Reformed Systematic Theology, Volume 1: Revelation and God
1312
Reformed Systematic Theology, Volume 1: Revelation and God
1312Hardcover
-
SHIP THIS ITEMIn stock. Ships in 2-4 days.PICK UP IN STORE
Your local store may have stock of this item.
Available within 2 business hours
Related collections and offers
Overview
Product Details
| ISBN-13: | 9781433559839 |
|---|---|
| Publisher: | Crossway |
| Publication date: | 03/31/2019 |
| Series: | Reformed Systematic Theology |
| Pages: | 1312 |
| Product dimensions: | 6.00(w) x 9.00(h) x 2.50(d) |
About the Author
Paul M. Smalley (DD, Puritan Reformed Theological Seminary) is faculty research and teaching assistant to Joel Beeke at Puritan Reformed Theological Seminary. He is also a part—time pastor at Grace Immanuel Reformed Baptist Church in Grand Rapids, Michigan, and previously served for twelve years as a Baptist pastor in churches in the midwestern United States.
Read an Excerpt
CHAPTER 1
What Is Theology? Part 1
An Academic Discipline
At the command of the angel of the Lord, Philip the evangelist traveled south to a desert road. There he encountered an Ethiopian court official returning from Jerusalem, where he had worshiped the God of Israel. The man sat in his chariot, reading the words of Isaiah about One who quietly submitted to death like a meek lamb. Philip asked him if he understood what he was reading. The Ethiopian replied, "How can I, except some man should guide me?" (Acts 8:26–33).
Anyone who has spent more than a little time reading the Bible has experienced this need: How can I understand unless someone guides me? Though the basic message of the Bible is startlingly clear, parts of the Scriptures present deep and perplexing truths. The search for understanding leads us to the hard work of close reading, careful thinking, fervent praying, and conferring with Christians wiser than we are. Then we are enabled to crystallize our thoughts about God in clear and penetrating insights, and are better equipped to serve him. This is the process of "doing theology," that is, using our minds to engage with the truths of God's Word.
Theology is a word that mystifies some and intimidates others. Some even say that doing theology is a waste of time. This response often arises from an outlook controlled by materialistic naturalism — the belief that only those things we can see and handle are real. Theology introduces us to an unseen world, one far greater and more enduring than the world we see and touch. This means that doing theology is the most important task that any human being can undertake. In fact, as R. C. Sproul (1939–2017) said, "Everyone's a theologian." We cannot escape theology. Even the atheist's stout rejection of God is a theological statement. The question is whether our theology is true or false.
Theology, as we shall see, deals with several major topics that are addressed in the Bible. However, before we consider those topics (who God is, for example), there are questions that we should ask. This is the focus of prolegomena, a Greek word that means "things said beforehand." Prolegomena is sometimes called "introduction." To lay a good foundation for other doctrines, we need to consider how we know what we know. We need to ask ourselves what the Bible is and why we should build our theology and our lives on what it teaches. Even before that, we must ask questions about the nature of theology. To begin with, therefore, we will consider this question: What is theology?
A Preliminary Definition of Theology
The word theology does not appear in the Bible. The closest we may come is the Greek terminology behind the biblical phrase "oracles of God" (logia theou, 1 Pet. 4:11; cf. Rom. 3:2; Heb. 5:12), a description of the Bible as the prophetic Word of God. The term theology (from Greek theologia) means "words" or "speech" about God. Augustine of Hippo (354–430) Understood theologia to mean "an account or explanation of the divine nature." It came into use early in the history of the church, as is evident from the ancient title given to the book of Revelation ("The Revelation of St. John the Divine," or "the Theologian") and the writings of Basil the Great (c. 330–379). Thus, one dictionary defines theology as "the study of God and of God's relation to the world." In order to clarify the meaning of theology, we may distinguish it from religion, doctrine, and dogma. The word religion (Latin religio), which some believe is derived from a Latin word meaning "to bind, obligate" (religo), refers broadly to belief in a divine being together with the attempt to honor him (or it) through moral and ritual practices. John Calvin (1509–1564) said that "pure religion" consists not in "cold speculation" about God but "honoring him," for "he is to be duly honored according to his own will." The biblical term which most closely approximates this idea is "godliness" (Greek eusebeia). Paul writes that "godliness with contentment is great gain" (1 Tim. 6:6) and warns against those who have "a form of godliness, but [deny] the power thereof" (2 Tim. 3:5).
Theology is narrower than religion or godliness, for theology is not the whole life of devotion, but specifically the engagement of the mind with truth as the foundation for the religious life. Yet theology is quite broad, including an exposition of all the truths about God and his relationship to man as recorded in the Bible. A notable example of doing theology would be Calvin's Institutes of the Christian Religion. Benjamin Warfield (1851–1921) said, "Theology and religion are parallel products of the same body of facts in diverse spheres; the one in the sphere of thought and the other in the sphere of life."
The term doctrine (from Latin doctrina) means "teaching" or "instruction," referring to both the act of teaching and that which is taught. Paul commends "sound doctrine" (1 Tim. 1:10; 2 Tim. 4:3; Titus 1:9; 2:1) and says that the Bible is "profitable for doctrine [Greek didaskalia]" (2 Tim. 3:16). As Christians often use the word, doctrine consists of focused teaching on particular points of theology where there is general agreement within an ecclesiastical circle, such as that teaching summarized in the Heidelberg Catechism. The teacher or preacher builds the church by informing people's minds and shaping their lives with the established truths of Christianity applied by the grace of God's Spirit, somewhat as engineering uses the established principles of physics to build complex machines. Doctrine, then, is narrower than theology. As David Wells observes, "Doctrine is the straightforward summary of what the Bible teaches on any subject," whereas theology elaborates on doctrine in order to organize it, explore its relationships, defend its veracity, and link its implications to other fields of study.
Most narrow of all is dogma, a transliterated Greek word that means "an authoritative decree." Sometimes this word was used of God's laws (Eph.2:15; Col. 2:14), sometimes of the decrees or decisions of church councils. We read in Acts 16:4 that after the Jerusalem council, as Paul and Timothy "went through the cities, they delivered them the decrees [dogmata] for to keep, that were ordained of the apostles and elders which were at Jerusalem." Although some writers speak of systematic theology as "dogmatics" — especially among the Dutch Reformed — the term dogma is generally reserved for core biblical doctrines officially established in a church's confessional statements as part of the church's functional identity, such as the Apostles' Creed. Herman Bavinck (1854–1921) wrote, "Religious or theological dogmas owe their authority solely to a divine testimony." He added, "Among Reformed theologians, therefore, the following proposition returns again and again: 'the principle into which all theological dogmas are distilled is: God has said it.'"
We may visualize the relationship between theology, religion, doctrine, and dogma as a set of concentric circles, with dogma at the core, doctrine next, then theology, and outermost, religion, or faith and life. Theology then is a broad, intellectual discipline that forms a crucial link between the doctrines cherished by the church and the whole exercise of godliness in this world. Robert Reymond (1932–2013) said, "The systematic theologian, viewing the Scriptures as a completed revelation, seeks to understand holistically the plan, purpose, and didactic intention of the divine mind revealed in Holy Scripture, and to arrange that plan, purpose, and didactic intention in orderly and coherent fashion as articles of the Christian faith."
The Branches of Theology
When we speak of theology, we often refer specifically to systematic theology. However, theology engages several academic disciplines that depend upon one another. Since the early nineteenth century, most European and American seminaries have defined their curricula according to four branches: biblical studies, church history, systematic theology, and practical theology (i.e., primarily pastoral ministry). This is sometimes referred to as the theological "encyclopedia," meaning all the various disciplines of theology taken together; the word derives from a Greek expression for a "well-rounded" education (enkuklios paedeia), or as Americans might say, one that "covers all the bases." Abraham Kuyper (1837–1920) organized the four branches of this "encyclopedia," beginning with "the Holy Scripture as such; then as a second group ... the working of the Word of God in the life of the Church; then in a third group ... the content of the Scripture in our consciousness; and finally ... how the working of the Word of God, subject to His ordinances, must be maintained." These four parts of the theological encyclopedia may be further divided into specific disciplines as follows.
Exegetical Theology
This branch answers the question, What does a particular part of the Bible teach? The Greek word exegesis refers to the explanation or drawing out of the inherent meaning of a text in God's Word. The word comes from a verb meaning "to lead out" or "to explain" (exegeomai), which appears in John 1:18: "No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared [or exegeted] him." Exegetical theology includes the study of the canon (which books are part of the Bible); textual criticism (what the original texts of the Bible may have said); the Hebrew, Aramaic, and Greek languages in which the Bible was written; the Bible's literary genres, idioms, and rhetorical forms; the history, geography, and culture of the ancient Near East; introductions to each book of the Bible in terms of its author, theme, outline, and occasion; and principles ofhermeneutics (from Greek hermeneuo, "interpret"; cf. John 1:42) or interpretation. Exegesis establishes what the text says; hermeneutics determines what it means.
Exegetical theology is foundational for systematic theology. John Murray (1898–1975) said, "The main source of revelation is the Bible. Hence exposition of the Scripture is basic to systematic theology. ... Systematics must coordinate the teaching of particular passages and systematize this teaching under the appropriate topics." Murray warned, "Systematic theology has gravely suffered, indeed has deserted its vocation, when it has been divorced from meticulous attention to biblical exegesis." Geerhardus Vos (1862–1949) said that theology "is eminently a process in which God speaks and man listens." At the same time, both exegesis and hermeneutics depend upon systematic theology. The better an interpreter understands the great teachings of the Bible as a coherent system, the better he will understand and interpret its individual parts.
Biblical Theology
Though all theology should be biblical in the sense of conforming to the Bible, "biblical theology" refers to a particular theological discipline. Biblical theology answers the question, How is a particular doctrine of the Bible developed in relation to redemptive history? Whereas systematic theology considers eternal truths in their logical relationships, biblical theology considers how God revealed truth progressively over time, as an acorn grows into an oak tree. Vos wrote that the "main features" of biblical theology are its attention to "the historical progressiveness of the revelation-process," the inseparable link between God's revelation and his acts of redemption, and "the organic nature" of the development of revelation. For example, one may develop a biblical theology of God's dwelling place, starting with God walking with man in the garden of Eden, then studying his dwelling with Israel in the tabernacle and temple, his dwelling among men in the person of his incarnate Son, and his dwelling in the person of the Holy Spirit descending upon and abiding with the church, all looking ahead to the glorious city of God, where God shall dwell in the midst of his redeemed people forever.
Biblical theology serves exegetical theology by locating each text in its proper redemptive and covenantal context rather than flattening the Bible as if it were all revealed in one day. Thus, it prevents systematic theology from taking texts out of their several contexts. It also serves systematic theology by linking together parts of the Bible with great themes that span redemptive history and culminate in the person, work, and church of Jesus Christ. In doing so, biblical theology can be a powerful tool to demonstrate the unity of the Bible and the immutability of God's eternal purpose in Jesus Christ. However, biblical theology needs systematic theology, with its reminders that the Bible's many human authors were directed by one divine Author, and that the Bible, as the living Word, is given as much to us today as it was to people long ago and far away. Systematic theology helps biblical theology to link revelation at any one point in history to the fullness of revelation we now possess in Christ.
Historical Theology
The historical branch of theology answers the questions, How have the doctrines of Christianity been identified, formulated, elaborated, defended, and applied during the long history of the church? and What have particular theologians or churches taught about particular doctrines in the context of the history of Christianity? Whereas the primary source of exegetical theology and biblical theology is the Bible, the primary sources of historical theology are the writings of past theologians and the creeds, confessions, and other official documents of the historic church, together with other historical information that sheds light on them. Historical theology also attempts to locate individual thinkers and their thought in the context of historical events, prior influences, and generally held ideas of their time. For example, one might study the doctrine of justification by faith in Christ alone according to the polemics of an early English Puritan, with attention to how his views were shaped by prior Reformers and English attitudes in general toward the Roman Catholic Church.
Historical theology serves systematic theology in a number of ways. It offers the opportunity to study theology with some of the greatest minds of the historical church. It opens our eyes to alternative interpretations of the Scriptures that we might not have considered before. It illuminates the thinking behind the creeds and confessions of the church. It makes us more aware of the stream of orthodox Christianity that has flowed through the ages, as well as alerting us to heresies that the church has rejected. It encourages us by showing the continuity of our faith with that of previous generations. It punctures our insulated individualism and broadens our awareness that we are not the first theologians ever to open the Bible, but participate in a grand project that has engaged the church of all times and places. Bavinck said, "Processing the content of Scripture dogmatically ... is not just the work of one individual theologian, or of a particular church, but of the entire church throughout the ages, of the whole new humanity regenerated by Christ."
One of the most helpful contributions of historical theology to systematic theology is that the historical discipline enables us to recognize how our beliefs, both personally and as churches, have been influenced by the theology of the past. Everything a Christian knows about the Bible has been shaped by centuries of previous Christian thought in the translation, interpretation, and application of the Bible. Richard Muller writes, "Church history and the history of doctrine provide the connecting link between us and the text" of Scripture. Philip Schaff (1819–1893) said, "If exegesis is the root, church history is the main trunk. We are connected with the Bible through the intervening links of the past and all its educational influences, and cannot safely disregard the wisdom and experience of the ages."
Historical theology also challenges some of the presuppositions and traditions we have inherited from our churches and cultures by exposing us to theologians from other times and places. It reminds us of the fallibility of the best of Christians, and therefore of our own fallibility. It shows us the tendencies of theological positions as worked out over time. It also inspires us with accounts of the faith, love, and perseverance of the saints as they contended for the truth of God's Word. Historical theology helps us fulfill the mandate of Hebrews 13:7–8 to remember church leaders of the past, imitate their faith, and consider the fruit of their conduct and labors, as Jesus Christ, forever the same, works in us as he did in them.
(Continues…)
Excerpted from "Reformed Systematic Theology"
by .
Copyright © 2019 Joel R. Beeke and Paul M. Smalley.
Excerpted by permission of Good News Publishers.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Abbreviations 13
Tables 15
Preface 17
Part 1 Prolegomena: Introduction to Theology and the Doctrine of Revelation
Analytical Outline: Prolegomena 25
Section A Introduction to Theology
1 What Is Theology? Part 1: An Academic Discipline 39
2 What Is Theology? Part 2: A Spiritual Discipline 55
3 Who Does Theology? Where? When? 68
4 Which Theology Do We Do? Part 1: Christian, Catholic, Evangelical 83
5 Which Theology Do We Do? Part 2: Reformed: Historical, Confessional, Theological, and Hermeneutical Perspectives 101
6 Which Theology Do We Do? Part 3: Reformed: Polemical and Experiential Perspectives 115
7 Why Do We Do Theology? 130
8 How Do We Do Theology? Part 1: Spiritual Dynamics 145
9 How Do We Do Theology? Part 2: Academic Methods 159
Section B The Doctrine of Revelation
10 Theological Fundamentals of Divine Revelation 177
11 General Revelation, Part 1: Biblical Teaching 195
12 General Revelation, Part 2: Philosophy and Science 214
13 General Revelation, Part 3: Natural Theology and Theistic Arguments 231
Excursus: Some Historical Perspective on Natural Theology and Theistic Proofs 244
14 Special Revelation: Biblical Teaching 264
15 Errors Regarding Special Revelation, Part 1: Romanism and Liberalism 281
16 Errors Regarding Special Revelation, Part 2: Liberalism's Offspring 298
17 The Bible as the Word of God 316
18 The Properties of the Written Word, Part 1: Authority and Clarity 334
19 The Properties of the Written Word, Part 2: Necessity, Unity, and Efficacy 352
20 The Properties of the Written Word, Part 3: Inerrant Veracity 371
21 The Properties of the Written Word, Part 4: Objections to Inerrancy 383
22 The Properties of the Written Word, Part 5: Sufficiency 395
23 The Cessation of Special Revelation, Part 1: Charismatic Continuationism 409
24 The Cessation of Special Revelation, Part 2: Prophecy Today 433
25 Applied Revelation for Practical Fruit 458
Part 2 Theology Proper: The Doctrine of God
Analytical Outline: Theology Proper 483
Section A The Doctrine of God's Triune Glory
26 Introduction: The True Knowledge of God 501
27 Introduction to God's Nature and Attributes, Part 1: Biblical Teaching 518
28 Introduction to God's Nature and Attributes, Part 2: Theological Issues 533
29 The Name of "the LORD" (YHWH) 549
30 The Holiness of the Lord 566
31 Gods That Are Not God 584
32 God's Spirituality 606
33 God's Simplicity: "The LORD Our God Is One Lord" 624
34 God's Infinity, Part 1: Incomprehensibility, Aseity, and Immensity 638
35 God's Infinity, Part 2: Eternity: Infinity with Respect to Time 659
Excursus: Problems of Time and Eternity 673
36 God's Immutability, Part 1: Biblical Teaching 685
37 God's Immutability, Part 2: Theological Issues 702
38 God's Knowledge, Part 1: Omniscience and Wisdom 719
39 God's Knowledge, Part 2: Foreknowledge 739
40 God's Sovereignty: An Introduction to Omnipotence 758
41 God's Moral Excellence, Part 1: Goodness and Love 781
42 God's Moral Excellence, Part 2: Truth and Righteousness 805
43 God's Moral Excellence, Part 3: Jealousy, Impassibility, and Joy 829
44 God's Moral Excellence, Part 4: Wrath and Compassion 852
45 The Trinity, Part 1: Biblical Teaching 876
46 The Trinity, Part 2: Historical Development 902
47 The Trinity, Part 3: Theological and Practical Considerations 929
Section B The Doctrine of God's Sovereign Purpose
48 The Decree of God: General Considerations 957
49 Predestination, Part 1: Election and Reprobation 979
50 Predestination, Part 2: Historical Development through Reformed Orthodoxy 1000
51 Predestination, Part 3: Questions and Uses 1031
52 God's Providence, Part 1: Biblical Teaching 1058
53 God's Providence, Part 2: Problems and Applications 1081
Section C The Doctrine of Angels and Demons
54 The Holy Angels of God 1109
55 Satan and the Demons 1133
Bibliography 1159
General Index 1215
Scripture Index 1245
What People are Saying About This
“Some people think Reformed theology is all about doctrine and has little to do with doxology. Joel Beeke and Paul Smalley have proved otherwise. Chapter after chapter of their Reformed Systematic Theology not only takes readers into the depths of our triune God, but also shows what these great truths have to do with the Christian life. No contemporary systematic theology will bring the reader to a greater understanding of how theology blossoms into doxology than this one.”—Matthew Barrett, Associate Professor of Christian Theology, Midwestern Baptist Theological Seminary; Executive Editor, Credo Magazine; editor, Reformation Theology
“This book splendidly avoids turning systematic theology into something dry, dull, and merely theoretical. It declares without hesitation that the essential prerequisites for doing theology are repentance and regeneration. It is a delightful read because real-life, Christ-focused application permeates its pages.”—Jonathan F. Bayes, UK Director, Carey Outreach Ministries; Pastor, Stanton Lees Chapel, Derbyshire, England; author, Systematics for God’s Glory and The Weakness of the Law
“As is true of Beeke’s recently published work Reformed Preaching, the publication of his Reformed Systematic Theology in collaboration with his gifted assistant, Paul Smalley, is also the ripe fruit of his lifelong engagement as a preacher and as a teacher of preachers. This is not a systematic theology written by an ivory-tower theologian, but rather by a seasoned preacher for whom the doctrines he expounds have become, by the grace of God, an experiential reality.”—Bartel Elshout, Pastor, Heritage Reformed Congregation, Hull, Iowa; translator, The Christian’s Reasonable Service and The Christian’s Only Comfort in Life and Death
“Already the most prolific Reformed author of his generation, Joel Beeke (helped by his theological Barnabas, Paul Smalley) now harvests the fruit of a lifetime of study, reflection, teaching, and writing in this impressive magnum opus. Throughout the centuries, theologians have debated whether systematic theology is an intellectual or practical discipline. Reformed Systematic Theology rightly treats it as both, for the Great Theologian of the church underlined that we cannot love the Lord our God with our mind unless we also love him with heart, soul, and strength. Thus, in these pages, doctrine leads to doxology and also to further enquiry. Each locus is expounded biblically, is understood ‘together with all the saints,’ and leads to practical implications and applications, with psalms, hymns of praise, and probing questions for further reflection. This is catechesis at its best, in the great tradition of Augustine, Anselm, and Calvin, where ‘faith seeks understanding’ and leads to worship and obedience. Here is a major contribution to the education of theological students, but also a work for preachers to have close by as a constant go-to resource, and indeed for every Christian family to own and frequently consult. While today it may seem that ‘of the making of systematic theologies there is no end,’ Reformed Systematic Theology makes a distinctive, deeply engaging, and welcome contribution and deserves a place of honor. Many will be grateful to Joel Beeke and Paul Smalley for giving this immensely valuable gift to the twenty-first-century church.”—Sinclair B. Ferguson, Chancellor’s Professor of Systematic Theology, Reformed Theological Seminary; Teaching Fellow, Ligonier Ministries
“Calm theological waters that have deep exegetical currents flow wonderfully through this accessible and highly practical systematic theology. Beeke and Smalley have written a work useful to the church at large that teaches Christians what they should believe and how they should love, but they have not sacrificed academic rigor to achieve these goals.”—J. V. Fesko, Professor of Systematic and Historical Theology, Reformed Theological Seminary, Jackson, Mississippi
“Joel Beeke has continued his decades-long service to Christ and his church by presenting us with his mature reflections on the nature of systematic theology. This text is fully reliable, well written, easily understood, and thoroughly researched. This first volume of four will undoubtedly be a blessing to the church, and I look forward to the following volumes!”—Richard C. Gamble, Professor of Systematic Theology, Reformed Presbyterian Theological Seminary
“Joel Beeke is a rare gift to the church, a noted Christian leader who combines the skills of a learned theologian, master teacher, noted historian, and yet also a caring pastor. Joined by Paul Smalley, this first volume of Reformed Systematic Theology is a virtual gold mine of biblical doctrine that is systematically arranged, carefully analyzed, historically scrutinized, and pastorally applied. I am not aware of another book quite like this invaluable work.”—Steven J. Lawson, President, OnePassion Ministries; Professor of Preaching, The Master’s Seminary; Teaching Fellow, Ligonier Ministries
“This account of the doctrines of revelation and of God, built on biblical exegesis, is rich in theological discussion and practical implications. It is very accessible and will be of interest to a wide readership. Beeke and Smalley are to be congratulated, and I look forward to further volumes in the future.”—Robert Letham, Professor of Systematic and Historical Theology, Union School of Theology
“‘Oh, the depth of the riches and wisdom and knowledge of God!’ This expression of praise from Paul’s great doxology is a fitting response to reading this wonderful work of doctrine and devotion. Though the Reformed faith is often caricatured as merely intellectual, this work demonstrates that Reformed theology is also profoundly experiential, as no chapter fails to move from theology to doxology. This resource will instruct the mind and inflame the heart.”—John MacArthur, Pastor, Grace Community Church, Sun Valley, California; Chancellor Emeritus, The Master’s University and Seminary
“Although many excellent books on systematic theology have been published in recent years, this new contribution by Joel Beeke and Paul Smalley covers the range of biblical truth in a fresh and unique way. While recognizing the importance of academic scholarship, they insist that what the church needs more than anything is ‘a theology that engages the head, heart, and hands.’ This new systematic theology will be welcomed and appreciated by theologians and laypeople alike as a treasure trove of biblical and Reformed doctrine.”—Cornelis (Neil) Pronk, Emeritus Minister, Free Reformed Church, Brantford, Ontario
“This comprehensively argued book faithfully exposes error and guides the reader in the God- honoring path to right living and eternal happiness. Few are the books in our day that fix our eye firmly on God and his truth. But here is one book that does just that. I commend it heartily as a God-honoring and life-changing volume of real biblical theology.”—Maurice Roberts, Former Editor, The Banner of Truth magazine; author, The Thought of God and The Mysteries of God
“Here is truth presented to make you think, pray, and sing. This is theology functioning as it ought to function—calling us to worship. You will not need to agree with the authors at every point to believe and to hope that this, and its sister volumes, will serve Christ’s church well in our generation and for generations to come.”—Jeremy Walker, Pastor, Maidenbower Baptist Church, Crawley, UK; author, Life in Christ; Anchored in Grace; and A Face Like a Flint