2024 For the Church Book Awards

By / Dec 6

A good book timely placed in the right hands can change the course of a life and ministry. At For the Church, we believe in the ministry of good books for the sake of the Church—which is why we’re excited to present to you the 2024 For the Church Book Awards. For our eighth annual FTC Book Awards, members of our FTC council, editorial staff, and seminary community chose two books—a winner and a runner-up—to honor and to recommend to you for the way they impacted them personally and/or offered a significant contribution to the Church and her pursuit of a gospel-centered life and ministry.

Congratulations to this year’s winners of the 2024 For the Church Book Awards!

Dr. Jason K. Allen, President of Midwestern Seminary and FTC Editor-in-Chief

Winner: The Army of God: Spurgeon’s Vision for the Church by Geoff Chang (Mentor)

“The immortal Charles Spurgeon was many things—powerful preacher, fervent evangelist, fearless apologist, prolific author, and dynamic leader all rolled into one. But at the center of his ministerial heart was, perhaps, one virtuous gifting above all else— a devoted pastor. Indeed, so many of Spurgeon’s ministry pursuits and so much of his ministry influence flowed from his primary work of shepherding the flock of God entrusted to him. Spurgeon’s heart for the local church, and the ecclesiological convictions that undergirded it, are an enduring distinctive of the great man’s ministry. That’s why the 21st century pastor will benefit from studying Spurgeon’s ecclesiological convictions and well-documented pastoral ministry. And that’s also why I’m grateful for Geoff Chang’s The Army of God: Spurgeon’s Vision for the Church, in which he sets forth, in easy-to-read format, Spurgeon’s local-church convictions and practice. I heartily commend this book to all who serve God’s people. .”

Get the book here.

Runner-Up: Mere Christian Hermeneutics: Transfiguring What It Means to Read the Bible Theologically by Kevin J. Vanhoozer (Zondervan Academic)

“Though conservative evangelicals have long affirmed the inspiration and inerrancy of Scripture, how to interpret Scripture remains an ongoing source of discussion and even debate. Kevin Vanhoozer’s Mere Christian Hermeneutics is a welcome contribution to this ongoing dialogue. Vanhoozer is a respected theologian and accomplished author who brings his considerable gifts to bear in this treatise on biblical interpretation. Whether you agree or disagree with Vanhoozer’s argument on reading the Bible theologically, all who seek to seriously engage the topic of biblical hermeneutics will benefit from his work.”

Get the book here.

Dr. Jason G. Duesing, Provost of Midwestern Seminary and FTC Editorial Council Member

Winner: The Mythmakers: The Remarkable Fellowship of C.S. Lewis and J.R.R. Tolkien by John Hendrix (Harry N. Abrams)

This is not your typical graphic novel. Well researched and engaging, The Mythmakers tells the story of the creative imaginings that served as the bond for Lewis and Tolkien’s friendship.  Following their post-war careers in Oxford, Hendricks sheds new light on both the well known and less known aspects of the these Inklings—including even the fraying of their friendship in later years. Hendrix, a New York Times bestselling author and illustrator, serves as founding Chair of the Illustration and Visual Culture program at Washington University in St. Louis. This is a book to be read and shared—all who do will be surprised by joy.

Get the book here.

Runner-Up: Psalms in an Age of Distraction: Experiencing the Restorative Power of Biblical Poetry by Ethan C. Jones (Baker Academic)

Ethan Jones clarifies, “This is not a book about digital media.”  Indeed, it serves as a welcomed distraction from the devices that distract. This is a beautiful book about how the Psalms, as poetry, can teach, guide, shape the soul as well as shape churches. Jones, associate professor at New Orleans Baptist Theological Seminary, has written articles on this idea for a few years following service as a Visting Scholar at the University of Cambridge, and I am thrilled to see it come together in book form.

Get the book here.

Camden Pulliam, Senior Vice President for Institutional Relations at Midwestern Seminary and FTC Editorial Council Member

Winner: Mere Christian Hermeneutics: Transfiguring What It Means to Read the Bible Theologically by Kevin J. Vanhoozer (Zondervan Academic)

“Most thinkers are either journalists or scholars. Journalists make complex things simple. Scholars make simple things complex. In Mere Christian Hermeneutics, Kevin Vanhoozer does both. He takes the complex biblical interpretation world and makes sense of it, while also bringing added depth and scholarship to otherwise assumed concepts (e.g. see Part 2 on defining “literal interpretation”). In this work, Vanhoozer attempts the unthinkable: a foundational hermeneutic of the Bible on which all Christians can agree. Whether he is successful, only time will tell. But in view of the fractured state of Christian hermeneutics, his attempt is welcomed with open arms. May the church and academy alike follow his lead and foster a community of readers who obey the Word unto love of God and love of neighbor.”

Get the book here.

Runner-Up: Pilgrim Prayers: Devotional Poems That Awaken Your Heart to the Goodness, Greatness, and Glory of God (Zondervan)

“While in seminary, a professor encouraged my preaching class to take up poetry to improve our preaching. Both tasks – poetry and preaching – give a sense of the significant with an eye towards style. Both tasks stir the heart and move the will. Thus, as a growing preacher myself, I was delighted to discover Tim Challies’ new book, Pilgrim Prayers. This book is filled with poem-prayers from prior generations. Each poem is accompanied with added commentary, devotional content, and Scripture reading. Whether you are a pastor hoping to improve your preaching or simply a Christ-follower looking for a new devotional, these poem-prayers will help you savor the Savior and declare his deeds. I hope you enjoy these wordy gifts as much as I have. (For a personal favorite from Challies’ selection, see “A Prayer of Confident Submission to God” authored by Christopher Newman Hall).”

Get the book here.

Jared Wilson, Assistant Professor of Pastoral Ministry, Spurgeon College; Author in Residence, and FTC Editorial Council Member

Winner: Proclaiming Christ in a Pluralistic Age by J.I. Packer (Crossway)

“These 1978 lectures published this year for the first time stand as yet another example of the treasure the late J.I. Packer was to evangelicalism. The subjects covered—Christ’s humanity and divinity, the biblical foundations of penal substitutionary atonement, the historicity and power of Christ’s resurrection—should not be the least bit controversial in the Christian tradition, but Packer’s careful responses to the challenges to these truths (and more besides) delivered more than 40 years ago are just as relevant and vital to gospel ministry today. Few write about such depth with such clarity and humility. This book, the best I’ve read in 2024, is a beautiful refresher on gospel doctrine that will serve us all well in an age of continuing drift and distraction.”

Get the book here.

Runner-Up: A Bit of Earth: A Year in the Garden with God by Andrea Burke (Lexham Press)

“One of the greatest needs in our day of information overload is the Christian who can communicate truth in both personal and artful ways, adorning the beauty of the gospel with beautiful prose. As she reflects on her own careful cultivation of her garden in upstate New York, teacher and author (and occasional For The Church contributor) Andrea Burke’s tender and devotionally rich writing in A Bit of Earth will cultivate vital growth in your own heart. This is, quite simply, a beautiful book.”

Get the book here.

Brett Fredenberg, Director of Marketing and Content Strategy and Managing Editor of For the Church

Winner: Daily Doctrine: A One-Year Guide to Systematic Theology by Kevin DeYoung (Crossway)

“Not only is Kevin DeYoung’s recent book Daily Doctrine a bulwark of truth for pastors and ministry leaders, it was a balm for my soul as well. Time would fail to mention just how broad a landscape DeYoung covers in this guide, and for fear of leaving off such important doctrines I wouldn’t dare begin to summarize. For me, the theological precision of his work on the doctrine of Christology, his biblical and historical sourcing for the doctrine of the Trinity, and his section on salvation was worth the price of the book by themselves. Many people may ask: ‘What’s the point of theology?’ Kevin DeYoung’s book responds by modeling what Andrew Bonar knew to be true: ‘Doctrine is practical, for it is that that stirs up the heart.’ Pick up this book and you’ll find yourself returning to its contents years down the road, for your own life and the life of your people.

Get the book here.

Runner-Up: To Gaze Upon God by Samuel G. Parkison  (IVP Academic)

“Hans Boersma writes in his endorsement of Parkison’s book, ‘This is easily the best primer on the beatific vision today.” In other words, this is easily the best primer today on one of the most important doctrines for the Church. The beatific vision is the Christian’s hope of seeing God face to face—a doctrine which has been forgotten for far too long. Parkison’s book gives a comprehensive treatment of the beatific vision, from its biblical basis and historical foundation to retrieval in evangelicalism and application in the Christian life, in order to raise the Christian’s eyes to a hope far above the woes and wiles of our everyday experience. Read this book and be reminded and renewed in your hope of being with your God fully as we were always meant to be.

Get the book here.

Michaela Classen, Associate Editor at For the Church

Winner: Delighting in the Old Testament: Through Christ and For Christ by Jason DeRouchie (Crossway)

“When we behold Christ, we are transformed. In Delighting in the Old Testament, Jason DeRouchie shows us Christ throughout the pages of the Old Testament, transforming our understanding of the Old Testament to see its unified storyline that points to salvation in Jesus. DeRouchie presents a thorough, biblical case, carefully showing how the Old and New Testaments work together to proclaim Christ and are rightly understood in light of Him. DeRouchie also applies this foundation to interpret Old Testament laws and promises for believers today. Though his work is an excellent resource for students, his writing is accessible to a wide audience, with clear Scripture references and helpful graphics. Delighting in the Old Testament helps Christians read their Bible and see their Savior who loved them before the foundation of the world. In this way, the book is truly for the Church.”

Get the book here.

Runner-up: Reclaiming the “Dark Ages”: How the Gospel Shone from 500 to 1500 by Iain Wright (Christian Focus)

“In no period of history has Christ abandoned His bride. Reclaiming the Dark Ages offers a testimony to that fact. Peering into the period of our history between the early church and the Protestant Reformation, a millennium often characterized as spiritually and intellectually lost, authors Iain Wright and Yannick Imbert give us a glimpse of the light of true faith enduring over the generations. Each chapter presents a biographical sketch of 10 key figures, including Boethius, Anselm of Canterbury, and John Wycliffe, and an account of each one’s contributions to theological orthodoxy. Though some readers may benefit from additional reading to fully appreciate the theological context and controversies in each figure’s story, the book is an accessible entry point to this period of Church history and an encouraging reminder of God’s faithfulness to build His Church.”

Get the book here.

Levi Moore, Manager, Sword & Trowel Bookstore and Tomlinson Cafe

Winner: Delighting in the Old Testament: Through Christ and For Christ by Jason DeRouchie (Crossway)

“Delighting in Scripture is a wonderful privilege of the disciples of Jesus Christ. The Gospels introduce sinners to their Savior, but they do not tell the whole story as to why we need a Savior. Moreover, many Christians neglect the first thirty-nine books of the Bible. DeRouchie’s work, Delighting in the Old Testament, lays out a simple and applicable method to aid the Church in taking joy in the foundational text to the New Testament. Even in the Old Testament, Jesus is made to be central to understanding the text. As such, Jesus helps us to read well, see well, hope well, and live well. With the for the Church mission in mind, this work is designed to be used by individuals and groups alike.”

Get the book here.

Runner-Up: Daily Doctrine: A One-Year Guide to Systematic Theology by Kevin DeYoung (Crossway)

“People are often averse to those things that are most foreign or that appear too difficult. Though doctrine may seem dense and difficult to understand, DeYoung offers an approachable explanation of systematic theology. While this work can be read straight through or used as a small reference, it is meant to be read as part of a daily devotional that breaks down deep doctrine into a page or two and avoids using complex language. This book advances the for the Church mission in helping the layman digest doctrine in a succinct and edifying way.”

Get the book here.

Once again, we would like to extend a congratulations to the authors and publishers represented in the 2024 For the Church Book Awards. You can view previous winners of the FTC Book Awards here: 2023, 2022, 2021, 2020, 2019, 2018, 2017.



Through Agony, Comes Forth Life: How Childbirth Points Us To The Hope Found in Christ’s Death

By / Dec 6

A few weeks ago, I was reading through the Gospel of Mark and came upon the narrative of Jesus in the Garden of Gethsemane. As I read the words of Jesus “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will,” I felt the anguish of his words in a way I never have. I am currently 34 weeks pregnant with my third child which means my mind is never far from the anticipation of a coming baby and with that baby, the inevitable labor pains. With this being my third baby, I am fully aware of the pain that awaits me. The anticipation of the labor sometimes overbears the anticipation of the baby. So when I read Jesus’ words as he anticipates the agony of bringing forth life in a much more intense and important way, I resonated with his anguish. Once I felt those reverberations of Jesus’ plea in my own heart, I started to consider the ways that birth mirrors Christ’s death on the Cross. Obviously, childbirth cannot be equated to Jesus’ death to save sinners, but there are some evident similarities that have encouraged my heart as I prepare to endure suffering for the newness of life.

On the Cross, Jesus bore the agony of our sin to bring forth spiritual life for all who would believe.1 In labor, women endure the agony of contractions, pushing, and crowning in order to bring forth physical life. Both acts are God’s gracious kindness to mankind yet both acts include intense pain and suffering—one far more significant than the other but both as an act of submission for the sake of the life of another. Even those who have reprieve from the pain of labor through the gift of modern medicine, often do not get through labor without some sort of pain. The Cross and childbirth both tell us one thing, life is not given without intense sacrifice. So, Jesus’ words in the Garden as he begged for God’s relief from the cup of suffering ring familiar in the ears of a woman as she anticipates the hardship of bringing a child into this world.

In his death, Christ defeated the curse of Genesis 3, death. In childbirth, women are bearing the curse of Eve as they birth with increased pain. Christ had to die to overcome the curse for the sin of the world. Birth is excruciating because of that same curse. In a way that our births cannot, Christ’s death redeems the curse of humanity. Where we can merely endure the pain of the curse, Jesus’ suffering was effective for all of time to reverse the curse of death. As you should be starting to see, the parallels of Jesus’ death point us to a hope far greater than a healthy birth.

Sacrifice is required for new life. Just as we would choose to birth children despite the inevitable pain, both physical and emotional, that come from raising children, Christ chose to endure the wrath of God on the Cross out of love for both you and me.2 We don’t always know the outcome of our births, but we know the outcome of Jesus’ death. He has perfectly secured our futures. We cannot secure a certain future for our children and sometimes we lose them before we ever meet them and endure the pain of miscarriage without the bringing forth of life, but Jesus’ sacrifice means that death does not have the final say in the agony of loss, the emotional agony pain of which is far worse than the physical pains of birth.

After our births, people often reflect on the biology instituted by God that causes our minds to forget the intensity of our pain. Some say this is so we’re willing to have more children. Whatever the reason, it is a gift that the oxytocin released at the sight of our babies cleanses our memories of the agony previously experienced. When it comes to Jesus’ death, the pain of the Cross was not forgotten but instead it is remembered as the greatest event in history where new life became available.

In a perfect scenario, the labor of a woman produces a healthy, beautiful, and thriving baby, but we don’t live in a perfect world. This is where the parallel of Jesus’ death reaches peak encouragement. When our own birth stories do not bring forth life, when our labor does not end with that first breath, Jesus’ death is still certain. When our labors do not go as planned, Jesus’s crucifixion and subsequent resurrection are absolutely sure. His agony assuredly brought forth life. Even when our suffering in labor seems as though it is for nothing because we do not reap the joys of a healthy child, our suffering is not meaningless. In fact, Jesus’ death doesn’t merely parallel the agony of birth, it actually brings meaning to our suffering altogether. The physical pain, the emotional turmoil, the pain of infertility, the struggles of adoption—all are redeemed by Jesus’ death. The meaning we find in other facets of life such as birth are only made meaningful by the fact that Jesus’ died and rose for us.

Just as many of us bear the marks of having children through stretch marks and stitches, Jesus still bears the scars of what he endured to secure life for us. We have the privilege of bringing forth physical life and the privilege of being given spiritual life. In fact, through this lens, all should be considered grace upon grace. We participate in the creation of life and we receive the richness of life through Christ. Birth is merely a picture of Christ’s death—it cannot secure all that Jesus did, but it can point us to the greater reality of the suffering that took place for our own lives. Maybe, with this perspective in mind, we will have joy in the agony of bringing forth life because Jesus submitted himself to the will of the Father for the bringing forth of our very lives.


1. 2 Corinthians 5:13-15
2. John 3:16



Episode 240: Church Size Dynamics

By / Dec 6

Different size churches experience different cultural and communal dynamics. Different size churches need different kinds of leadership, as well. On this episode of the FTC Podcast, Jared Wilson and Ross Ferguson talk about how church size affects church experience and church ministry.



9 Biblical Methods for Encouraging One Another

By / Dec 5

The Need for Encouragement

Would you take more encouragement if you could get it? Have you ever felt like you had no more need of encouragement? What would be possible in your life if you lived with a continual diet of encouragement from others? These questions help reveal something we all intuitively know: We need encouragement. The Bible presents encouragement as needed fuel for the Christian life. Without encouragement we will be lacking in love and faithfulness, fall into sin, become hardened, be deceived, live in unbelief, and miss the closeness of God (Heb 3:12-13; 10:25). It is vital.

If you have this need, so do those around you. Your marriage, family, and church all need encouragement. In the middle of struggle, sin, and suffering, we can bring the hope-filled voice of encouragement. In the mire of apathy, fear, and discouragement we can light the fire with the matches of encouragement. It is a great tool to serve others. A great gift we can give.

But, we need to learn how. How do we learn to use this great tool? How do we move beyond Christian platitudes that feel shallow? How do we give more than simple, secular affirmations (like the all too common “you got this!”)? The best way to learn how to encourage is to watch others do it. The Bible models this for us in a variety of ways. Let’s look at the examples and learn how we can we use this powerful tool.

Biblical Methods of Encouragment

 

1. Tell Others How God is Working Through Them

Paul tells the Thessalonians that, “…you became an example to all the believers in Macedonia and Achaia. For the word of the Lord rang out from you, not only in Macedonia and Achaia, but in every place that your faith in God has gone out.” (1 Thessalonians 1:7–8). Often we are blind to the good things God is doing through us. It may be because we always feel there is more to do, we see the imperfect nature of what we’ve done or simply because people don’t take the time to notice and appreciate. But God is working through us. When we see this we are led to thankfulness for the joy of participating with God and want to endure. Show people how God is using them.

2. Show Others How God is Working in Their Life

“…the testimony about Christ was confirmed among you, so that you do not lack any spiritual gift as you eagerly wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end..” (1 Corinthians 1:4–9). God is always working for the good of those who love him. Yes, life is hard but too often this is our only focus; the negatives, pain, and brokenness are hyper-real. But there is more to the story. Show people the evidence that God is active, present, and involved in their life. Show people that God is doing good.

3. Tell People How You See God Growing and Changing Them

“Therefore, we don’t need to say anything, for they themselves report what kind of reception we had from you: how you turned to God from idols to serve the living and true God and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath” (1 Thessalonians 1:8–10). In the day to day, people can feel stuck and like there is little to no progress. Sometimes we doubt that God wants to, has, or can change us. We often need an outside voice to help us see where we have come from, and celebrate the changes God has made. God is sanctifying, show people where you see their growth.

4. Praise the Good You See People Doing

Paul says, “I always thank my God when I mention you in my prayers, because I hear of your love for all the saints and the faith that you have in the Lord Jesus…I have great joy and encouragement from your love, because the hearts of the saints have been refreshed through you, brother.” (Philemon 4–7). Much of our good is unseen. Many of our faults are magnified. By our self and others. It is too easy to correct error and assume good. Instead, we must thank and celebrate the good we see in others.

5. Remind People God Sees the Good They Are Doing

Likewise, we don’t just say that we see it. We must remind them that God sees their work and is pleased. “For God is not unjust; he will not forget your work and the love you demonstrated for his name by serving the saints—and by continuing to serve them.” (Hebrews 6:10). Imagine if we all had fresh in our minds that though unseen by many, God sees the time we volunteer at church, our care for crying babies in the middle of the night, our interceding for others, and sacrificial generosity. God sees it and delights. Let’s remind one another!

6. Declare to Others the Truth of Who They Are

We all struggle with our identity. We are tempted to vacillate between self-righteousness when we are doing well and despair when we are missing it. The secular world often seeks to affirm our identity by telling us how great and worthy we are. But this is hopelessly empty. Our identity is more than our greatness. Our identity is rooted in who God has been and will be to us. We need to declare to one another who we really are: “To those who are the called, loved by God the Father and kept for Jesus Christ”. (Jude 1–2).

7. Thank People for Being a Blessing to You

“I give thanks to my God for every remembrance of you, always praying with joy for all of you in my every prayer…” (Philippians 1:3–6). “For who is our hope or joy or crown of boasting in the presence of our Lord Jesus at his coming? Is it not you? Indeed you are our glory and joy!” (1 Thessalonians 2:19–20.) We may think people know how much they mean to us but they do not. Sometimes people will say something like, “this goes without saying” or “I know you know this…” and then offer some encouragement. But I’ve never seen someone say, “yeah, yeah, yeah of course.” No, they are profoundly moved. We should be effusive in thanking others for the blessing they are to us.

8. Highlight the Character of God You See in Others

God is renewing each of us more and more into the image of Christ. This means people are displaying reflections of God continually. Through others we see a picture of God’s kindness, hospitality, faithfulness, service, boldness, etc. Tell them what you see. “About brotherly love: You don’t need me to write you because you yourselves are taught by God to love one another. In fact, you are doing this toward all the brothers and sisters in the entire region of Macedonia.” (1 Thessalonians 4:9–10).

9. Publicly Recognize the Contribution of Others

Let us not only privately praise others. Like sharing a meal with friends, sharing an encouragement is always better with others. “I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also.” (Romans 16:1–2). Whether in writing, a small group, an introduction, or Sunday service give the encouragement of public recognition and honor.

We know we all need encouragement. The Bible calls us to encourage one another every day. Let’s not settle for shallow, unthoughtful, meaningless encouragements. Let’s grow in using this great tool. Take these 9 methods and make a commitment to practice each this month. Attach Scripture. Use specific examples and patterns. Write it down. Repeat. People will be built up, our churches will be changed, and God will be glorified.



Episode 239: The Great De-Churching

By / Nov 29

We are currently experiencing the largest and fastest religious shift in US history. It is greater than the First and Second Great Awakening and every revival in our country combined…but in the opposite direction. On this episode of the FTC Podcast, Jared Wilson chats with Jim Davis and Michael Graham, co-authors of the new book The Great Dechurching: Who’s Leaving, Why Are They Going, and What Will It Take to Bring Them Back?, about the eye-opening and challenging findings of the first-ever large-scale sociological research study of the American de-churching phenomenon. Maybe your assumptions about why people are leaving the church in massive numbers will be subverted, as well. Davis and Graham provide key insights to the challenge and applicational takeaways for evangelicals and church leaders in rising to the challenge. Find out more info at dechurching.com

 

 



09: How to Hope in Old Testament Promises through Christ

By / Nov 22

“The Promises … Yes in Him” (2 Cor 1:20)

Yahweh’s promises (old and new) are vital for Christians. If we fail to trustingly embrace OT promises, we will lose three-fourths of the life-giving words of truth that our trustworthy God has given us. Yet we must appropriate them through Christ.

“This Will Turn Out for My Deliverance”

Consider how Paul lived in hope by claiming promises that encouraged Job. The apostle opens his Philippian letter noting that he was in prison for Christ (Phil 1:7) and that his imprisonment had itself advanced the gospel’s spread (1:12–13). He then asserts: “Yes, and I will rejoice, for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance” (1:18–19, italics added).

With the italicized words in verse 19, Paul alludes to the Greek translation of Job 13:16, the only other place in Scripture where the clause occurs (see the NIV). Thus, just as Job anticipated that even death would not keep him from being saved, so Paul declared that his imprisonment would “turn out for [his] deliverance, … whether by life or by death” (Phil 1:19–20). Like Job, Paul was convinced that he would be delivered, but this salvation could even come “by death.”

Paul’s sole hope for attaining Job’s resurrection hope (3:11) was that he be found in Christ (3:9). The apostle, therefore, claims Job’s promise through Jesus, whose own resurrection power (3:10) made both Job and Paul’s hope possible. The very promises that kept Job fearing God were Paul’s in Christ. And today they belong to all who are in Jesus.

Four Ways Jesus Makes Every Promise “Yes”

Truly, every promise in Scripture is “yes” in Christ (2 Cor 1:20). Yet Jesus fulfills the OT’s promises in more than one way, and this means Christians cannot approach all OT promises in the same manner. Believers must claim Scripture’s promises using a salvation-historical framework that has Jesus at the center. Christ is the lens that clarifies and focuses the lasting significance of all God’s promises for us (see fig. 1).

Figure 1. The Fulfillment of OT Promises through the Lens of Christ

1. Christ Maintains Some OT Promises with No Extension

Christ maintains certain promises without adding any further beneficiaries. For example, Daniel 12:2 envisioned a resurrection of some to everlasting life and of others to eternal contempt. Alluding to this passage, Jesus associated this same resurrection with his second coming: “An hour is coming when all who are in the tombs will hear [the Son of Man’s] voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment” (John 5:28–29).

Christians should claim Daniel 12:2’s promise of resurrection as our own. We do so, however, recognizing that we will only rise because Christ was first raised. “Christ has been raised from the dead, the firstfruits of those who have fallen asleep…. Christ the firstfruits, then at his coming those who belong to Christ” (1 Cor 15:20, 23). This resurrection has an “already and not yet” dimension, as the redeemed saints from both the OT and NT epochs benefit from it. Jesus maintains the OT promise without altering those profiting from it.

2. Christ Maintains Some OT Promises with Extension

When Christ fulfills some OT promises, he extends the parties related to the promise. For instance, consider how Moses and Yahweh’s promises to Joshua extend to Christians. Speaking to Joshua, Moses declared: “It is the Lord who goes before you. He will be with you; he will not leave you or forsake you” (Deut 31:8). Later, Yahweh said to Joshua, “Just as I was with Moses, so I will be with you. I will not leave you or forsake you” (Josh 1:5). And it is on this basis that the author of Hebrews writes: “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Heb 13:5, italics added).

In Hebrews, the OT’s wilderness and conquest narratives play an important role in magnifying Christ and the new covenant. Moses was faithful to God “as a servant,” whereas Christ was faithful “as a son” (3:5). Some, like Joshua, believed that God was able to secure rest, but all others died because of unbelief (4:2). Later, Joshua led Israel into the promised land, but the rest he secured was only predictive of the greater rest that the more supreme Joshua (i.e., Jesus) would secure for all in him (4:8).

So, if the Lord was with the first Joshua and all who followed him, how much more can we be assured that he will be with those identify with the greater Joshua! The original promise God gave to one man bore implications for the whole community (Deut 31:6), and now in the new covenant the same promise expands to all who are in Christ. We already share in Christ Jesus (Heb 3:14) but do not yet fully enjoy all that God promised (6:12). But because God has pledged, “I will never leave you nor forsake you” (13:5), Christians can rest secure knowing that we will one day fully enjoy the inheritance.

God promises to be with Joshua as he leads God’s people into the promised land.
All those following Joshua would also enjoy God’s presence.
Joshua’s name and role points ahead to Jesus, the greater Joshua.
Jesus is “God with us” and is leading God’s people into a greater promised land.
All those following Jesus also enjoy God’s presence.

Figure 2. God Maintains the Promise of His Presence While Extending It to All in Christ

3. Christ Himself Completes or Uniquely Realizes Some OT Promises

Some OT promises Christ has already completed or realized. For example, the prophet Micah predicted that a ruler in Israel would arise from Bethlehem (Mic. 5:2), and Christ exclusively fulfilled that promise at his birth (Matt 2:6). Nevertheless, his birth was to spark a global return of “his brothers,” and as king he would “shepherd his flock in the strength of the Lord,” thus establishing lasting peace and enjoying a great name (Mic. 5:3–5). All these added promises continue to give Christians comfort and hope, and Christ’s birth in Bethlehem validates for us the certainty of his permanent and global exaltation.

Another example is Yahweh’s promise to Solomon that, because he asked for wisdom rather than long life, riches, or punishment on his enemies, God would give him wisdom, riches, and honor (1 Kgs 3:11–13). This promise is “yes” in Christ in that on the cross Jesus purchased every divine bestowal of kindness, forbearance, and patience experienced in the realm of common grace (Gen 8:20–21; Rom 2:4; 3:25–26). Nevertheless, because the promise was contingent on one man’s request and was related to his specific reign, the promise’s specificity indicates that this is not a promise that every believer always enjoys. Instead, it was unique to Solomon himself, with others benefiting only from the wisdom, riches, and honor he himself enjoyed.

4. Christ Transforms Some OT Promises

At times, Jesus develops an OT promise’s makeup and audience. The land that Yahweh promised to Abraham and his offspring is of this kind (Gen 13:15; 17:8; 48:4; Exod 32:13). The patriarch would serve as a father of a single nation who would dwell in the land of Canaan (Gen 17:8) and oversee an even broader geopolitical sphere (15:18). These realities are initially fulfilled in the Mosaic covenant (Exod 2:24; 6:8; Deut 1:8; 6:10; 9:5; 30:20; 34:4) and realized in the days of Joshua (Josh 11:23; 21:43) and Solomon (1 Kgs 4:20–21). Nevertheless, Genesis already foresees Abraham becoming the father of not just one nation but nations (Gen 17:4–6) and anticipates his influence reaching beyond the land (singular) to lands (plural) (26:3–4). This would happen when the royal offspring possesses the gate of his enemies and all nations count themselves blessed in him (22:17b–18; 24:60).

In the new covenant, Christ transforms the type into the antitype by fulfilling the original land promise in himself and by extending it to the whole world through his people. In Paul’s words, God promised “Abraham and his offspring that he would be heir of the world” (Rom 4:13); at the consummation, the new earth will fully realize the antitype. While Christ maintains (without extension) Genesis’s promises of the antitypical lands (plural), he does this by transforming the promises to Israel of the land (singular) as an “everlasting possession” (Gen 17:8; 48:4). The nature of his fulfillment indicates that the land (singular) was but a type, which he transforms into the antitype, just as God had already foretold to the patriarchs.

Conclusion

God’s promises are often associated with life or death and conditioned on whether his covenant partner obeys. Whereas the old Mosaic covenant was conditional and revocable (and thus temporary considering Israel’s disobedience), the Abrahamic covenant was conditional and irrevocable. This means that God would indeed realize all the promises but would do so only through an obedient Son. Representing Abraham and Israel, Jesus actively obeys and secures OT promises for all who are in him. Christ maintains some promises without extension, maintains others with extension, completes some, and transforms others.

 ¹William L. Lane, Hebrews 9–13, WBC 47B (Dallas: Word, 1991), 520.

 

This blog series summarizes Jason S. DeRouchie’s forthcoming book, Delighting in the Old Testament: Through Christ and for Christ (Wheaton, IL: Crossway, 2024). You can pre-order your copy here.



Episode 238: An Attitude of Thanksgiving

By / Nov 22

On this special Thanksgiving week episode of the For The Church Podcast, Jared Wilson and Ross Ferguson talk about cultivating a spirit of thanksgiving in the Christian life year-round.



Am I A Good Mom?

By / Nov 20

I feel like such a failure.

Growing up, I became accustomed to objective standards of success defining whether or not I had succeeded. An ‘A+’ signifies a job well done. A winning record in my collegiate sport proves my hard work. Even in marriage, a “Great job!” from my husband means I am accomplishing my goal of loving him well. Until recently, I didn’t realize how much I had begun to rely on these exterior praises to determine whether I had accomplished a job well done.

Every day, I am faced with opportunities to fail or succeed but there is no one other than my three kids under three to see. For the last three years, I have constantly strived to be the best and most God-honoring mother I can be. In my striving, I have never, ever felt more like a failure. Even the encouragement from my husband hasn’t been good enough for me. My kids aren’t old enough to understand what a good mom does and is, so I’m left pursuing an elusive affirmation that won’t come. In my struggle to understand why I often feel dissatisfied and discouraged in my homemaking and parenting, I turned to Scripture. By God’s grace, I found five truths regarding the unseen work of motherhood.

First, the work of caring for my home and for my children is good and godly work. In Titus 2, the call for older women to teach younger women includes the phrase “to be workers at home.” This section of text spells out for us what it looks like to be godly women. It is good for us to be working in our homes, loving our husbands and children. Whether it is wiping tables or wiping buns, God has given us the job of raising the blessing of children for his glory.1 It is good for you and I to pursue God’s glory in our most mundane and boring tasks.2

Second, the pursuit of the approval of man regarding my performance can be sinful idolatry. Galatians 1:10 says “For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ.” If my work is dedicated merely to serving man, then I am missing the point and the proper motivation of why my work matters. If I rely constantly on the approval of my husband to affirm my value and worth as a mother, then I am seeking to serve man and not God. Colossians 3:23-24 directly commands us to serve God and not man. Now this is not to say that in serving God, I don’t also serve man. A clean home and fed children obviously serves them as well, but the main motivating factor in our work should be God’s glory. To pursue a clean home and obedient children for reasons other than honoring Christ can quickly become idolatry of man’s approval.

Third, the goodness of my work is determined by God, not by how I feel about it. What if I go to bed and the dishes aren’t done? What if I feel worn out from disciplining my children all day? What if I am completely discouraged by the insurmountable task of faithfully mothering? The goodness of my job as a mother is not determined by how ecstatic I am to be doing it. We all know that not every day feels like Disneyland, and often, even Disneyland isn’t all that great. This is why we must be reminded that God judges the heart.3 When your home is a wreck and your children are sick and it seems like everything is falling apart, God sees your heart, Mama. He knows your desire to honor him and he is not disappointed in the laundry that is undone. When you are patient and long-suffering yet your children still disobey, be encouraged that God has called your job of parenting good.

Fourth, when I inevitably fail, God’s grace is sufficient for me. Raise your hand if you’ve ever been angry with your kids. The fight against the temptation to respond in sinful anger toward my children is one I fight every single day. Often, that fight happens minute to minute. I am keenly aware of my failure in motherhood, but that failure is not found in an imperfect house or undone laundry. It is in a heart of grumbling, in a posture of discontentment, in impatience and anger, in envy and gossip. Part of my problem is that I displace what failure actually is. I am less concerned with the sin of anger if my kids obey. Yet, God says my sin is the true problem I face, not teenagers with attitudes. We are creatures of disordered values. We measure success in the final product, not in the heart of the process. Despite our many failures, God remembers that we are but dust.4 He promises to shower us with grace upon grace as we continually return to him in our failure.5 We serve a God that is acquainted with the hardship of living in a sin cursed world and he sympathizes with our striving and he is honored in our pursuit of faithful mothering.6

Finally, my value is found in Christ’s sacrifice on my behalf, not my striving in this life. When I don’t receive that A+ for the day or even if I do, my value as a mother is not measured in my wins and losses or my grade on the imaginary parenting report card. My life is hidden with Christ and it is no longer I who live but him who lives in me.7 I am called to be faithful and I will inevitably fail, but the truth is that because of Christ’s death and resurrection on my behalf, there is no failure, no sin too big, no utter parenting loss that can strip me from God’s right hand.8 This is the gospel! Through Christ’s sacrifice, we are secure and we do not have to strive for God’s love or seek the approval of our husbands to be considered good. God has declared us righteous in his sight and there is no better place to be.

So be encouraged sweet Mama, we are not striving in vain. The Lord has given us the good work of motherhood and no matter how we feel about it at this moment, this is a good work for us to do. We don’t need the approval of man. We don’t need a winning record. We need God’s grace in our failure and we need to be reminded over and over of the precious good news of the gospel.


1. Psalm 127:3-5, Ephesians 6:4
2. 1 Corinthians 10:31
3. 1 Samuel 16:7
4. Psalm 103:14
5. John 1:16
6. Hebrews 4:15
7. Galatians 2:20
8. John 10:28



On Vice and Virtue

By / Nov 16

In volume two of his trilogy, Ethics as Theology, Oliver O’Donovan attempts to “follow moral thought from self-awareness to decision through the sequence of virtues from faith to hope.”1 Here, O’Donovan begins with a sort of reorientation related to the ‘Spirit and Self.’ This reorientation is attempting to respond rightly to the divine summons in Psalm 95:7 to not harden one’s heart.

However, following Augustine, O’Donovan notes the disordered nature of our love(s). In relation to ourselves, love is disordered because it “clings to a self that is self-conceived.”2 This self-enclosure, as Luther described it, is a vicious circularity.3 Not only does this disordered love long to be the object of admiration, but in this self-enclosure there is a failed agency where shame and doubt block any further view of God’s wisdom rescuing us from indifference, folly, excuse, and despair.

As O’Donovan’s second volume addresses, I want to briefly reflect on a few vices of self-enclosure and a few virtues of our renewed agency as united to Christ Jesus.

On Vices of Folly & Anger

From the book of Proverbs, folly is a basic vice. Its contrast to wisdom is a major theme in the book. “The proud person” says Basil, “lacks the capacity to recognize God’s gifts in his or her life.”4 Folly blinds a man from the sight of beauty and good. Folly cripples a man from walking the path of godliness and wisdom. Folly hardens the heart of a man as he looks too long in the mirror.

The vice of anger has many faces because we are self-enclosed either in terms of deficiency or excess. Anger might rend the face of irritability as a deficiency of patience. Anger might rend the face of quarrelsomeness as the excess of courage. Anger might rend the face of resentment or grudge-holding as the deficiency of forgiveness. Anger might rend the face of self-righteousness as the excess of truthfulness. In other words, those who are easily provoked are “led by their rage and do not know what they do on account of their anger, nor do they know what they suffer in themselves. What’s even worse, they sometimes think that the stimulus of their anger is the zeal of righteousness. As we know, when vice is believed to be virtue, sin accumulates without fear.”5

On Virtues of Humility & Forbearance

However, the Psalmist is clear: “The humble will hear and be glad.” Likewise, Solomon says, “God resists the proud and gives grace to the humble.” Humility is the substance of our imitation of Him, for in doing so, we become who we were made to be. Indeed, this is what virtue is; imitating Christ Jesus “so that out of our humility there may arise for us everlasting glory, the perfect and true gift of Christ…the soul grows like what it pursues, and is molded and shaped according to what it does.”6 Thus, as arrogance is a deficiency of humility and self-deprecation is an excess of humility, humility is boasting in the Lord of glory alone for we “have not embraced Christ through virtue, but Christ has embraced you through his advent.”7

The virtue of forbearance (Eph. 4:2; Col. 3:13), closely linked with the virtue of fortitude, lays out the moral responsibility of those predestined and loved in Christ to “bear with” or exhibit “long-suffering” with those brothers and sisters who may irritate, frustrate, annoy, hurt our feelings, or make this world more difficult than it already is. Whereas forbearance is a command by Christ, it is also a virtue that we cultivate and practice as we endure and live with those around us under the rule of Christ’s peace. Thus, the virtue of forbearance is the long-suffering practice of bearing with those who we may want to quarrel with in anger or disregard in strife.

On Vices of Strife & Discord

Augustine notes: “whoever follows after what is inferior to himself, becomes himself inferior…For if happiness consists in the enjoyment of a good than which there is nothing better, which we call the chief good, how can a man be properly called happy who has not yet attained to his chief good?”8 Strife, then, can be conceived as a deficiency of the loving Peace, or it may be conceived of as an excess of justice. Those caught in the vicious circularity of strife have disregarded the chief good, God himself, and are trapped in their own self-enclosure.

The vice of discord is the deficiency of peace wherein charity is destroyed, and self-regard is perpetrated. Gregory says: “let those who sow strife consider the extent to which they sin. For when they perpetrate this particular sin, they also eradicate every virtue that they may have in their heart…whoever destroys the charity of his neighbor by sowing strife acts as though he were in the service of God’s enemy.”9

On Virtues of Forgiveness & Peace-making

Forgiveness is the flip side of forbearance or “bearing with one another.” (Col. 3:13; Prov. 10:12) Keller notes in his recent book: “Forgiveness…is a promise to not exact the price of sin from the person who hurt you…It is possible to inwardly forgive without being able to reconcile with the offending party. Yet anyone who truly forgives from the heart will be open to and willing to reconcile.”10 In those times of personal conflict or hurt or pain, we are faced with a critical dilemma: remain self-enclosed or live in the participation of the life of God. Of course, there are nuanced times when forgiveness may occur and the relationship will take time to be reconciled. Nevertheless, the principle remains: the life of the Christian who shares in the life of God is one of forgiveness in the little & big things.

The virtue of peace-making is first grounded in the heavenly peace of Christ’s reign such that an earthly peace lends no path for sin. Further, as Thomas explains, the virtue of peace is more than an absence of conflict; rather, true peace requires charity between two persons who share the same desire for the chief good in each other.11

On Virtue of Love

In summary, Augustine describes the four cardinal virtues as four forms of love: “Temperance is love giving itself entirely to that which is loved; fortitude is love readily bearing all things for the sake of the loved object; justice is love serving only the loved object, and therefore rightly ruling; prudence is love distinguishing with sagacity between what hinders it and what helps it. The object of this love is not anything, but only God, the chief good, the highest wisdom, the perfect harmony.”12

Living well is a way of being with God as our highest and chief good. Therefore, in seeking that chief good (Col. 3:1-4), we live a happy life (Ps. 34:8-10). As the apostle Paul says, without love we are nothing, but with love we experience the fullness of our participation in the life of God. Furthermore, we experience this happy life through friendship. As one dear friend recently reminded me, the discord, estrangement, and relational strife we experience in this pilgrim land will heighten our beatific vision in our homeland. And we’ll do this together as we look back and see all the great things He has done, even through our vices.


1. Oliver O’Donovan, Ethics as Theology, vol. 2 (Grand Rapids: Eerdmans, 2014), ix.
2. Ibid., 21.
3. Ibid.
4. Basil the Great, On Christian Doctrine and Practice (Crestwood: St. Vladimir’s Press, 2012), 103.
5. Gregory the Great, Book of Pastoral Rule, (Crestwood: St. Vladimir’s Press, 2007), 127-128.
6. Basil, On Christian Doctrine and Practice, 117.
7. Ibid., 113.
8. Augustine, On the Morals of the Catholic Church, in Nicene and Post-Nicene Fathers, series 1, volume 4. (Peabody: Hendrickson, 2012), 47-48.
9. Gregory the Great, Book of Pastoral Rule, 155.
10. Tim Keller, Forgive, (Viking, 2022), 185.
11. Thomas Aquinas, Summa Theologiae, II.IIQ29
12. Augustine, On the Morals of the Catholic Church, 58.



What is the Doctrine of Adoption?

By / Nov 15

Editor’s Note: The Theology in the Everyday series seeks to introduce and explain theological concepts in 500 words or less, with a 200-word section helping explain the doctrine to kids. At For The Church, we believe that theology should not be designated to the academy alone but lived out by faith in everyday life. We hope this series will present theology in such a way as to make it enjoyable, connecting theological ideas to everyday experience and encouraging believers to study theology for the glory of God and the good of the Church. This week, adoption.

There are hundreds of thousands of orphans in the United States alone and millions around the world. A distinctive feature of Christianity has been caring for these orphans (Ja. 1:27), but this was always expected of God’s people (Isa. 1:17). In the Old Testament, the ethical imperative to care for orphans was grounded in God’s character. He is a Father to the fatherless (Ps. 68:5). However, in the New Testament, we receive a fuller revelation, teaching us that Father is a proper name. God is eternally Father, Son, and Holy Spirit apart from the created order.

The apostle Paul prays to “the Father from whom every family in heaven and on earth is named” (Eph. 3:14). In other words, creaturely fatherhood derives from the eternal Father, who eternally begets His beloved Son. Similarly, all sonship is derivative of the Son. We might be tempted to think that when the Bible speaks of believers being adopted, it is merely a metaphor based on the context of adoption in the ancient Greco-Roman world. But to the contrary, earthly adoption is a metaphor, a shadow, a sign to the reality of salvific adoption, whereby a spiritual orphan becomes a son of God. Fatherhood and Sonship precede all creation, and adoption is nothing less than participation in the life of the Trinity through union with the natural Son of God. In love, the Father predestined us for adoption to Himself as sons through Jesus Christ (Eph. 1:4-5). In Him we have obtained an inheritance—a fitting thing for a son to receive—and the Holy Spirit is our downpayment (Eph. 1:11-14). The distinct missions of the Son and the Spirit are achieved in order for us to become sons and heirs (Gal. 4:4-7). As Fred Sanders has written, “Salvation by adoption is the salvation than which nothing more fitting can be imagined by a triune God.”[1]

Adoption is a much “bigger” doctrine than most recognize. Our predestination, effectual calling, justification, and glorification are centered around adoption (Rom. 8:12-30), containing legal, transformational, and eschatological elements. The doctrine of new birth (or regeneration) is distinct but intertwined with adoption, given that both testify to our soteriological sonship through the Son. Adoption is admittedly a more Pauline way of speaking, while becoming children of God by being “born of God” or “born from above” is Johannine language (John 1:12-13, 3:3), but both of these distinct emphases testify to a salvation that participates in the eternal Father-Son relation. We are granted a filial status because we enter into that union as the Spirit of the Father and the Son fills us with His presence.

The entire New Testament also assumes this doctrine through two marvelous notions we haven’t yet mentioned: the family of God and prayer. Every apostolic writer presupposes that Christians have become a family, which consists of brothers and sisters, even fathers and mothers. How can Jews and Gentiles, Pharisees and tax collectors, bondservants and masters—people of every tribe, tongue, and nation—be considered a family? Jews may cry, “Abba,” and Greeks, “Father (patēr),” but it is by the same Spirit of adoption to the one Father of all (Gal. 4:6). Sonship is the underlying framework for our basic ecclesiology. Furthermore, our communion with God depends on this reality. We approach the throne of God in prayer, not as orphans but as children, and we beseech Him with the pattern of prayer handed down to us, “Our Father in Heaven” (Matt. 6:9). We pray to our Father through His Son in the Holy Spirit!

For the Kids:

Can you imagine not having a mom or a dad? As sad as it is to think about, some children grow up without parents. They don’t have anybody to take care of them—to feed them, clothe them, play with them, discipline them, or teach them about Jesus. But God cares about every orphan. That’s why he commands Christians like us to care for them (Ja. 1:27). There are different ways to care for kids without parents, but one of the most obvious and beautiful ways is by adopting them into your own family. If your parents adopted a child, they would become your new brother or sister, and they would have a new mother and father. If you’ve been adopted or know anybody who’s been adopted (or even if you can imagine it), then you’ve seen a picture of how the gospel works.

God is a Trinity. He is Father, Son, and Holy Spirit, and that is who He’s always been. God never changes. So before there were any families with fathers and sons—before anything was created at all—God the Father had a Son, the Son had the Father, and they both had the Holy Spirit. And before the world even existed yet, God the Father chose us to be adopted into His family through His Son. But why did we need adopted?

We’re born as sinners, which means that we’ve been separated from God and have become spiritual orphans without God as our Father. But the Father sent His own Son to save us by His life, death, and resurrection, so that we could be brought into His family forever. When we believe in Jesus the Son, we become adopted by God the Father, receive the Holy Spirit, and get lots of new brothers and sisters too!

[1] Fred Sanders, Fountain of Salvation: Trinity and Soteriology (Grand Rapids, MI: Wm. B. Eerdmans Publishing), 102.