Justin Taylor's Blog, page 321

Women in the Tapestry of Christian History

Praise for Diana Lynn Severance's Feminine Threads: Women in the Tapestry of Christian History (Christian Focus, 2011):

"What a gift to God's people is this remarkable tracing of the rich trail of women used by God to build his church! Severance's comprehensive scope and measured but warm scholarly voice put many of today's more clamoring voices in illuminating perspective. With excellence and careful documentation, Dr. Severance lights up a procession of women who in God's providence helped bring us to this point in history. Reading this book, we not only relish the voices and stories Severance brings to life; we also gain a hugely important understanding of an expansive heritage of women grounded in God's Word and serving God's redemptive purposes throughout human history."

—Kathleen B. Nielson

"Feminine Threads is a must-read for men and women alike, but especially so for young women who need to have a clear view of the contributions that women before them have made to the Christian faith."

—Carolyn McCulley, Conference Speaker and Author of Radical Womanhood: Feminine Faith in a Feminist World

"Well researched and well written, this study of 'feminine threads' in Christian history makes for a tapestry of inspiration and instruction for all who love the Lord and his church—men and women alike."

—Timothy George, Dean of Beeson Divinity School, Samford University, Birmingham, Alabama

You can read the detailed table of contents, along with her chapters on women in the early church and during the Reformation, online for free.

How to Look at Art

From a helpful post from a while back by Fred Sanders:

Even more awkward is the moment when you encounter a painting that grips you. For some reason it stands out from the crowd of images you've already seen and makes a powerful connection. You like it. It moves you. You've seen something new and interesting here. But after about 90 seconds, you have to admit that you don't really know what to do next.

Other people are standing in front of paintings for five or ten minutes at a stretch, just loooooooking. What are they spending so much time looking at? You really can't imagine what it is you're supposed to be doing with your eyes: Blinking? Looking at all four of the corners? Should you hold your thumb up to it? Should you tell yourself a little story about the picture, or pretend you're a character in it? Count the toes on the people in it to see if the artist messed up? Do I put my hands in my pockets or behind my back while I'm looking? What are the rules? Just what is it that you could be doing if you want to extend this art experience and get more out of a painting that you already like?

A similar question often occurs to me at classical music concerts when I inevitably lose my ability to concentrate on the music and find myself being tossed around on a sea of notes. "Listen more gooder," I tell my musically illiterate self, but for the life of me, all I can hear is "notes go up, notes go down; notes go up, notes go down." Over the years, I've asked friends and wives (okay, one wife) for helpful hints that can keep me oriented during a long concert.

He continues:

For museum trips, I have tapped into my training as a visual artist and come up with the following eight tips for how to get more insight into a painting. Try these out next time you're standing in front of a painting wondering how to make the most of it.

The first three tips help you see the things about the painting that are, paradoxically, too obvious for you to notice. To bring these things to your attention, you need to temporarily turn off some of your mind's habitual tendency to recognize and label what it sees. You didn't notice it happening, but by the time you're standing there thinking about an image, your unconscious mind had already run the image through all sorts of perceptual grids and decided to help you ignore a great deal of the information. Your first three steps, therefore, are backward steps, giving your eyes a chance to reclaim some of that information from your necessary habits of rapidly simplifying all visual experience.

Here are the first three:

1. Squint at it.

2. Flip it over.

3. Find the negative space.

Then here are the next three, which "move from recapturing easily ignored information to analyzing what you're seeing."

4. Define the moment.

5. Re-Construct it.

6. Let the artist guide your eyes.

Then the final two, which "re-engage your understanding at the level of representation, narration, and interpretation. Notice that the next two steps encourage you to label things, identify them, describe them, and analyze them in light of other knowledge you have. These are great things to do, but frankly they're the two things you were most likely to do anyway. They'll mean a lot more after the first six."

7. Say what you see.

8. Use background knowledge.

You can read the whole thing here.

The ESV Student Study Bible

The ESV Student Study Bible releases next month. Crossway is offering a pre-publication sale of the hardcover edition with a 30% off discount and a free copy of John Piper's book Think: The Life of the Mind and the Love of God if you use the coupon code SSBTHK at checkout.

I hope the Lord will use this to help many students of God's Word—whether in or out of school—come to a better understanding and application of his gracious revelation to us.

WTS Books and other retailers will also be carrying this, not only as a hardcover but also as a Navy TruTone and as a Taupe TruTone.

To explore this resource in a bit more depth and to compare it to the ESV Study Bible, you can view a PDF sampler of the interior as well as a comparison chart. You can also view both documents below.

New Evidence that the Gospels Were Based on Eyewitness Testimony

Joe Carter:

Last night I stumbled across an example that shows how, when used creatively, such techniques can expand our knowledge and appreciation of a text. Dr. Peter Williams, a Senior Lecturer in New Testament at the University of Abeerdeen, has conducted what I'd call an "algorithm-enhanced close reading" of the canonical gospels and compared them to the apocryphal testimonies about Jesus.

Normally, my attention span for videos on the web is limited to about 2 minutes. But when I started watching this video last last night I got sucked in by Dr. Williams engaging style and watched the entire lecture. As Evangel blogger Tom Gilson says, it's a "talk on apologetics like you've never heard before."

For an academic book on the issue of eyewitness testimony and the gospel accounts, see Richard Bauckham's Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.

Louis Zamperini's Story

Below is a profile of Louis Zamperini, who has lived an amazing life and was rescued (in more than one sense) by the grace of God. The story is told in Laura Hillenbrand bestselling book Unbroken: A World War II Story of Survival, Resilience, and Redemption (see reviews by Collin Hansen and Tim Challies). To read more about Zamperini's Christian testimony, see his autobiography Devil at My Heels: A Heroic Olympian's Astonishing Story of Survival as a Japanese POW in World War II.

[Note, at the end of the second and third video, there is a very loud static sound at the end of these videos.]

Scoffers, Scorners, and Snark

Tim Keller, from a 2009 meditation on "Scoffers, Scorners, and Snark," writes:

Among orthodox Christians there are many people and churches that issue warnings against unbelief and error.

Indeed this often needs to be done, and Proverbs 26:28 says that a "flattering tongue," unwilling to criticize those in power, is destructive to the church. But many believers, even when they flag teaching and practices that should be identified, do it with the attitude of the scoffer in the book of Proverbs.

In response to this charge, some of them point out that some biblical speakers and writers used sarcasm. That is true—you can see it in Elijah's debate with the prophets of Baal in 1 Kings 18, or especially in Paul's critique of his critics in 2 Corinthians 10-13. Sarcasm and irony can be effective ways to drive a point home, but derision and contempt cannot be the settled, main way that sinners talk to other sinners.

Paul described his communication approach among the Corinthians. He says,

"I did not come with eloquence or superior wisdom. . . . I came to you in weakness and fear, and with much trembling." (1 Corinthians 2:1, 3)

These two phrases, "eloquence" and "superior wisdom," referred to practices that often marked public orators in Greco-Roman culture.

Anthony Thiselton, in his commentary on 1 Corinthians, defines them.

First, there was "verbal bullying," using force of personality, witty and cutting disdain, and super-confident demagoguery to beat the listeners into wanting to be on the speaker's side.

Second, there was applause-generating, consumer-oriented rhetoric, playing to a crowd's prejudices, pride, and fears.

Though they were effective in his culture (and ours!) for garnering popular support, Paul refused these rhetorical strategies, both of which were practices of the scoffer or mocker.

According to Proverbs, what happens to the scoffer, the man or woman who always has to be right, who derides rather than engages opposing views? Proverbs says that the first result is loneliness (Prov. 9:12). Scoffers impress the impressionable if they are allowed to hold forth (Prov. 19:25; 21:11) but as time goes on, the scoffer not only destroys relationships but is listened to less and less by the public (Prov. 24:9.)

Often the scorner has valid points, but because of his or her dogmatic and proud attitude, no peace is possible inside a community. This is because scoffers don't know how to affirm and live in harmony with people who don't agree with them on everything. The problem is, as Kidner says, "the mischief he does is not the random mischief of the ordinary fool, but the deeper damage of the 'debunker'" (Proverbs, p. 42) Therefore, mockers may be actually driven out of some communities (Prov. 22:10.)

You can read the whole post here.

A personal temptation of mine is to be (inwardly) contemptuous of those who are (outwardly) contemptuous. And so a recent blog post from Keller was a good reminder not to be become what I disdain:

All leaders, and especially Christian leaders, must be on guard against this inevitable temptation and this terrible sin. It is natural, when under criticism, to shield your heart from pain by belittling the critics in your mind. "You stupid idiots." Even if you don't speak outwardly to people like Moses did, you do so inwardly.  That will lead to self-absorption, self-pity, maybe even delusions of grandeur, but the great sin is that the growth of inner disdain leads to pride and a loss of humble reliance on God's grace. Moses treated God with contempt when he became contemptuous toward his people.

You can read that whole post here.

Ordinary Pastors

Tony Reinke:

In advance of C.J. Mahaney's chapter "Ordinary Pastors" to be published in the forthcoming Together for the Gospel book, we are reprinting the chapter in 12 parts (courtesy of Crossway). In this series C.J. addresses some of the common temptations ordinary pastors experience and sets for them a realistic vision for successful pastoral ministry that honors God and faithfully proclaims the Savior.

The ultimate goal of the series is to encourage ordinary pastors, men who are laboring faithfully in their ordinary churches and who seek to honor the extraordinary Savior. In the words of an older mentor to a young pastor,

What is important at the end of the day is the church—ordinary churches trying to live faithfully in a rapidly changing society. Ordinary churches pastored by ordinary people like you and me, knowing that we cannot do everything, but trying to do what we can and seeking God's face for His presence and blessing so that His dear Son might be honored and His people strengthened.

You can view the whole series here:

Called, Gifted, and Discouraged
A Biblical Definition of Ministry
Be Faithful to the Message
Commitment to Unoriginality
Be Ready in Season and out of Season
With Complete Patience
Remember God's Patience With You
Note to Self: Sanctification Is Slow
Be Amazed They Came Back!
Be Faithful to Your Ministry
Be Faithful to the Savior
"Well Done, Good and Faithful Ordinary Pastor"

On "Celebrity Pastors"

This is of course simplifying things way too much, but there are some folks in evangelicalism today who seem to imply that faithfulness will produce numbers, and others who seem to imply that numbers means you must be doing something suspicious. Related to the latter is a bemoaning of "celebrity pastors" in Reformed circles.

In response, Kevin DeYoung has produced a helpful outline to help us think through this issue with grace and wisdom:

Celebrity is not a terribly helpful word.
Popularity is, to use Jonathan Edwards phrase, a non-sign.
Factionalism is a danger, but factionalism is not the same as having a following.
The human heart is desperately sick; who can understand it?
Men follow men.
Give glory to God for his gifts wherever you find them.
Shame people only for what you are certain is truly shameful.

You can read each point explained here.

See also John Piper's post,"Hero Worship and Holy Emulation."

More Than a Conqueror?

"In all these things we are more than conquerors through him who loved us."

(Romans 8:37)

John Piper asks:

What does "more than conquerors" mean?

How can you be more than a conqueror when you risk for the cause of God and get hurt for it?

Answer:

If you venture some act of obedience that magnifies the supreme value of Jesus Christ and get attacked by one of the enemies mentioned in verse 35, say, famine or sword, what must happen for you to be called simply "a conqueror"? Answer: You must not be separated from the love of Jesus Christ. The aim of the attacker is to destroy you, and cut you off from Christ, and bring you to final ruin without God. You are a conqueror if you defeat this aim and remain in the love of Christ. God has promised that this will happen. Trusting this, we risk.

But what must happen in this conflict with famine and sword if you are to be called more than a conqueror? One biblical answer is that a conqueror defeats his enemy, but one who is more than a conqueror subjugates his enemy. A conqueror nullifies the purpose of his enemy; one who is more than a conqueror makes the enemy serve his own purposes. A conqueror strikes down his foe; one who is more than a conqueror makes his foe his slave.

Practically what does this mean? Let's use Paul's own words in 2 Corinthians 4:17: "This slight momentary affliction is preparing [effecting, or working, or bringing about] for us an eternal weight of glory beyond all comparison." Here we could say that "affliction" is one of the attacking enemies. What has happened in Paul's conflict with it? It has certainly not separated him from the love of Christ. But even more, it has been taken captive, so to speak. It has been enslaved and made to serve Paul's everlasting joy. "Affliction," the former enemy, is now working for Paul. It is preparing for Paul "an eternal weight of glory." His enemy is now his slave. He has not only conquered his enemy. He has more than conquered him.

Affliction raised his sword to cut off the head of Paul's faith. But instead the hand of faith snatched the arm of affliction and forced it to cut off part of Paul's worldliness. Affliction is made the servant of godliness and humility and love. Satan meant it for evil, but God meant it for good. The enemy became Paul's slave and worked for him an even greater weight of glory than he would have ever had without the fight. In that way Paul—and every follower of Christ—is more than a conqueror.

—John Piper, Don't Waste Your Life (Wheaton: Crossway, 2003), pp. 96-97.

Putting On Christ / Putting Off Sin

I've been intrigued by Paul's idea of "putting on" and "putting off," and wanted to investigate a little further.

The Greek word ἐνδύω is usually used in the Gospels for putting on or wearing clothes (Matt. 6:25; 22:11; 27:31; Mark 1:6; 6:9; 15:20; Luke 8:27; 15:22; cf. Acts 12:21). John uses the term the same way in the book of Revelation (Rev. 1:13; 15:6; 19:14), though it's clear there that the clothing is also symbolic of purity and righteousness. The only exception to the normal use in the Synoptics is that before his ascension Jesus instructed his disciples to stay in Jerusalem until they were "clothed with power from on high."

The apostle Paul seems to pick up this metaphorical use, and he runs with it in a variety of ways.

Those in Christ have already put on Christ.

"For as many of you as were baptized into Christ have put on Christ" (Gal. 3:27).

Those in Christ are commanded to put on Christ.

"But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Rom. 13:14).

Those in Christ have already put on the new self/man.

"[You] have put on the new self, which is being renewed in knowledge after the image of its creator" (Col. 3:10).

Those in Christ are instructed to put on the new self/man.

"[Your were taught] to put on the new self, created after the likeness of God in true righteousness and holiness" (Eph. 4:24).

Those in Christ are to put on the whole armor of God.

"The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light" (Rom. 13:12).

"Put on the whole armor of God, that you may be able to stand against the schemes of the devil. . . . Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness" (Eph. 6:11, 14).

"But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation" (1 Thess. 5:8).

Those in Christ are to put on love and other virtues.

"Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience" (Col. 3:12).

"And above all these put on love, which binds everything together in perfect harmony" (Col. 3:14).

Those in Christ have perishable, mortal bodies that will one day put on imperishable, immortal, heavenly bodies.

"For this perishable body must put on the imperishable, and this mortal body must put on immortality" (1 Cor. 15:33).

"For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.  For in this tent we groan, longing to put on our heavenly dwelling" (2 Cor. 5:2).

Paul—as well as other NT writers—also express the flip side of "putting off" (ἀποτίθημι), the non-metaphorical use of which can be used of removing clothing (cf. Acts 7:58).

Those in Christ have already put off  the old self/man.

"Do not lie to one another, seeing that you have put off the old self with its practices" (Col. 3:9).

Those in Christ are instructed to put off the old self/man.

"[You were taught] to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires" (Eph. 4:22).

Those in Christ are to put away all sin and vice.

"Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another" (Eph. 4:25).

"The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light" (Rom. 13:12).

"Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us" (Heb. 12:1).

"Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls" (James 1:21).

"So put away all malice and all deceit and hypocrisy and envy and all slander" (1 Pet. 2:1).