Sinclair Ferguson, Discovering God's Will (Edinburgh: The Banner of Truth 1996). $6.99.

Reviewed by Rev. Charlie Wingard (Guest Reviewer)

We can’t escape decisions. They must be made. Even the choice not to make a decision is a decision, and carries with it consequences. Decision-making is an unavoidable reality of life. At stake in our decisions is the honor of Christ. So, we ask, “How can I know God’s will?”

Sometimes discerning the will of God is easy. We never need to ask if it is permissible to lie, steal, or murder. God forbids such behavior in his word. Nor need we agonize over whether to worship on the Lord’s Day. God commands his people to assemble for worship. Where the Bible speaks to an issue, our duty is evident. We must do what the Bible commands. We must turn away from what the Bible forbids.

But what about those numerous choices we all face where there is no commandment from God? What about changing jobs, marriage, selecting a college, and spending our money? Obviously, the Bible does not point out a clear path for every decision we must make. How, then, can we know the will of God?

In his book Discovering God’s Will, Dr. Sinclair Ferguson gives six questions to ask ourselves when confronted with tough choices.

1. Is it lawful? Dr. Ferguson writes, “No action which is contrary to the plain word of God can ever be legitimate for the Christian.”

2. Is it beneficial to me? Sometimes we are faced with choices that do not involve the keeping or breaking of a commandment of God. In these situations, we must ask whether the choice we make will be beneficial to our relationship to Christ. “Does this person I wish to marry share a common commitment with me to live to the glory of God?” “Will this new hobby hinder my service to the Lord’s people?” “The new job offer pays more, but will it be so demanding and draining that I have no time for cultivating godly family life?” If a course of action damages our effectiveness as Christians, then it is not God’s will for us.

3. Is it enslaving? Some choices lead to bondage. Nothing is inherently wrong with buying new homes, cars or other material possessions. However, if they place us in financial bondage, and consume all of our time and money as we seek to escape the debt trap, then they are not good for us. Rather, we become slaves to them. If a hobby consumes most of our discretionary time and energy, we no longer master it for our refreshment, but it masters us to our hurt.

4. Is it consistent with Christ’s Lordship? By faith we live in union with Christ. We must not take Christ into places that are inconsistent with his Lordship over us. If we cannot honor Christ in a certain place, we have no business being there.

5. Is it helpful to others? Some choices we make will hurt other people. Extreme care is called for when we face a decision that will bring pain to another person.

6. Is it consistent with the Biblical example? Are there men and women in the Bible who faced choices similar to what we now face? How did they sort through their options? What guidance do they give us?

Facing a decision? Then I hope these questions will assist you in making a spiritually minded choice that honors our Savior, Jesus Christ.

Cornelis P. Venema, The Gospel of Free Acceptance in Christ: An Assessment of the Reformation and New Perspectives on Paul (Edinburgh: The Banner of Truth 2006). $20.44.

Reviewed by R. Andrew Compton (Guest Reviewer)

What began as a series of articles in The Outlook and subsequently was printed in an abridged form entitled Getting the Gospel Right (Banner of Truth, 2006) has now been expanded and published as a 300+ page monograph. Cornelis P. Venema, president of Mid-America Reformed Seminary, responds to the teachings of the New Perspectives on Paul (NPP) in this book.

In this book, Venema has offers a critique of the New Perspectives on Paul, an erroneous re-tooling of the Protestant doctrine of justification, from the perspective of a confessional, continental Reformed theologian. Though Venema formally holds to the Three Forms of Unity, in this critique of the NPP he utilizes confessional standards from both Presbyterian and Lutheran traditions, making this a fine example of the unity shared by Reformation churches with regard to the doctrine of justification. Venema makes his concern known right up front: “Whatever the gap between academy and pew, ideas tend to have legs that will eventually carry them into the church” (2). He knows full well that what originated as an academic discussion has now leaked into the pulpits of churches all over the world—even, surprisingly enough, into some Reformed churches! This book is aimed as the pastor, elder, or intelligent lay-person in an effort to familiarize them with the terms of the debate, and equip them to defend this most precious of Christian doctrines.

Strengths
Venema has written The Gospel of Free Acceptance in Christ in a clear writing style. His concise and cogent argumentation is not cumbersome to follow and his experience as a pastor and seminary professor is evident as he mediates the terms of this scholarly debate to an ecclesiastical audience. Venema favors the law/gospel distinction, thought by some in Reformed circles to be merely a “Lutheran” idea. He shows that the proper distinction between law and gospel is crucial for a proper understanding of the relation between justification and sanctification. He also affirms the active obedience of Christ. Though a number of Reformed writers have begun to jettison the idea as un-Biblical, arguing for only Christ’s passive obedience, Venema shows that the Protestant doctrine of justification demands both Christ’s active and passive obedience.

Venema has had the foresight to comment on theological method (145ff). Methodology has been too often taken for granted in the debate with the NPP, and the defense of the Reformation has suffered because of it. The NPP claims to be returning to sola scriptura in their reassessment of Paul. While this is commendable, Venema argues that they have failed to be consistent in this claim. Though NPP advocates assert that they are "simply reading the scripture," their magisterial use of Second Temple literature betrays their claim to sola scriptura. In this way, Venema shows that NPP methodology can actually be used against them. Additionally, though Venema holds to a traditional/conservative view with regard to the Pauline authorship of many of the "contested" epistles (Colossians, Ephesians, 2 Thessalonians, 1 & 2 Timothy, and Titus), for the sake of argument he intentionally restricts the bulk of his appeal to those Pauline epistles not disputed by critical scholarship. In doing so, he shows that even on their own playing field, the NPP cannot withstand the Reformation perspective. Though not directly related to the discussion, Venema also offers a helpful treatment of how the epistle of James fits with the epistles of Paul in the Protestant view of Justification.

Weaknesses
I was dissapointed to see that though Venema affirmed Christ’s active obedience, he did not defend it within the context of covenant theology. No mention is made of either the covenant of works or the pactum salutis. Venema describes Christ as being obedient to the Father’s will, but does not specify that he did this as the second Adam being faithful to the same covenant of works that the first Adam broke. When speaking of Christ’s obedience to the Father, Venema does not place that in context of the pactum salutis. Along with this omission, not surprisingly, there is no mention of Christ’s work as being meritorious (cf. Canons of Dort, II, RE 1, 3, 4). The merit theology which accompanies Reformed formulations of the covenant of works is absent.

Venema does a good deal of exegetical work, however, his interaction with the Greek text could have been more thorough. To be fair, this may have been an intentional choice as many elders and lay people simply do not have the language skills to benefit from this. Though Venema surveys the major players in the NPP (i.e., Sanders, Dunn, and Wright), his survey leaves out many of the key historical figures who shaped the present day debate—such important figures as Krister Stendahl, Heikki Räisänen, and F.C. Baur. One will have to turn to Guy Waters and Stephen Westerholm for this information. Finally, on a stylistic note, The Banner of Truth has published Venema’s book with endnotes rather than footnotes. Though the endnotes are found at the end of each chapter rather than at the end of the book, the format still make it a bit cumbersome to see Venema’s sources and read his content notes.

Conclusion
In spite of these criticisms, Dr. Venema is to be commended for his very fine critique of the NPP. Pastors are encouraged to get copies of this book in to the hands of their elders. The NPP is not going anywhere anytime soon, and Reformed church leaders must be equipped to defend the Protestant doctrine of justification—not only for the sake of remaining faithful to the Reformed confessions, but for the sake of their parishioners’ consciences! Venema shows that it is the Reformed view that provides the very comfort that is ripped away by adherents to the NPP.