Review of Darrell Bock's "Recovering the Real Lost Gospel."

This review will soon be over at Credo Magazine's site as well. Look for it there. I have posted a preliminary copy of it here.

Recovering the Real Lost Gospel: Reclaiming the Gospel as Good News. By Darrell Bock. Nashville: B&H Academic, 2010.

When I first saw Darrell Bock’s Recovering the Real Lost Gospel, I thought that it was going to be a response to the discovery of some new “gospel” that allegedly called into question the four canonical Gospels. Dr. Bock has plenty of experience in this area, having spent a large portion of his academic career defending the biblical account of Jesus and the historical accuracy of the Gospels. His many books and articles on these topics have helpfully counteracted the various attacks and arguments against the truth of biblical Christianity.

After I picked up his newest book, though, what I found was both surprising and refreshing. Instead of defending the historical Gospel accounts from attacks outside of the church, Dr. Bock seeks to recover the Gospel message from distortions within the church. He explains, “This book is written with the conviction that the church has become cloudy on the purpose of the gospel…the goal [of writing this book] is to rediscover the gospel as good news, something that can be lost on the church today” (2).

Listen to an average sermon today and you will hear evangelistic presentations that suggest salvation is simply about obtaining a ticket to heaven, finding forgiveness, or soothing your conscience. Such messages leave sinners thinking that the Gospel is nothing more than an item on a checklist that has no lasting effect on their lives. But the biblical gospel is much more rich and full than these synthetic alternatives.

While it is certainly not less than a message about the forgiveness of sins and the hope of eternal life, the gospel is definitely more than this. In Dr. Bock’s words, “Its central proclamation is the good news of God’s love and initiative not only to save us from hell, but also to bring us into a healthy relationship with Himself. The point of this book is that the gospel is good news, and its core is a restored relationship with God” (1). It is this latter aspect of the gospel that has been lost by the church—the transformative power of the good news. In essence, the gospel not only saves; it transforms.

Although Dr. Bock’s book is brief (consisting of only 133 pages), it is thorough in its coverage of the gospel message. Chapter one traces the development of the gospel from the Old Testament to the New Testament, arguing that at the center of the gospel is a promise of a new community and relationship that is Spirit empowered. Chapter two looks at the gospel from the perspective of both the Lord’s Table and Baptism. The two images that emerge from these rites—a meal and a washing—illustrate what the gospel does for sinners: it washes them spiritually in order that they may have fellowship with God.

The third chapter, entitled “A Unique Action Meeting a Comprehensive Need,” discusses the perfect work of Christ on the cross as the sufficient payment for all sin. The great need that human beings had—salvation from sin—was met by the unique action of the Lord Jesus Christ—His sacrificial death on the cross. Building on this wonderful truth, chapters four and five reveal how the work of Christ is applied to human beings. Because Jesus Christ paid the debt of sin in full, nothing remains for sinful people to pay for. Salvation, then, is a gift of God’s grace that is given, not earned; received, not worked for. The amazing thing about this great work of redemption is that God Himself accomplished it, in the person of His Son. The deity of Jesus Christ is clearly on display in the gospel, and it is an essential component of the message of salvation.

Chapters six and seven cover the response to the gospel message and the results that follow this, respectively. The gospel calls people to repent and turn from their sin and embrace the Lord Jesus Christ in faith. Those who truly trust in the person and work of Christ are indwelled by the Holy Spirit and enabled to live a life pleasing to God. In Dr. Bock’s words, the gospel gives reconciliation and peace—it restores the relationship between sinful human beings and holy God—and it grants a new kind of power that transforms sinners into saints.

I could say a lot in appreciation of Recovering the Real Lost Gospel. In keeping with the brevity of the book, however, let me make just a few brief comments. First, Dr. Bock helpfully connects the gospel to the greater story line of Scripture. His book is really a biblical theology of the gospel. It rightly demonstrates that in order to fully understand the gospel we cannot simply study New Testament texts that talk about it; rather, we must also follow the progression of the gospel message from Genesis on through the entire Old Testament. The covenants of Scripture—the Abrahamic, the Davidic, and the New—all testify and point to the gospel that would be more fully revealed in the New Testament.

Secondly, Dr. Bock does a good job setting the gospel message in its first century context. Several times throughout the book he referred to an ancient practice or custom that shed significant light on a verse (see pages 12-14 for a good example). Moreover, his section on the deity of Christ (chapter five) provides good background information on Jewish theology at the time of Christ and also confirms the accuracy and historicity of the Gospel accounts.

Finally, in my estimation, Dr. Bock accomplishes his goal of “reclaiming the gospel as good news.” His holistic approach to the biblical gospel is a welcome antidote to the assorted reductionistic gospel messages offered in its place. Recovering the Real Lost Gospel is a profitable read, one which should find a place on every Christian’s bookshelf.

Review of John MacArthur's "Slave"

Slave: The Hidden Truth about Your Identity in Christ. By John MacArthur. Nashville: Thomas Nelson, 2010.

John MacArthur has devoted his life to defending the Gospel. For over forty years this devotion has fueled his preaching, teaching, and writing. His many books on the Gospel have roundly refuted the errors associated with no-lordship salvation, easy believism, and pragmatism. Dr. MacArthur’s most recent book, Slave, stands in the same tradition as his previous works and is characterized by the same biblical fidelity, clarity, and precision that marked his earlier books.

MacArthur sums up the essential message of Slave when he writes, “True Christianity is not about adding Jesus to my life. Instead, it is about devoting myself completely to Him—submitting wholly to His will and seeking to please Him above all else. It demands dying to self and following the Master, no matter the cost. In other words, to be a Christian is to be Christ’s slave” (22).

While this message may not be popular today, it is thoroughly biblical. Unfortunately, however, due to a widespread mistranslation of the term slave in English translations over the past couple of centuries, the full implications of this concept have been lost to many Christians. Dr. MacArthur points out, “…the Greek word for slave has been covered up by being mistranslated in almost every English version—going back to both the King James Version and the Geneva Bible that predated it” (15). He adds, “Instead of translating doulos as ‘slave,’ these translations consistently substitute the word servant in its place. Ironically, the Greek language has at least half a dozen words that can mean servant. The word doulos is not one of them” (16).

Why, then, do so many English translations mistranslate this term? MacArthur suggests at least two reasons. First, because of the history of slavery in the West—particularly the brutality and racism that are associated with the concept—the word “slave” has become somewhat taboo in the English speaking world. Secondly, most translators use the word “servant” in place of “slave” because of the precedent set by the Latin translation. “But whatever the rationale behind the change,” MacArthur notes, “something significant is lost in translation when doulos is rendered ‘servant’ rather than ‘slave’” (19). It is this significant loss that MacArthur seeks to recover in the rest of his book.

I want to spend some time looking at two of the more “significant” insights that Dr. MacArthur discovers as a result of his study of the word slave. Although he does a masterful job analyzing the linguistical, historical, and cultural aspects of doulos, where he is the most helpful, I believe, is in detailing the practical ramifications that this one small word—slave—has for each and every Christian.

The first significant issue Dr. MacArthur takes up in this book is the effect that the concept of slavery has on the Gospel. The slave metaphor is used throughout the NT to describe the believer’s relationship to Jesus Christ. Jesus Christ is the Master; believers are His slaves. This means, “The gospel is not simply an invitation to become Christ’s associate; it is a mandate to become His slave” (19). In typical fashion, MacArthur challenges all forms of superficial Christianity that proclaim an unbiblical Gospel message. In particular, he issues a devastating blow to those who “attack the lordship of Christ over His church” (73). What he started in The Gospel According to Jesus he now finishes in Slave, putting the last nail in the coffin on any form of no-lordship salvation.

Dr. MacArthur’s case against no-lordship salvation is significantly strengthened by his discussion of the connection between the words kurios (“lord”) and doulos (“slave”). He explains, “Kyrios and doulos are two sides of the same relationship. To be slave [in the ancient world] was to have a master. And vice versa, a kyrios by definition was the owner of slaves. Thus, to confess Jesus as ‘Lord’ is to simultaneously confess Him as Master and ourselves as His slaves” (77). Furthermore, throughout the NT Jesus is called the “head” (kephale) of the Church (Eph. 5:23; Col. 1:18; 2:19). This term unmistakably refers to Jesus’ exalted position as the “authority” of His people. Taken together, these insights clearly show that when the Bible calls upon sinners to “believe in the Lord Jesus [to] be saved” (Acts 16:31), it is calling upon them to humbly submit to the absolute and sovereign Master, Jesus Christ. Surely any Gospel message that fails to present the full implications of Christ’s lordship must be considered less than faithful.

A second significant gain that is made from studying the word slave is the perspective it offers on the doctrines of sovereign grace. In chapters seven to ten, Dr. MacArthur skillfully offers a fresh look at the five points of Calvinism using the slave metaphor. The doctrine of total depravity is defined as teaching that unbelievers are slaves of sin, utterly unwilling and unable to rid themselves of sin’s tyranny unless rescued by God. The doctrine of unconditional election teaches that God mercifully and graciously determined to rescue specific enslaved sinners whom He had fore-loved from eternity past. The doctrine of particular redemption teaches that God in Christ came to redeem—to buy back—His elect people from the slave market of sin by paying for their sin on the cross. This purchase was applied to God’s elect by the Holy Spirit who irresistibly called and regenerated them by grace. Once awakened by divine grace, elect sinners believed in Jesus Christ and “became slaves of righteousness” (Rom. 6:18), “having been freed from sin and enslaved to God” (v. 22). As slaves of Christ, believers persevere in faith and holiness because God preserves them by His grace. What a beautiful and unique picture of salvation. We are not only saved by grace; we are slaved by it as well.

The material presented in Slave represents John MacArthur at his best. Having followed his ministry for quite some time now, it is evident to me that as he gets older his teaching keeps getting better and better. Slave is full of insights, solid research, and memorable illustrations from church history. This is an excellent book that should be read by all Christians. Without any qualms, I highly recommend this book.

Review of Robert Coleman's "The Heart of the Gospel"

I have the opportunity to review Robert Coleman's new book The Heart of the Gospel: The Theology Behind the Master Plan of Evangelism for Credo Blog later this month. I have decided to put the preliminary review of it here in the mean time. Hope you enjoy!

The Heart of the Gospel: The Theology Behind the Master Plan of Evangelism. By Robert E. Coleman. Grand Rapids, MI: Baker Books, 2011.

I first read Robert Coleman’s The Master Plan of Evangelism my senior year in college. I can still remember how impacted I was by that little book. The insight Coleman gave into Jesus’ command to “make disciples” (Matt 28:19) was revolutionizing to my understanding of evangelism. After reading that book for the first time, I can remember thinking, “If only this book were longer!” You can imagine how excited I was, then, to learn that Coleman was going to be publishing a follow up to his bestseller that traces the theology behind the book.

The Heart of the Gospel reads like a scaled-down systematic theology that shows how the Gospel is the warp and woof of all evangelical theological study. Coleman says, “Cut through evangelical theology anywhere, I believe, and it will bleed the Gospel” (10). As he moves through the various aspects of systematic theology—theology proper, bibliology, eschatology, to name just a few—Coleman connects each doctrine to the Gospel and shows how it affects the pursuit of evangelism.

There are many strong points in this book and very few weaknesses. I could easily list several things I liked, but for the sake of space let me confine my comments to just three aspects. First, Dr. Coleman models how to interact with differing viewpoints in a way that is loving and honest. Secondly, he has a unique ability to connect each and every doctrine of Scripture to the Gospel and show how it applies to evangelism. Thirdly, Coleman is passionate about the biblical Gospel and seeks to be as accurate in his understanding of it as possible. I will expand upon each of these points in what follows.

Despite Dr. Coleman’s Wesleyan/Arminian approach to this subject, what he brings to the table is profitable for Christians of all theological persuasions. His coverage of the doctrines of systematic theology are thorough but to the point. When he discusses the various ways theological doctrines have been understood throughout church history, Coleman is always fair and accurate in his presentation. For example, in his chapter on the death of Christ, Coleman briefly mentions the debate between Calvinists and Arminians regarding whether Jesus died for all people without exception (Unlimited Atonement) or whether His death was specifically intended only for the elect (Limited Atonement). Although he makes it clear that he sides with the former position, he nevertheless graciously points out areas of agreement between the two sides and accurately notes that neither position—when properly understood—negatively affects one’s understanding of evangelism. He explains, “Whether Arminian or Reformed, the Gospel must be received by faith for the atonement of Christ to be efficacious…So in either system of thought, the Gospel is freely offered to every person, and whosoever will may come to Christ. Only those who respond to the invitation will be saved, and in that response their election is known, whether Arminian or Calvinist. Without evangelism neither system of theology has any practical value” (109).

As one who holds to Limited Atonement, I find it extremely helpful that Coleman has the honesty to admit that biblical Calvinism in no way undermines evangelism. Especially in a day when so many false statements about Calvinism are made, Coleman seeks to promote unity and charity by accurately describing a viewpoint he disagrees with. I pray that Coleman’s method of theological engagement will be practiced by all of God’s people.

A second area that Coleman excels at is in his unique ability to see all of systematic theology with Gospel colored lenses. I was amazed at the ways in which he connected all of the doctrines of Scripture to evangelism. Even doctrines like angelogy and eschatology are placed in the context of the Gospel. One example that stands out is Coleman’s discussion of the Church’s observance of the sacraments—Baptism and the Lord’s Supper.

After outlining the various interpretations of these sacred ordinances that have been proposed throughout church history, Coleman gets very practical: “While the sacraments are intended for believers, the performance of them offers real opportunities for evangelism. Preparing people for baptism presents a natural occasion to explain the Gospel…At the time of the baptism, after the candidates give their testimony, the officiating minister can also invite any other person to come to Jesus. Probably the greatest opening for presenting the claims of Christ comes at the Lord’s Supper. When its meaning is clarified by the celebrant, the invitation is extended” (218).

Many similar statements could be cited. Coleman clearly is a man dedicated to obeying the Great Commission. He sees all of life—including the study of theology—under the guise of evangelism. What an example he is to all who read this book to live Gospel-centered.

What I appreciated most about Coleman’s book was its unwavering commitment to proclaiming an accurate Gospel. Clearly aware of the superficial and shallow evangelistic strategies all around him, Coleman seeks to recover the fullness of the message of salvation. While he does give detailed attention to each aspect of the Gospel, I want to highlight Dr. Coleman’s presentation of both the demands and results of the Gospel message. It is here, in my opinion, that The Heart of the Gospel is most helpful.

Three specific elements caught my eye in this section of Coleman’s book, each of which is often misconstrued by evangelists and teachers. The first step in inviting people to salvation is the bold proclamation of the Lordship of Christ. Dr. Coleman rightly says, “Bowing before God is the first requirement for salvation...Recognizing God’s rightful claim on our lives, thus, becomes our initial step toward redemption” (25). He later clarifies, “Since Christ is not divided, to receive him as Savior is to surrender to him as Lord. I see no biblical reason to separate the two, as if we could have one part of Jesus without the other” (284, note 17).

A second component of the biblical Gospel that must be stressed is the necessity of repentance. Coleman refuses to minimize this important term by reducing its meaning to a casual change of mind that leaves one’s life unaffected. Rather, repentance, at its core, implies a radical change of life. He correctly says, “…true repentance results in a lasting change. Persons who have started to follow Christ do not want to look back. Elements of the initial act of repentance—conviction, brokenness, confession, and restitution—characterize this ongoing state of penitence” (158).

When discussing the response of faith, Coleman does not simply allow a lexicon to shape his understanding of this term but turns to the biblical text itself for guidance. He first points out that faith, in its essence, is trust in the person and work of Christ. In his words, “Faith looks to Jesus Christ alone for salvation—he is the object of faith that saves…It rests on the conviction, full of joyful trust, that Jesus is the Messiah, the divinely appointed Author of eternal salvation in the kingdom of God, affirming the historic events of his life, death, and resurrection. Jesus has done it all. We contribute nothing to our salvation. Even our faith is a gift of God (Eph. 2:8-9)” (161-2).

But he does not stop here. Coleman accurately notes that the Bible also teaches that faith is by its nature a persevering faith that always and inevitably leads to good works. Here is how he puts it: “Living what we believe will be manifest in our deeds. The call of Christ is to follow him, which means to keep going wherever he leads and to do whatever he asks. Once committed, an obedient disciple has no desire to turn back (e.g., Luke 9:62). It is faith all the way, ‘from faith to faith, as it is written, ‘The righteous shall live by faith’ (Rom. 1:17; cf. Heb. 4:2)” (167). Coleman does not make distinctions where the Bible does not. True faith inevitably results in true discipleship; indeed, the call to faith is the call to discipleship.

Much more could be said in praise of Coleman’s work. Theologically, he rightly notes that justification inevitably and inseparably leads to sanctification (178, 286 note 11), the doctrines of assurance and eternal security should not be overemphasized so as to exclude the necessity of perseverance (197-210), and the purpose and end of all evangelism is ultimately to give glory to God (266-7). Practically, Coleman’s book is packed with illustrations, quotes, and stories that clarify, encourage, and ignite passion for evangelism.

Although I could spend some time responding to the Wesleyan/Arminian perspective advocated in this book, the subtle and gentle nature of Coleman’s approach makes such a response unnecessary. Besides, as I noted above, the strengths of this book far outweigh the weaknesses. Such being the case, I am happy to recommend this book and pray that it has a great impact upon the Church of the Lord Jesus Christ.