Category Archives: Biblical Theology

“The Word of God is a deep mine of costly treasure” by George Swinnock

“Out of His infinite favour God is pleased to give some— in those places where He intendeth to gather a people to Himself, for His eternal praise— beside the twinkling starlight of nature, the clear and perfect sunlight of Scripture, to ‘guide their feet in the ways of peace.’

This Word is one of the most signal mercies that ever He bestowed upon the sons of men, the whole world without it being but a barren and rude wilderness.

The Word of God is a spring of living water, a deep mine of costly treasure, a table furnished with all sorts of food, a garden wherein is variety of pleasant fruits, the church’s charter, containing all her privileges and her deeds, manifesting her title to the purchased possession.

It hath pious precepts for the Christian’s reformation, and precious promises for his consolation.

If the saint be afflicted, it can hold his head above water, and keep him from sinking when the billows go over his soul; there are cordials in it rich enough to revive the most fainting spirit.

If the saint be assaulted, the word is armour of proof, whereby he may defend himself manfully, and wound his foes mortally.

If the soul be unholy, this word can sanctify it; ‘Ye are clean through the word which I have spoken to you,’ (John 15:3). This water can wash out all the spots and stains.

If the soul be an heir of hell, this word can save it: ‘From a child thou hast known the holy Scriptures, which are able to make thee wise to salvation,’ (2 Tim. 3:15). Other writings may make a man wise to admiration, but this only can make him wise to salvation.

This word, which is of such unspeakable worth, God hath deposited as a special treasure into the hands of the children of men, that they might ‘obey His will, and know the just one.’

And, reader, it is thy duty to search and study this book. When kings send out their proclamations, either concerning acts of grace, or some law which their subjects ought to obey, they expect that all should take notice of them, and give them the reading and hearing.

What an affront dost thou offer to the King of the whole world, if thou turnest thy back upon His word! I must tell thee it is no less than crimen lœsœ majestatis. (‘the crime of injured sovereignty‘)

‘He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me,’ (Luke 10:16).

Thou mayest think, possibly, that by neglecting to hear, thou dost only contemn the preacher; but believe me, it is a contempt of thy Maker—ministers are God’s ambassadors.

Now to deny an ambassador audience, is one of the greatest disrespects which can possibly be offered him, nay, it is an affront to his prince, on whose errand he cometh, and whose person he representeth; and what is the conclusion usually of such bad premises, but a bloody war?

Consider what thou dost, when thou ‘refusest Him that speaketh from heaven;’ for if thou shuttest the windows of thine eyes from reading, and the door of thine ears from hearing, God may clap such a padlock of a judiciary curse upon them both, that thou shalt never open thine eyes nor ears, till thou comest, as the rich glutton, to see Abraham afar off, and Lazarus in his bosom, and to hear and bear thy part in those dreadful screechings and howlings which are in hell.

It is a mercy that the tree of knowledge, the word of God, is not forbidden, but commanded fruit; nay, that it groweth in the very path to the tree of life.

Oh, why shouldst thou then, like the pharisees, ‘reject the counsel of God against thy own soul’? If thou art a child of Adam, I am sure thou hast thy death’s wound; now by neglecting the word, thou, like a frantic patient, throwest away that medicine which only can cure thee.

Do not say thou wast not warned of thy danger and duty. I do here show thee the hand and seal of the King of kings to that warrant to which I require thy obedience.

The Scripture is the word of Christ, and God commandeth thee upon thine allegiance to hear him, (Col. 3:16; Matt. 3:17).

The Word is the cabinet in which thy Saviour, that pearl of infinite price, is laid up; and therefore thou art commanded to look into it for this jewel: ‘Search the Scriptures, for they are they which testify of Me,’ (John 5:39).

The word is ἐρευνᾶτε (search), and speaketh such a diligent search as covetous men make for silver; they spare no labour, that they may attain their deified treasure. What shouldst not thou do for ‘durable riches and righteousness’?

But, reader, if thou art a child of God, I doubt not but thou delightest to look into thy Father’s will, and weighest every word in it, as knowing that in his testament there is a great charge committed, and a great legacy bequeathed, to thee.

It is thy daily companion and counsellor; thou darest not go without thy cordial, being liable every day to faint; nor without thy weapons, being called every hour to fight.

The Scriptures are the light by which thou walkest, and the tools with which thou workest.

Let me persuade thee to persevere in this gracious practice; take the counsel of the author of it, who is fittest to give laws for thy carriage towards it: ‘Let the word of Christ dwell in you richly,’ (Col. 3:16).

The word is ἐνοικέτω (dwell), and signifieth to keep house with you. Do not leave thy Bible, as some do, at church, and hear nothing of it all the week long; but bring it home to thy house, let it dwell with thee.

Let not the word be ‘as a wayfaring man, to tarry with thee but for a night,’ and so begone; but let it be an inhabitant, one that accompanieth thee to bed and board, and with whom thou conversest continually as thy familiar and intimate friend.

Make thine heart, as Jerome saith of Nepotianus, by his assiduous reading and hearing the Scriptures, Bibliothecam Christi, the library of Jesus Christ.

I cannot but think that thou hast found the Bible so bountiful a guest, to pay thee so liberally for its board, that thou hast bid it heartily welcome, and wouldst not part with it for the whole world.”

–George Swinnock, “The Christian Man’s Calling,” The Works of George Swinnock, Volume 1 (Carlisle, PA: Banner of Truth, 1992), 1: 141-143.

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“There was one there far greater than Moses or Elijah” by J.C. Ryle

“In the last place, we have in these verses a remarkable testimony to Christ’s infinite superiority over all that are born of woman.

This is a point which is brought out strongly by the voice from heaven, which the disciples heard.

Peter, bewildered by the heavenly vision, and not knowing what to say, proposed to build three tabernacles, one for Christ, one for Moses, and one for Elijah.

He seemed in fact to place the law-giver and the prophet side by side with his divine Master, as if all three were equal. At once, we are told, the proposal was rebuked in a marked manner.

A cloud covered Moses and Elijah, and they were no more seen.

A voice at the same time came forth from the cloud, repeating the solemn words, made use of at our Lord’s baptism, ‘This is my beloved Son, in whom I am well pleased: hear ye Him.’

That voice was meant to teach Peter, that there was one there far greater than Moses or Elijah.

Moses was a faithful servant of God. Elijah was a bold witness for the truth. But Christ was far above either one or the other.

He was the Saviour to whom law and prophets were continually pointing.

He was the true Prophet, whom all were commanded to hear. (Deut. 18:15)

Moses and Elijah were great men in their day. But Peter and his companions were to remember, that in nature, dignity, and office, they were far below Christ.

He was the true sun: they were the stars depending daily on His light.

He was the root: they were the branches. He was the Master: they were the servants.

Their goodness was all derived: His was original and His own.

Let them honor Moses and the prophets, as holy men. But if they would be saved, they must take Christ alone for their Master, and glory only in Him. ‘Hear ye Him.’

Let us see in these words a striking lesson to the whole Church of Christ. There is a constant tendency in human nature to ‘hear man.’

Bishops, priests, deacons, popes, cardinals, councils, presbyterian preachers, and independent ministers, are continually exalted to a place which God never intended them to fill, and made practically to usurp the honor of Christ.

Against this tendency let us all watch, and be on our guard. Let these solemn words of the vision ever ring in our ears, ‘Hear ye Christ.’

The best of men are only men at their very best.

Patriarchs, prophets, and apostles—martyrs, fathers, reformers, puritans– all, all are sinners, who need a Saviour– holy, useful, honorable in their place—but sinners after all.

They must never be allowed to stand between us and Christ.

He alone is ‘the Son, in whom the Father is well pleased.’

He alone is sealed and appointed to give the bread of life.

He alone has the keys in His hands, ‘God over all, blessed forever.’

Let us take heed that we hear His voice, and follow Him.

Let us value all religious teaching just in proportion as it leads us to Jesus.

The sum and substance of saving religion is to ‘hear Christ.'”

–J.C. Ryle, Expository Thoughts on Matthew (Carlisle, PA: Banner of Truth, 1856/2012), 167-168. Ryle is commenting on Matthew 17:1-13.

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“History ends with a wedding” by Herman Bavinck

“All of the phenomena we have discussed prove that the family, despite being despised and opposed, is far from being registered as dead. Its forms may change, but its essence abides.

It is an institution of God, maintained after the entrance of sin not by the will of man but by God’s power. And it will continue to be preserved, as long as the divine purpose with the human race has not yet been attained.

That purpose is familiar to Christians from Scripture. For Christians, the future is portrayed entirely differently than for those without faith in any revelation.

For apart from revelation, the origin, essence, purpose, and destiny of the human race are entirely unknown to us. Because without this knowledge we cannot live and cannot die, cannot think and cannot labor, the Christian faith is replaced by arbitrary guesses and the Christian hope by vain expectations.

People then dream of a future state that will arise automatically through evolution, in which everyone will live happily and contentedly.

But in this case it’s like a hungry man dreaming that he is eating, but when he awakens, his soul is empty; or like a thirsty man dreaming that he is drinking, but when he awakens, he is still parched and his soul is thirsty.

Christians know about other and better things. They do not look back to the past with homesickness, for even then not everything that glittered was golden.

They do not surrender their hearts to the present, for their eyes see the suffering that belongs inseparably to the present time.

And they do not fantasize about a perfect society, because in this dispensation sin will continue to hold sway and will constantly corrupt all that is good.

But they are assured that God’s purpose with the human race will nevertheless be attained, despite all the conflict involved.

Humanity and the world exist, after all, for the sake of the church, and the church exists for the sake of Christ’s will, and Christ belongs to God.

In the city of God the creation reaches its final goal.

Into that city all the treasures will be brought together that have been acquired by humanity in the course of time through fearsome conflict; all the glory of the nations is gathered there; and in the spiritual association of Christ with his church, marriage will also reach its end.

Marriage was instituted so that the glory of the King would come to light in the multitude of his subjects. Once it has attained this goal, marriage itself will pass away.

The shadow will make way for the substance, the symbol for the reality.

The history of the human race began with a wedding; it also ends with a wedding, the wedding of Christ and his church, of the heavenly Lord with his earthly bride.”

–Herman Bavinck, The Christian Family, ed. Stephen J. Grabill, trans. Nelson D. Kloosterman (Grand Rapids, MI: Christian’s Library Press, 2012), 160–161.

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“There is unspeakably more in the promises of God than we are able to understand” by Charles Hodge

“‘I will be their God, and they shall be My people.’

This is the great promise of the covenant with Abraham and with all the true Israel. It is one of the most comprehensive and frequently repeated promises of the Scriptures. (Gen. 17:8; Deut. 29:13; Jer. 31:33; Heb. 8:10)

There is unspeakably more in the promises of God than we are able to understand.

The promise that the nations should be blessed in the seed of Abraham, as unfolded in the New Testament, is found to comprehend all the blessings of redemption.

So the promise, “I will be their God, and they shall be My people,’ contains more than it has ever entered into the heart of man to conceive.

How low are our conceptions of God! Of necessity our conceptions of what it is to have a God, and that God, Jehovah, must be entirely inadequate.

It is not only to have an infinite protector and benefactor, but an infinite portion; an infinite object of love and confidence; an infinite source of knowledge and holiness.

It is for God to be to us what He designed to be when He created us after His image, and filled us with His fulness.

His people, are those whom hHe recognizes as His peculiar property, the objects of His love, and the recipients of His favours.”

–Charles Hodge, An Exposition of the Second Epistle to the Corinthians (New York: A. C. Armstrong & Son, 1891), 170–171. Hodge is commenting on 2 Corinthians 6:16.

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“Atonement is at the top” by Herman Bavinck

“The benefits Christ obtained for us through His perfect obedience are so rich that they seem almost impossible to enumerate and are never fully appreciated.

They include no less than the whole and complete work of salvation; they consist in redemption from the greatest evil– sin– with all its consequences of misery and death, and include the gift of the highest good– communion with God and all His blessings.

Among all these benefits, atonement is at the top. This is expressed in the New Testament by two words, which unfortunately have been translated as the same word in our translation.

The one word (or rather different words but from the same stem) appears in Romans 3:25, Hebrews 2:17, 1 John 2:2 and 4:10: it is the (147] translation of a Hebrew word that originally means “to cover” and then indicates the propitiation (verzoening) brought about by the sacrifice to God.

Just like now, in the Old Testament worship the sacrificial blood was an actual means for atoning for (Lev. 11:17; Heb. 9:12) the sin (guilt, impurity) of the sacrificer before God, and so deprived sin of its power to provoke God to anger.

Likewise in the New Testament, Christ is the high priest who through His sacrificial blood, through His perfect obedience unto death, covers our sins before God, turns away His wrath, and makes us partakers of His grace and favor.

He is the means of propitiation (Rom. 3:25), the atonement (de verzoening) (1 John 2:2; 4:10), the high priest, who is working with God to atone for the sins of the people.

Distinct from this objective atonement (verzoening), which Christ has brought about on our behalf before God, is now another kind [of atonement], which in the New Testament is indicated by a second, specific word.

This word appears in Romans 5:10-11 and 2 Corinthians 5:18-20; it originally has the meaning of reversal, exchanging, reckoning, settling, and denoting– in the places where it occurs– that new, gracious disposition God has toward the world on the basis of the sacrifice made by Christ.

As Christ covers our sin by His death and has averted God’s wrath, God sets Himself in another reconciled relationship to the world and says this to us in his gospel, which is thus called the word of reconciliation (verzoening).

This reconciliation (verzoening) is also an object; it is not something that comes about first through our faith and our conversion, but it rests on the atonement (satisfaction) that Christ has already made, consists of the reconciled, merciful relationship of God to us, and is received and accepted by us in faith (Rom. 5:11).

Since God has cast off His hostile [148] disposition on the basis of the death of Christ, we are exhorted to also put off our enmity and to be reconciled to God and to enter into the new, reconciled relationship God Himself sets before us.

Everything is finished; there is nothing left for us to do.

We may rest with all our soul and for all of time in the perfect work of redemption that Christ has accomplished; we may accept by faith that God has renounced His wrath and we have been reconciled (verzoend) in Christ to God, and that He is God and Father to guilty and unholy sinners.

Whoever wholeheartedly believes this gospel of reconciliation immediately receives all the other benefits acquired by Christ. For in the relationship of peace in which God places Himself to the world in Christ, all other goods of the covenant of grace are contained.

Christ is one and cannot be divided nor accepted in part; the chain of salvation is unbreakable.

‘Those whom God has predestined, these He has called, and those whom He called, these He has also justified, and those whom He has justified, these He has also glorified (Rom. 8:30).

Thus all who are reconciled to God through the death of His Son receive the forgiveness of sins, adoption as His children, peace with God, the right to eternal life, and the heavenly inheritance (Rom. 5:1; 8:17; Gal. 4:5).

They are in union with Christ, having been crucified with Him, buried, and raised, seated in heaven, and are increasingly conformed to His image (Rom. 6:3; 8:29; Gal. 2:20; Eph. 4:22-24).

They receive the Holy Spirit who renews them, guides them into the truth, testifies of their sonship, and seals them until the day of redemption (John 3:6; 16:13; Rom. 8:15; 1 Cor. 6:11; Eph. 4:30).

In this fellowship of the Father, the Son, and the Holy Spirit, believers are free from the [149] law (Rom. 7:1; Gal. 2:19; 3:13, 25; 4:5; 5:1), and they are exalted above all power of the world and death, hell and Satan (John 16:33; Rom. 8:38; 1 Cor. 15:55; 1 John 3:8; Rev. 12:10).

God is for them, so who then will be against them (Rom. 8:31)?”

–Herman Bavinck, Guidebook for Instruction in the Christian Religion, translated and edited by Gregory Parker Jr. and Cameron Clausing (Peabody, MA: Hendrickson Academic, 2022), 123-124.

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“This is the mystery of the Divine love” by Herman Bavinck

“The sacrifice of Christ is related to our sins.

Already in the Old Testament we read that Abraham offered a burnt offering in the place of his son (Gen. 22:13), that by the laying on of hands the Israelite caused a sacrificial animal to take his place (Lev. 16:1), and that the servant of the Lord was wounded for our transgressions and bruised for our iniquities (Isa. 53:5).

In the same way the New Testament establishes a very close connection between the sacrifice of Christ and our sins. The Son of man came into the world to give His life a ransom for many (Matt. 20:27 and 1 Tim. 2:6).

He was delivered up for, or for the sake of, our sins (Rom. 4:25), He died in relationship to our sins, or, as it is usually put, on behalf of our sins.

The communion into which Christ, according to the Scriptures, has entered with us is so intimate and deep that we cannot form an idea or picture of it. The term substitutionary suffering expresses in only a weak and defective way what it means.

The whole reality far transcends our imagination and our thought. A few analogies can be drawn of this communion, it is true, which can convince us of its possibility.

We know of parents who suffer in and with their children, of heroes who give themselves up for their country, of noble men and women who sow what others after them will reap.

Everywhere we see the law in operation that a few work, struggle, and fight in order that others get the fruit of their labor and enjoy its benefits.

The death of one man is another man’s livelihood. The kernel of grain must die if it is to bear fruit. In pain the mother gives birth to her child.

But all of these are but so many comparisons, and they cannot be equated with the fellowship into which Christ entered with us.

For scarcely for a righteous man will one die, though one might conceivably die for a good man. But God commends His love towards us in that, while we were yet sinners, Christ died for us (Rom. 5:7-8).

There really was no fellowship between us and Christ, but only separation and opposition. For He was the only-begotten and beloved Son of the Father, and we were all like the lost son.

He was just and holy and without any sin, and we were sinners, guilty before the face of God, and unclean from head to foot.

Nevertheless, Christ put Himself into fellowship with us, not merely in a physical (natural) sense, by putting on our nature, our flesh and blood, but also in a juridical (legal) sense, and in an ethical (moral) sense, by entering into the fellowship with our sin and death.

He stands in our place; He puts Himself into that relationship to the law of God in which we stood; He takes our guilt, our sickness, our grief, our punishment upon Himself; He who knew no sin was made sin for us that we might be made the righteousness of God in Him (2 Cor. 5:21).

He becomes a curse for us in order that He should redeem us from the curse of the law (Gal. 3:13).

He died for all in order that they who live should not henceforth live unto themselves, but unto Him which died for them, and rose again (2 Cor. 5:15).

This is the mystery of salvation, the mystery of the Divine love.

We do not understand the substitutionary suffering of Christ, because we, being haters of God and of each other, cannot come anywhere near calculating what love enables one to do, and what eternal, infinite, Divine love can achieve.

But we do not have to understand this mystery either. We need only believe it gratefully, rest in it, and glory and rejoice in it.

He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him; and with His stripes we are healed.

All we like sheep had gone astray; we have turned everyone to his own way. And the Lord has laid on Him the iniquity of us all (Isa. 53:5-6).

What shall we say of these things? If God be for us, who can be against us?

He spared not His own Son hut delivered Him up for us all. How shall He not with Him also freely give us all things?

Who shall lay anything to the charge of God’s elect? It is God that justifies.

Who is he that condemns? It is Christ that died, yes, rather, that is risen again, who is even at the right hand of God and who also makes intercession for us (Rom. 8:31–34).”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1956/2019), 336-337.

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“Practical Christianity” by J.C. Ryle

“The world would be a happier world if there was more practical Christianity.”

–J.C. Ryle, Expository Thoughts on Luke (Carlisle, PA: Banner of Truth, 1858/2012), 1: 289. Ryle is commenting on Luke 10:29-37.

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“Our need of Christ’s blood and righteousness” by J.C. Ryle

“Let us not forget, in leaving this passage, to apply the high standard of duty which it contains, to our own hearts, and to prove our own selves.

Do we love God with all our heart, and soul, and strength, and mind?

Do we love our neighbor as ourselves?

Where is the person that could say with perfect truth, “I do?”

Where is the man that ought not to lay his hand on his mouth, when he hears these questions?

Verily we are all guilty in this matter!

The best of us, however holy we may be, come far short of perfection.

Passages like this should teach us our need of Christ’s blood and righteousness.

To Him we must go, if we would ever stand with boldness at the bar of God.

From Him we must seek grace.”

–J.C. Ryle, Expository Thoughts on Luke (Carlisle, PA: Banner of Truth, 1858/2012), 1: 284. Ryle is commenting on Luke 10:29-37.

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“The enormous advantages enjoyed by believers” by J.C. Ryle

“Let us observe, finally, the peculiar privileges of those who hear the Gospel of Christ.

We read that our Lord said to His disciples, ‘Blessed are the eyes which see the things that ye see. For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.’ (Luke 10:23-24)

The full significance of these words will probably never be understood by Christians until the last day.

We have probably a most faint idea of the enormous advantages enjoyed by believers who have lived since Christ came into the world, compared to those of believers who died before Christ was born.

The difference between the knowledge of an Old Testament saint and a saint in the apostles’ days is far greater than we conceive.

It is the difference of twilight and noon-day, of winter and summer, of the mind of a child and the mind of a full-grown man.

No doubt the Old Testament saints looked to a coming Saviour by faith, and believed in a resurrection and a life to come.

But the coming and death of Christ unlocked a hundred Scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved.

In short, ‘the way into the holiest was not made manifest, while the first tabernacle was standing.’ (Heb. 9:8) The humblest Christian believer understands things which David and Isaiah could never explain.

Let us leave the passage with a deep sense of our own debt to God and of our great responsibility for the full light of the Gospel.

Let us see that we make a good use of our many privileges. Having a full Gospel, let us beware that we do not neglect it.

It is a weighty saying, ‘To whomsoever much is given, of them will much be required.’ (Luke 12:48)”

–J.C. Ryle, Expository Thoughts on Luke (Carlisle, PA: Banner of Truth, 1858/2012), 1: 280. Ryle is commenting on Luke 10:21-24.

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“His praise will know no end” by Jim Hamilton

“The One to whom the Scriptures point, whose coming we await, is the true and better Adam, bridegroom and beloved.

He is the great Priest over the heavenly house of God, giving us the new and living way by which we draw near.

Our Prophet like Moses, by whom God accomplished the fulfillment of the exodus.

The King of God’s creation, He is the righteous sufferer, who Himself bore our sins in His body on the tree.

His praise will know no end.”

–James M. Hamilton, Jr., Typology: Understanding the Bible’s Promise-Shaped Patterns (Grand Rapids, MI: Zondervan, 2022), 360.

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