 includes the statement that “refusing to ask for direction on a trip can waste a lot of time. Refusing to ask for counsel in difficult situations can waste an entire life.” (p. 102).

Similarly, regarding Proverbs 25:28, Hummel notes that “one of the first words a toddler learns to say is “no.” One of the first words many adults forget to say as they face temptation is the word “no.”" (p. 121). The value of this wisdom may be greatly multiplied if it is recognized early by the youth who seem to be the natural audience for this book.

Hummel’s examples often speak most directly to the experience and expectations of teens. His wealth of experience counseling teens is clear throughout. But, the occasional lack of precision makes this a more useful tool in the hands of those counseling teens. Counselors taking advantage of Turn Away Wrath can add nuance to such generalizations as warranted.

The book’s one glaring weakness is that those struggling with these issues must be clearly pointed to Christ and His finished work on the cross in addition to the negative affects of anger and bitterness on temporal relationships and fellowship with God. Believers must see the price paid for their redemption. Unbelievers must see that their only hope is in Him.

The Gospel is not omitted, but it is not as clear as it could, or should, be. In meditation thirteen, applying Galatians 5:19-21, Hummel writes “Instead of toying with your eternal life so that you can hold onto your habitual anger, deal with your anger God’s way and confess it as sin to God and those involved. Hate it and separate from it.” (p. 106). This, while all true, is not a complete presentation of the Gospel. While not every meditation needs to be an extended meditation on the Gospel, at least one or two such passages would immeasurably strengthen the book’s foundation and increase its usefulness.

Perhaps the closest the reader gets to such a meditation is in the final chapter “Anger is sin. Sin must be confessed, forsaken, and replaced.” The passages here, including I John 1:8-10, provide a beautiful occasion for the introduction of the Gospel. But, the application remains so focused on anger and bitterness, and Christ’s absence so conspicuous, that it misses the forest for the trees.

Hummel relates the crucifixion in his application of Nahum 1:3 (p. 88-90), but the focus is on God being slow to anger despite His being beaten, whipped, crucified, and killed. Missing here are the resurrection, repentance and faith. In short, an unbeliever could read Turn Away Wrath without understanding the full Gospel. Should the book be reprinted, that should be remedied. Until then, believers working through the book with teens should take advantage of the many natural jumping-off spots to be certain the Gospel is clear.

Turn Away Wrath is a short book that will certainly be helpful to some. It offers particular benefit to those who counsel or disciple youth, but adults fighting anger and bitterness may find its examples and applications overly youth-focused. Although the exposition and application is often sure-footed, because the gospel is not pervasive, it is not the best resource to offer unbelievers struggling with anger and bitterness.

Choosing Books

Following is the second half of an aritcle I wrote for my church’s newsletter.  This section discusses choosing books to read.  I posted the first section, on finding time to read, yesterday.

With what do you fill all this reading time we just located? First, read the Bible. There alone we learn about God in His own words and with the aid of His own Spirit. It is all profitable. Knowing God’s word is essential to keeping it, and by keeping it we demonstrate our love of Him. Read the Bible.

There are many ways we can choose our other reading. What follows is not an exhaustive list, but it should help us develop a stack to last through the summer.

Read along with the sermons. Get a good commentary on the book being preached on Sunday mornings and work through it with the sermons. This is a great way to prepare for or reinforce the proclamation of God’s word.

Read with another. We get more from our reading when we think about it and even more when we think about it well enough to talk about it. Go through a book with your spouse, sibling, roommate, friend, or child a chapter at a time. Ask each other hard questions about the text as it relates to their life and answer those same questions about yourself. What a wonderful way to encourage each other and hold each other accountable.

Read for counsel. Many people have pointed out the immense value of good books by saints still alive and by those who have gone before us. In these books we have deep access into their minds and their God-given wisdom. Take advantage of their proximity and their readiness to counsel you. Are you always wanting? Let Jeremiah Burroughs teach you through The Rare Jewel of Christian Contentment. Do you find your tongue untamable? Work slowly through Paul David Tripp’s War of Words.

Read to dispel ignorance. Each of us has holes in our knowledge. Look for the largest, most significant holes you can find and then look for a good book to start plugging the hole. Do you find Ezekiel perplexing? Pick up a good commentary. Are you confused by the implications of the believer’s union with Christ? Ask for a recommendation.

Read about others. Learn about God’s providence toward and deliverance of believers in times past. Do this through biographies. Have you taken for granted the multiplicity of reliably translated Bibles available in your language? Read Daniell’s biography of William Tyndale. Does church history seem cold and academic? Look at Ryle’s little Five English Reformers and marvel at God’s provision of grace and courage in the face of persecution.

Read for others. You know people who are hurting; people who do not know God and people who know God, but whose vision is at present obscured. Learn to speak truth into their lives. Read to understand their struggles and to point them to Christ.

Read for pleasure. Yes, it is allowed. Christians are permitted to read novels, programming manuals, philosophy, popular scholarship, and The Complete Calvin and Hobbes. In your reading for pleasure, examine the assumptions about life, humanity, authority, and culture. We learn about ourselves and those around us even as we read for pleasure.

Practically speaking, how do we find books that are reliable guides? Of course, I am contractually obligated to first mention the bookstall. Each of the books there has been selected by one of our pastors. If you are uncertain about a book there, look in the church library. Almost all of the books carried on the bookstall are available in the library. After you have read all of the books on the bookstall, or if you just have not found there what you need, ask someone whose judgment you trust. Ask a pastor or elder. Ask the person sitting next to you who is rumored to read a book a day. And, as you get to know trustworthy writers through their books, look for their recommendations.

CAUTION: We are all fallible. Our knowledge is limited and our judgment imperfect. Compare your reading to Scripture. Read with a heart desiring to be changed into God’s image. But, read also with a critical eye and a commitment to understanding what God has said.

Conclusion

Our time is short and that there is no end to the making of many books. Content yourself with a finite understanding of God and His word, but do not content yourself with your present understanding. Select a few books and authors who will point you to Christ and His work. Time spent there will be well repaid in your life and in the lives of those around you.