1. Paperback

    Awakening

    In this book, David Robertson, the present-day minister of McCheyne's church, St Peter's in Dundee, Scotland, seeks to answer these and other questions. Through the use of published sermons, private papers and historical material, this contemporary devotional biography traces McCheyne's life and influence from his upbringing, conversion and training for the ministry to the revival that occurred in St Peter's in 1839 and his early death. The contemporary relevance of McCheyne for today's church is demonstrated and the glory of God is seen in this wonderful story of what He can do with one 'consecrated sinner'.

    David Robertson
    $18.00$14.40
  2. Paperback

    The Dawkins Letters

    Richard Dawkins is an author and pundit who sometimes writes about science, but most recently has published a book decrying religion in general and Christianity specifically. David Robertson, a pastor and author, read the book and was shocked into replying to it. But rather than producing a polemic or straight refutation of Dawkins' text, he decided to write Dawkins an open letter, and post it on his church's website. Then something unexpected happened.Richard Dawkins posted the letter on his own website, and the response Robertson got from those who read it there inspired him to keep writing. In conversational, colloquial prose Robertson brings up questions and Christian angles on some of the issues in Dawkins' book. Addressing what he calls "atheist myths", the author uncovers Dawkins' secular scientific bias without assenting to the false dichotomy between science and Christianity. A less in-depth study than some (such as The Dawkins Delusion? by Alister and Joanna McGrath) but more a personal and engaging invitation to Christians and non-Christians alike who have questions about these issues unanswered by Dawkins himself.

    David Robertson
    $9.00$7.20
  3. 3 min

    Praying for Politicians

    Prime Minister David Cameron are not out of God's control. Proverbs 21:1 says: "The king's heart is in the hand of the Lord. He directs it like a watercourse wherever he pleases" (NLT).
    Second, prayer changes the dynamics of politics by enabling the revolution of love and changing the political atmosphere. John Chrysostom, in his homily on this passage, declares, "First hatred towards those who are without is done away; for no-one can feel hatred towards those for whom he prays; and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us." One of the most disturbing things in American politics recently has been the level of vitriol and hatred that has come from all quarters, sadly even from many in the church. It is not helpful to demonize those who disagree with us politically. It is surely the duty of every church in the United States (and many outwith) to pray for President Obama—and let me dare to suggest that it not be a "Smite the Amalekites" style of prayer. People may not like his politics, his view of the Christian faith, or his personality, but none of that excuses us from praying for him and for all our leaders, of whatever political hue. You will note that Paul does not distinguish between just and unjust rulers. To publically pray positively for our leaders, whether liberal or Mormon, is not an optional extra—it is a command from the Lord.
    Third, we see the results. We want to be able to live peaceful and quiet lives in all godliness and holiness—even under non-Christian leaders. This in turn results in the advancement of the good news and the knowledge of the truth. I know it is fashionable among Christians who live in comfortable circumstances to lament the lack of persecution and to equate persecution with growth, but here Paul equates gospel growth with peace. We should pray for this. As gospel growth continues in a peaceful and stable community, Christ the Mediator is exalted and lifted up as the testimony given in its proper time.
    Let us involve ourselves politically in our churches by praying for our political leaders and crying out to the Lord to grant His blessing and peace upon them as His servants and on us as His people.

    David Robertson
  4. 3 min

    “Science” vs. Science

    modern science is based upon the notion that the universe is ordered and can be studied. This is so often assumed that people forget that the assumption itself is a belief that is founded upon a monotheistic view of the universe. The ancient Greeks believed in many gods operating in a chaotic universe. The Christian believes that God brought order out of the chaos and therefore that that order can be studied. This is the philosophical basis of all modern science, without which it could not exist.
    Then I look at the current state of science. Recent scientific discoveries have once again demonstrated the glory of God in the heavens. Perhaps the greatest example of this is the discovery of the fine-tuning of the universe. The consequences of this are phenomenal — either one believes that we are incredibly “lucky” or that someone designed our designed universe, or, if you are really desperate to avoid God, you invent the “multiverse theory,” which speculates, without any empirical evidence, that the universe is one of billions of universes that just happens to provide the fine-tuning for life.
    Finally, I would point out that it is the philosophy of scientism rather than the practice of science that is the problem. The philosophy of scientism, that only the material exists, is anti-Christian and, ironically, it is also anti-scientific because it is not an empirically provable scientific theory. The Bible is not a scientific textbook and it would be foolish to look for things to prove in the Bible from science (as though the Bible were subject to our current limited understanding). But the presuppositions and teachings of the Bible are, as we would expect them to be, completely compatible with the practice and knowledge of science. As John Lennox from Oxford University points out in his wonderful God’s Undertaker: Has Science Buried God?: “Far from science having buried God, not only do the results of science point towards his existence, but the scientific enterprise is validated by his existence. Inevitably, of course, not only those of us who do science, but all of us, have to choose the presupposition with which we start. There are not many options — essentially just two. Either human intelligence ultimately owes its origin to mindless matter; or there is a Creator. It is strange that some people claim that it is their intelligence that leads them to prefer the first to the second.”

    David Robertson
  5. 3 min

    Atheism Remix

    In 2004, Alister McGrath published a book titled The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World. Although the book did not suggest that atheism was dead, its publication may have been a bit premature. For in 2006, atheism scored a propaganda coup with the media attention given to three best-selling books promoting a new and aggressive form of atheism: The God Delusion by Richard Dawkins, Breaking the Spell by Daniel Dennett, and Letter to a Christian Nation by Sam Harris. Not to be outdone, Christopher Hitchens published the best-selling God Is Not Great in 2007. Dubbed the “New Atheists” for their belligerent tone and militant intolerance, these authors have declared war on theism in general and Christianity in particular, and they have emboldened a new generation of skeptics.
    Although Christians may have been taken off guard by the seemingly sudden popularity of these books, they have not been slow to respond. In the last two years, Christians and others have published a number of responses to the so-called new atheism. There have been responses by evangelicals (Alister McGrath, David Robertson, Ravi Zacharias, David Marshall, John Lennox, David Aikman, and Douglas Wilson), Roman Catholics (Scott Hahn, Thomas Crean, and Thomas Williams), liberals (Tina Beattie, and John Haught), an agnostic Jew (David Berlinski) and even an unrepentant Marxist (Terry Eagleton). Among the most recent responses is Albert Mohler’s Atheism Remix (Crossway, 2008).
    Based upon lectures delivered at Dallas Seminary in 2008, Atheism Remix is an instructive and readable guide to the major personalities and issues associated with the new atheism. In his first chapter, Mohler traces the rise of atheism from the Enlightenment to the present, noting in particular the contributions of Nietzsche, Marx, Darwin, and Freud to the worldview that paved the way for the new atheism. Mohler argues that the new atheism is the “endgame of secularism.” Because its proponents see religion in merely functional terms, secularization theory assumed that as humans advanced there would be less need for belief in God. Although this view seems to be validated in certain regions (for example, western Europe) and in certain circles (among the cultural elite), it is contradicted by other phenomenon (for example, strong religious beliefs in the U.S. and the resurgence of religious belief in other parts of the world).
    [pullquote]
    In chapter two, Mohler introduces the reader to the four most well-known proponents of the new atheism: Dawkins, Dennett, Harris, and Hitchens. After looking briefly at the backgrounds of each of these men, Mohler distills from their works eight characteristics that distinguish the new atheism from the old atheism: 1) An unprecedented boldness; 2) A clear and specific rejection of the Christian God of the Bible; 3) An explicit rejection of Jesus Christ; 4) A specific grounding in scientific argument; 5) A refusal to tolerate moderate and liberal forms of belief; 6) An attack on toleration; 7) A questioning of the rights of parents to inculcate belief in their children; and 8) The claim that religion itself

    Keith Mathison
  6. 1 min

    Praying for Politicians

    Here's an excerpt from Praying for Politicians, David Robertson's contribution to the March issue of Tabletalk.
    Having been a minister for twenty-six years and an editor of a church magazine for some of that time, I can safely say that there is no subject more likely to get you into controversy than the troubled relationship of the gospel to politics, unless you dare to touch the modern-day idol of people's children. So when I was asked to write this column, my heart sank; I knew the heresy antennas of many would already be raised. To make matters worse, I write this just after the re-election of President Obama, a result that caused many of my American friends to despair, although many of them did not see the alternative as being much better. But rather than despair, perhaps we should follow the Bible's pattern for the church's involvement in politics.
    Continue reading Praying for Politicians or begin receiving Tabletalk magazine by signing up for a free 3 month trial.

    Ligonier Updates
  7. 2 min

    Does God Exist?: Helpful Resources Confronting Atheism

    Does God exist? We often hear of others and may even find ourselves struggling from time to time with this ultimate question. It is a question not to be taken lightly, but how do you present a God you cannot see to a friend, co-worker or family member that has decided He does not exist? How do you answer questions to atheistic arguments? R.C. Sproul explains:
    "There is a powerful emotional bias against the existence of God because the worst news possible to an impenitent sinner is that God exists, that He is Holy and that He is going to hold you accountable for everything that you have ever done and every word you’ve ever said. That’s terrifying.
    I must always ask myself, Do I believe what I believe because I am honestly persuaded by cogent reasoning that it is true, or do I believe what I believe merely because in the final analysis that's what I want to believe? If I say I am a Christian, do I believe in the God revealed in Scripture, or do I participate in a systematic distortion of that God to suit my own desires? Do I believe in the God who is, or do I believe in a god of my own creation?
    The question of the existence of and nature of God is a question attended by a host of vested interests. If we are to examine the question with integrity, we must both recognize and face the implications of our vested interests. If we refuse to do that, then truth will perish, and so will we."
    Take time to examine this important question. May these resources help you, or those you share them with, in studying the existence of God.
    ARTICLES
    Be Prepared by Philip Ryken
    Faith and Reason by R.C. Sproul
    God's Dupes? by Ravi Zacharias
    Has Science Got Rid of God? by John Blanchard
    Making Atheism Enchanting by Gene Veith
    New Dog, Old Tricks by Burk Parsons
    The True Face of Evil by David Robertson
    MESSAGES
    The Challenge of Science by John MacArthur
    Enemies of God by R.C. Sproul
    The Existence of God by Ravi Zacharias
    The Excuse of Ignorance by R.C. Sproul
    Faith and Reason by John Piper
    Has Science Disproved the Existence of God? by Ligon Duncan
    The Problem of Evil by John MacArthur
    The Psychology of Atheism by R.C. Sproul
    RESOURCES
    Atheism Remix book by Albert Mohler
    Contending for the Truth: 2007 National Conference
    Creation or Chaos: Modern Science and the Existence of God CD series by R.C. Sproul
    The Dawkins Letters: Challenging Atheist Myths book by John Blanchard
    Defending Your Faith book and teaching series by R.C. Sproul
    If There's a God, Why Are There Atheists? book by R.C. Sproul
    Objection Answered CD series by R.C. Sproul
    The Psychology of Atheism CD series by R.C. Sproul
    Reason to Believe book by R.C. Sproul
    TrueU: Does God Exist? DVD hosted by Stephen Meyer

    Karisa Bilmanis
  8. 1 min

    Columns from Tabletalk Magazine, November 2009

    Tabletalk November
    The November edition of Tabletalk is out. This month's theme is "Darwin." The issue looks at Charles Darwin and discusses the ramifications of his theories and Christian responses to them. Contributors include R.C. Sproul, Allan Fisher, Keith Mathison, Russ Pulliam, David Robertson and Rod Rosenbladt.
    We do not post all of the feature articles or the daily devotionals from the issue, so you'll have to subscribe to get those. But for now, here are links to a few select columns and articles from this month: Coram Deo (Living Before the Face of God): "A Man Created in God's Image" by Burk Parsons
    Right Now Counts Forever: "All Truth Is God's Truth" by R.C. Sproul
    Pastor's Perspective: "Science vs. Science" by David A. Robertson
    Pro Ecclesia (For the Church): "Christian Publishing" by Allan Fisher
    Generation to Generation "The Gospel Is for the Broken" by Rod Rosenbladt
    Tolle Lege (Take Up and Read): "Why Is Justification So Important?" by Keith A. Mathison
    Seek Ye First: "Intelligent Design?" by R.C. Sproul Jr.
    Truth and Consequences: "Social Darwinism" by Gene Edward Veith
    If you have not subscribed yet, you should. It's only $23 for a year, and $20 to renew. You save even more if you get a 2- or 3-year subscription (as little as $1.36 per issue). Special discounts for churches or businesses are available for those who want multiple copies of each issue. Start receiving Tabletalk by calling one of Ligonier Ministries' resource consultants at 800-435-4343 (8am-8pm ET, Mon-Fri) or subscribe online.

    Tim Challies
  9. 5 min

    The Prophets

    Ezekiel and Daniel experienced exile. The words slip over the tongue with such ease. We are glad to know this “brute fact” about these two prophets. Next time we get involved in a Bible trivia quiz, we will be sure of at least one answer: Ezekiel and Daniel were prophets of the exile.
    But having that kind of attitude toward the “fact” of Israel’s exile is like knowing a category-five hurricane will hit your hometown in Florida within the next few hours. How can you treat this fact in such a glib, nonchalant way? A hurricane means devastation, destruction, and death.
    Exile means the same things. Exile means devastation, destruction, demolishment, and death.
    So what was the all-controlling God doing? We have no trouble believing that he called Abraham out of his pagan life as an idol-worshiper. We believe that He sovereignly delivered Israel from the enslavements of Egypt and that He instituted the covenant bonds with Moses and David. But how does exile fit into the progress of redemption? Had God determined to follow a different course with His gracious promise?
    The exile of God’s people, the apparent reversal of the whole redeeming process, meant different things to different people. For rebellious apostates, it meant the hell of separation from God. They no longer could claim salvation from the Lord as their own personal expectation. They had been disinherited from the promises of God, solemnly declared to be “Lo Ammi,” “Not My People.” For others, exile meant chastening of the severest sort. The hand of the Lord rested heavily on disobedient, compromising believers who had not walked faithfully in the way of the Lord.
    But what about Ezekiel and Daniel? They were among the faithful few. Why must they also undergo the agonizing pain of being torn from their land flowing with milk and honey, from family and friend, from temple, priesthood, and sacrifice?
    By the exile, these prophets became the recipients of redemptive revelation in a way that had never before been experienced by God’s people. They came to understand the plans and purposes of their sovereign God that went well beyond all previous revelations of His gracious intentions.
    Look at Ezekiel. We meet him first by the rivers of Babylon, among the earliest of Israel’s enslaved captives. But from that unlikely vantage-point, what does he see? He does not, like Moses, have before him the expanding vistas of the Promised Land viewed from Pisgah’s lofty heights. He is not, like Solomon, standing on Mount Zion offering a majestic prayer of consecration before the just-completed temple. He is far, far away, eking out an existence under the whip of oppressive Babylonian overlords.
    So what does he see? What vision of the Lord of Glory enlightens his circumstance?
    He sees the Shekinah, the glory of God with all its splendid surroundings. He sees whirling, whirring wheels upholding the chariot-throne of the Almighty, the omnipotent, omnipresent, omniscient One.
    But how could this be? Has not the Lord designated Mount Zion in Jerusalem as the place of His permanent dwelling?

    O. Palmer Robertson
  10. 38 min

    A Review of David VanDrunen’s Living in God’s Two Kingdoms

    problem. Conclusion
    Two kingdoms theology as presented by David VanDrunen offers many helpful insights into the issue of the Christian’s relation to culture. It also raises many helpful questions that all believers should consider. VanDrunen’s presentation suffers, however, from a lack of clear biblical support for some of his most important claims and from confusion on some key theological issues. VanDrunen is right in his rejection of theonomy and in his rejection of the misguided practice of confusing Christianity with civil religion (American or otherwise). He is not always demonstrably right in the solutions he offers. I am thankful to VanDrunen for writing this highly challenging and provocative book. It has made me think, and although I cannot always agree with his conclusions, I believe that this is an important discussion among brothers in Christ. I pray that this review article is a constructive contribution in the discussion and that it is received in that way. : For an overview of this section of the Institutes, see Anthony N. S. Lane, A Reader’s Guide to Calvin’s Institutes (Grand Rapids: Baker Academic, 2009), 121–3; J. Mark Beach, Piety’s Wisdom: A Summary of Calvin’s Institutes with Study Questions (Grand Rapids: Reformation Heritage Books, 2010), 221–7). : I am not yet convinced that the continuity between the views of the early Reformed theologians, for whom Christendom was an unquestioned assumption, and contemporary two-kingdoms theology has been satisfactorily clarified despite the efforts put forth by VanDrunen in his previous book Natural Law and the Two Kingdoms. There remain a number of important unanswered questions. A discussion of the thesis of that book, however, would require another review of comparable length. : See Charles Ryrie, Dispensationalism, rev. ed. (Chicago: Moody Press, 1995), 40, 80–95; Vern S. Poythress, Understanding Dispensationalists, 2nd ed. (Phillipsburg, NJ: P&R Publishing, 1994), 78–96. : Herman Bavinck, Reformed Dogmatics, ed. John Bolt, trans John Vriend (Grand Rapids: Baker Academic, 2003–8), 4:716. : John Calvin, Comm. 2 Pet. 3:10. : Francis Turretin, Institutes of Elenctic Theology, ed. James T. Dennison, Jr., trans. George Musgrave Giger (Phillipsburg, NJ: P&R Publishing, 1992–97), 3:590–96. : Ibid, 3:596. : Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1965), 3:852. : Ibid. : Bavinck, Reformed Dogmatics, 4:716. : Ibid., 4:717. : Geerhardus Vos, “Eschatology of the New Testament,” in Redemptive History and Biblical Interpretation, ed. Richard B. Gaffin, Jr. (Phillipsburg, NJ: P&R Publishing, 1980), 55. : Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1991), 737. : Anthony Hoekema, The Bible and the Future (Grand Rapids: Eerdmans, 1979), 280. : Cornelis P. Venema, The Promise of the Future (Carlisle, PA: Banner of Truth, 2000), 460. : For an argument in support of a different way of interpreting Revelation, see my From Age to Age (Phillipsburg, NJ: P&R Publishing, 2009), 641–53. : Berkhof, Systematic Theology, 294. : O. Pamer Robertson, The Christ of the Covenants (Phillipsburg, NJ: P&R Publishing, 1980), 110. : For more on the typological relationship between the flood and baptism, see J. V. Fesko, Word, Water and Spirit (Grand Rapids: Reformation Heritage Books, 2010), 204–6.

    Keith Mathison
  11. 2 min

    Top 5 Commentaries on the Book of Habakkuk

    The prophet Habakkuk lived at the end of the seventh century during the period of time when the Assyrian Empire was faltering and the Babylonian Empire was on the rise (625–605). He likely prophesied between 609 and 605, during the reign of the Judean king Jehoiakim in the last days of Assyria’s long period of imperial dominance. The book of Habakkuk has a unique structure among the prophetic books with its inclusion of prophetic dialogues with God and its inclusion of a complete psalm. As his book reveals, Habakkuk understands why God is punishing His disobedient people, but he does not understand why God is using a wicked nation as His instrument of judgment. The book deals with this question and the required response of faithful trust in God. There are a number of helpful commentaries on the book of Habakkuk, and the following are five of the best.
    1. O. Palmer Robertson — The Books of Nahum, Habakkuk, and Zephaniah (New International Commentary on the Old Testament, 1990). Readers of this blog will notice that my top 5 suggestions for Habakkuk commentaries is identical to my top 5 suggestions for Nahum commentaries. As mentioned previously, Robertson is very helpful at explaining the larger theological themes found within these books. Highly recommended.
    2. Thomas E. McComiskey — The Minor Prophets (2009 [1992]). The commentary on Habakkuk in this volume was written by F. F. Bruce, who is always insightful. The commentary is technical and requires some knowledge of Hebrew. It is very helpful.
    3. David W. Baker — Nahum, Habakkuk, Zephaniah (Tyndale Old Testament Commentaries, 1988). For those seeking an introductory-level commentary on Habakkuk, the best one available is the volume in the Tyndale series by David W. Baker. Although very brief, it does communicate the main ideas very well.
    4. Kenneth L. Barker and Waylon Bailey — Micah Nahum, Habakkuk, Zephaniah (New American Commentary, 1998). At about the same level of difficulty as the NICOT volume, the volume in the NAC series by Barker and Bailey is also a helpful commentary. It is also just as accessible as the NICOT volume. It is not quite as helpful as the NICOT volume, however, on theological issues.
    5. Ralph Smith — Micah-Malachi (Word Biblical Commentary, 1984). Ralph Smith’s commentary on the last seven books of the Minor Prophets is not nearly as helpful as Douglas Stuart’s commentary on the first five Minor Prophets in the same commentary series, but it is still worth consulting.
    Runners-Up: There are a number of other helpful commentaries on the book of Habakkuk. At an introductory level are the works by Heath Thomas, John Mackay, James Montgomery Boice, David Prior, and Walter Chantry. Pastors will find the NIVAC commentary by James Bruckner useful. At a more advanced level is the work by Francis Andersen.
    Helpful Related Works Pastors may also find Michael Williams’ Hidden Prophets of the Bible helpful on Habakkuk and the other Minor Prophets.
    This article is part of the Top 5 Commentaries collection.

    Keith Mathison
  12. 3 min

    Top 5 Commentaries on the Book of Joel

    While most of the other prophets can be dated with some degree of accuracy, it is notoriously difficult to date the book of Joel. Suggestions have been offered ranging from the ninth century to the second century B.C. Among conservative scholars, three main views are suggested. Some suggest an early pre-exilic date in the late ninth or early eighth century. Others suggest a late pre-exilic date in the seventh century. Still others argue that a post-exilic date in the late sixth to the mid-fifth century best explains the content of the book. While evidence for each of these views has been presented, no one has yet established a decisively compelling argument for any of them. In my opinion, the case for a late pre-exilic date is the most persuasive. There are a number of good commentaries on Joel, and the following are five of the most helpful.
    1. Douglas Stuart — Hosea-Jonah (Word Biblical Commentary, 1987). I have already mentioned in my comments on Hosea commentaries that the best commentary on the first five minor prophets is the commentary by Douglas Stuart in the Word Biblical Commentary series. Stuart argues that Joel is a late pre-exilic prophet, a view with which I agree. He also takes a minority view on the interpretation of Joel chapter 1, seeing the locust invasion as a figurative description of a human army rather than a literal locust plague. I find his arguments persuasive on this point. Whether you agree or disagree on that point, however, his commentary is always worth consulting on these books. Very highly recommended.
    2. Thomas E. McComiskey — The Minor Prophets (2009 [1992]). Also mentioned in connection with my post on Hosea is the commentary edited by Thomas McComiskey. The commentary on Joel in this volume was written by the late Raymond Dillard. I do not agree with Dillard’s conclusions regarding the date of the book (he suggests a post-exilic date in the late fifth to mid-sixth century) or the interpretation of the locust plague in chapter 1 (he argues that it is a description of a literal locust plague), but, nevertheless, his commentary is very useful, especially on the details of the Hebrew text.
    3. David Allan Hubbard — Joel & Amos (Tyndale Old Testament Commentaries, 1989). I placed Hubbard’s commentary on Hosea in fourth place in my post on Hosea commentaries. His commentary on Joel takes the bronze. He is in general agreement with Dillard on the date of the book and the interpretation of the locust plague in chapter 1. His commentary, however, is written at a much more accessible level.
    4. O. Palmer Robertson — Prophet of the Coming Day of the Lord: The Message of Joel (Welwyn Commentary Series, 1995). Also written at an accessible introductory level is the commentary by O. Palmer Robertson. Robertson places the book in the late ninth or early eighth century, in the very early pre-exilic period. He appears also to take the majority view of chapter 1, seeing the description of the locust

    Keith Mathison
  13. 2 min

    Top 5 Commentaries on the Book of Jonah

    The style of the book of Jonah is distinctive among the prophetic books. Aside from portions of the books of Jeremiah and Daniel, all of the other prophetic books focus primarily on the message of the prophet. The book of Jonah, on the other hand, is a biographical prose narrative focusing almost exclusively on the prophet himself. The predominantly narrative style of the book has more in common with the historical narratives about Elijah and Elisha than it does with the other prophetic books. The distinctive style of the book of Jonah has raised questions concerning its genre. Many recent scholars have questioned whether the book was intended to be understood as a factual historical narrative. Other scholars, however, have observed that the reasons given for rejecting the historicity of Jonah are generally based on unproven naturalistic assumptions. These same scholars have made a strong case for the historicity of the book. There are a number of helpful commentaries on Jonah, and the following are five of the best.
    1. Douglas Stuart — Hosea-Jonah (Word Biblical Commentary, 1987). I have mentioned Stuart’s commentary in several previous posts. It is an outstanding commentary and a must-read on the first five Minor Prophets. On Jonah, Stuart argues for the historicity of the book.
    2. Thomas E. McComiskey — The Minor Prophets* *(2009 [1992]). I have also mentioned McComiskey’s work in several previous posts. The commentary on Jonah in this volume was written by Joyce Baldwin. Baldwin also questions the arguments of those who identify Jonah as a work of fiction.
    3. Kevin J. Youngblood — Jonah (Zondervan Exegetical Commentary on the Old Testament, 2015). The new Zondervan Exegetical Commentaries are proving, overall, to be quite helpful. This recent commentary on Jonah by Kevin Youngblood will prove useful to everyone from students to preachers.
    4. David W. Baker, T.D. Alexander, & Bruce Waltke — Obadiah, Jonah, Micah (Tyndale Old Testament Commentaries, 1988). The most helpful introductory-level commentary on Jonah is in the Tyndale series. The commentary on Jonah in this volume is written by T. D. Alexander. It is clear and concise, and Alexander also argues for the historicity of the events described in the book.
    5. Sinclair Ferguson — *Man Overboard!: The Story of Jonah (Banner of Truth, 2008). Like everything written by Sinclair Ferguson, his commentary on Jonah will be a treasure trove for preachers and teachers. Ferguson exhibits a rare combination today—the insights of one who is both a pastor and a scholar.
    Runners-Up: There are a number of other notable commentaries on the book of Jonah including those by Gordon J. Keddie, O. Palmer Robertson, James Montgomery Boice, John Mackay, Franklin Page, JoAnna Hoyt, Reed Lessing, and James Bruckner.
    Helpful Related Works Readers interested in an exposition of Jonah that shows how Jonah points forward to Christ and the gospel should consult Bryan Estelle’s recent work Salvation Through Judgment And Mercy: The Gospel According to Jonah. Although a brief work, it is thorough and thoughtful. An important work on the biblical theology of Jonah is

    Keith Mathison
  14. 2 min

    Top 5 Commentaries on the Book of Nahum

    The prophetic oracles found within the seventh-century-BC book of Nahum concern Nineveh, the capital of the Assyrian Empire. Approximately a century before Nahum, Jonah had been sent to the Ninevites, and they had repented upon hearing the prophetic word. Their repentance, however, was apparently short lived because Nahum now addresses a wicked and brutal empire. There are a number of helpful commentaries on the book of Nahum, and the following are five of the best.
    1. O. Palmer Robertson — The Books of Nahum, Habakkuk, and Zephaniah (New International Commentary on the Old Testament, 1990). The best commentary on the book of Nahum is the volume in the NICOT series by O. Palmer Robertson. Like most of the commentaries in this series, it is written from a more conservative perspective and is very accessible. Robertson is also very helpful at explaining the larger theological themes found within the book. Highly recommended.
    2. Thomas E. McComiskey — The Minor Prophets (2009 [1992]). I have mentioned the commentary edited by Thomas McComiskey several times in previous posts. The commentary on Nahum in this volume was written by Tremper Longman III. Like the other commentaries in this volume, this one is somewhat technical and requires some knowledge of Hebrew. Very helpful on literary aspects of the text.
    3. David W. Baker — Nahum, Habakkuk, Zephaniah (Tyndale Old Testament Commentaries, 1988). For those seeking an introductory-level commentary, the best one available is the volume in the Tyndale series by David W. Baker. It is very brief, but readers will get the big picture.
    4. Kenneth L. Barker and Waylon Bailey — Micah Nahum, Habakkuk, Zephaniah (New American Commentary, 1998). At about the same level of difficulty as the NICOT volume, the volume in the NAC series by Barker and Bailey is also a helpful commentary. It is also just as accessible as the NICOT volume. It is not quite as helpful as the NICOT volume, however, on theological issues.
    5. Ralph Smith — Micah-Malachi (Word Biblical Commentary, 1984). Ralph Smith’s commentary on the last seven books of the Minor Prophets is not nearly as helpful as Douglas Stuart’s commentary on the first five Minor Prophets in the same commentary series, but it is still worth consulting.
    Runners-Up: There are a number of other helpful commentaries on the book of Nahum. At an introductory level are the works by Gordon Bridger, John Mackay, and James Montgomery Boice. Pastors may find the volume by James Bruckner in the NIVAC series helpful. At a more advanced level is the work by Klaas Spronk.
    Helpful Related Works Gregory Cook’s Severe Compassion: The Gospel According to Nahum* should be consulted by students of this book. This article is part of the Top 5 Commentaries collection.

    Keith Mathison
  15. 2 min

    Top 5 Commentaries on the Book of Proverbs

    book.
    Runners-Up:
    There are a number of other helpful commentaries on the book of Proverbs. Among them is the classic work by Charles Bridges. On an introductory level are the works by David Atkinson, Eric Lane, and Lindsay Wilson. In the intermediate to advanced range are the commentaries by Daniel and Jonathan Akin, Roland Murphy, Paul Koptak, Allen P. Ross, Duane Garrett, John Kitchen, and Michael Fox (Vol. 1 and Vol. 2).
    Helpful Related Works:
    A very helpful resource on the biblical theology of the wisdom books is O. Palmer Robertson’s The Christ of Wisdom. Two books in the New Studies in Biblical Theology series (edited by D.A. Carson) address the book of Proverbs. The first is Daniel Estes’s Hear, My Son on Proverbs 1–9. The second is Richard Belcher’s Finding Favour in the Sight of God: A Theology of Wisdom Literature.

    Keith Mathison
  16. 2 min

    Top 5 Commentaries on the Book of Zephaniah

    The book of the prophet Zephaniah indicates that he ministered during the reign of Josiah (640–609), the last of the godly kings of Judah (cf. Zeph. 1:1). He likely prophesied sometime between 622 and 612 BC. Just as Amos had prophesied about the imminent coming of the Day of the Lord upon the northern kingdom of Israel, Zephaniah now predicts the imminent coming of the Day of the Lord upon the southern kingdom of Judah. Zephaniah, however, does not stop there. He also looks forward to the future time of restoration, and in the third chapter of his book (verse 17), he includes a prophecy that O. Palmer Robertson calls “the John 3:16 of the O.T.” There are a number of helpful commentaries on the book of Zephaniah, and the following are five of the best.
    1. O. Palmer Robertson — The Books of Nahum, Habakkuk, and Zephaniah (New International Commentary on the Old Testament, 1990). Readers of this blog will notice that my top 5 suggestions for Zephaniah commentaries are identical to my top 5 suggestions for Nahum and Habakkuk commentaries. As mentioned previously, Robertson is very helpful at explaining the larger theological themes found within these books. Highly recommended.
    2. Thomas E. McComiskey — The Minor Prophets (2009 [1992]). The commentary on Zephaniah in this volume was written by Alec Motyer, an outstanding Old Testament scholar who has written exceptional commentaries on books such as Exodus and Isaiah. This commentary is fairly technical and requires some knowledge of Hebrew. It is very helpful.
    3. David W. Baker — Nahum, Habakkuk, Zephaniah (Tyndale Old Testament Commentaries, 1988). For those seeking an introductory-level commentary on Zephaniah, the best one available is the volume in the Tyndale series by David W. Baker. Although very brief, it does communicate the main ideas very well.
    4. Kenneth L. Barker and Waylon Bailey — Micah Nahum, Habakkuk, Zephaniah (New American Commentary, 1998). At about the same level of difficulty as the NICOT volume, the volume in the NAC series by Barker and Bailey is also a helpful commentary. It is also just as accessible as the NICOT volume. It is not quite as helpful as the NICOT volume, however, on theological issues.
    5. Ralph Smith — Micah-Malachi (Word Biblical Commentary, 1984). Ralph Smith’s commentary on the last seven books of the Minor Prophets is not nearly as helpful as Douglas Stuart’s commentary on the first five Minor Prophets in the same commentary series, but it is still worth consulting.
    Runners-Up: There are a number of other helpful commentaries on the book of Zephaniah. At an introductory level are the works by S. D. Snyman, Gordon Bridger, John Mackay, James Montgomery Boice, and Daniel Webber. Pastors will find the NIVAC commentary by James Bruckner useful. The expository commentary by Iain Duguid and Matthew Harmon is also very good. The helpful commentary by Richard Patterson that used to be in the Wycliffe series is now back in print.
    Helpful Related Works Pastors may also find Michael Williams’ [*Hidden Prophets of the

    Keith Mathison
  17. 7 min

    The Davidic Covenant

    in this chapter, but it is used with four different denotations. It is used to refer to a king’s palace (vv. 1, 2); a temple (vv. 5, 6, 7, 13); a royal dynasty (vv. 11, 16, 19, 25, 26, 27, 29); and a family (v. 18). See Hamilton 2004, 317. : Dumbrell, Covenant and Creation, 152. : Christopher J. H. Wright, “Covenant: God’s Mission Through God’s People,” in The God of Covenant: Biblical, Theological, and Contemporary Perspectives, ed. Jamie A. Grant and Alistair I. Wilson (Leicester: Apollos, 2005), 74. : Dumbrell, Covenant and Creation, 127. : O. Palmer Robertson, The Christ of the Covenants (Phillipsburg: P&R, 1980), 232. : iWalter C. Kaiser, Jr., The Messiah in the Old Testament (Grand Rapids: Zondervan, 1995), 81. : Anderson, 2 Samuel, 122. : Robert D. Bergen, 1, 2 Samuel, NAC (Nashville: Broadman, 1996), 336. : Bergen, 1, 2 Samuel, 336; cf. Brueggemann, First and Second Samuel, 1990, 257; and Robertson, Christ of the Covenants, 233–4. : Robertson, Christ of the Covenants, 249. : Robertson, Christ of the Covenants, 241. : Bergen, 1, 2 Samuel, 337. : Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, TOTC 8 (Downers Grove, IL: InterVarsity, 1988), 213. : Bergen, 1, 2 Samuel, 337–8. Jesus is the Son of David who will build a “house” for God, a new temple made without hands. He is the Son of David whose kingdom is established forever.
    This article is part of the The Unfolding of Biblical Eschatology collection.

    Keith Mathison
  18. 8 min

    Understanding the Prophets

    Recent Scholarship_, ed. Robert P. Gordon (Winona Lake, IN: Eisenbrauns, 1995), 145. : Robertson, The Christ of the Prophets, 94. : Robertson, The Christ of the Prophets, 26; cf. pp. 407–51. : John Bright, Covenant and Promise (Philadelphia: Westminster, 1976), 15; cf. also VanGemeren, Interpreting the Prophetic Word, 89. : VanGemeren, Interpreting the Prophetic Word. : Daniel Block, "My Servant David: Ancient Israel's Vision of the Messiah" in Israel's Messiah in the Bible and the Dead Sea Scrolls, ed. Richard S. Hess (Grand Rapids: Baker Academic: 2003), 37. : VanGemeren, Interpreting the Prophetic Word, 233. : VanGemeren, Interpreting the Prophetic Word, 86. : Donald E. Gowan, Eschatology in the Old Testament, 2d ed. (Edinburgh: T&T Clark, 2000), 2.
    This article is part of the The Unfolding of Biblical Eschatology collection.

    Keith Mathison
  19. The Lord's Song over His People

    From David’s organization of the Levitical musicians (1 Chron. 25) to the book of Psalms to the song of the redeemed in Revelation 19:1–5, Scripture has much to say about the music of the covenant and its importance in worship. What we might often forget, however, is that the Lord Himself participates in this music. This is one of the points of today’s passage.
    The prophet Zephaniah spent much of his ministry speaking about the day of the Lord, a day on which unfaithful Judah and the enemies of God’s people would suffer His wrath (1:1–3:8). Much of this prophecy was fulfilled in the fall of Jerusalem and exile of Judah in 586 BC, although there remains a final day of the Lord in which all people will receive final judgment (Rev. 20:11–15). Nevertheless, Zephaniah’s prophecy is not only about judgment, for he concludes his book by looking at the future salvation of men and women from the Gentile nations and from Israel (3:9–20).
    Remarkably, while the redeemed most certainly rejoice in their liberation from sin and evil, Zephaniah tells us that the very God of the universe also sings with joy at the moment of His people’s salvation. The same Hebrew word for rejoicing is found both in 3:14 and 17; the former describes the joy of the people and the latter describes the joy of the Lord. God Himself will sing and make music as He brings His children into the kingdom of righteousness, peace, and joy.
    Such joy points to the deep affection our Father feels for His children, not on account of our worthiness but because of the simple fact that God has chosen to set His love on us (Deut. 7:6–8). It is in our Lord’s nature to love His children; this is who He is. O. Palmer Robertson comments, “Delight, joy, and singing on God’s part underscore the mutuality of emotional experience felt by God and the redeemed” (The Books of Nahum, Habakkuk, and Zephaniah, p. 339).
    God is described in Zephaniah 3:17 as the “mighty one,” language that echoes the description of the son of David in Isaiah (Isa. 9:1–7). Here, it is hinted that the creator God and covenant Lord would enter into humanity, through David’s lineage, in order to accomplish redemption. This has been done in Christ Jesus, who sings over us and leads us in singing songs of praise to our Father in heaven.

    zephaniah 3:14–20
  20. Magazine

    January 2024 Tabletalk

    The January 2024 issue of Tabletalk will provide an essential overview of the biblical and creedal teaching on the person and work of God the Holy Spirit. Modern Christians are apt to make two errors when it comes to the third person of the Trinity. On the one hand, we can underemphasize His person and work, developing an understanding of doctrine and the Christian life that neglects important aspects of the Holy Spirit or ignores Him altogether in favor of other things. On the other hand, we can emphasize the Spirit in appropriately, stressing some parts of His work at the expense of others or looking for manifestations of the Spirit not spoken of in Scripture. Moreover, many understandings of the Spirit forget His personhood, seeing Him more as an impersonal force than a divine person who has existed in loving fellowship with the Father and Son from all eternity, sharing fully in the one divine essence. This issue will seek to help readers develop a more holistically biblical view of the Holy Spirit and His critical work in history and salvation. Contributors include Burk Parsons, Derek W.H. Thomas, O. Palmer Robertson, Sinclair B. Ferguson, Nick Batzig, Jeremy Walker, Andrew M. Davis, Kara Dedert, Jonathan L. Master, R. Carlton Wynne, Jonty Rhodes, Daniel Henderson, Jason K. Allen, and Cornelis P. Venema.

    +6
    $5.00
  21. 3 min

    Who Was Robert Murray M’Cheyne?

    Robert Murray M’Cheyne is a name that many know today. His name is synonymous in many circles with love for Christ, personal holiness, regular Bible reading, fervent prayer, and near-constant evangelism. But who is the man behind the legend? To know M’Cheyne’s life story, you need to know him as a son, a student, and a servant.
    M’Cheyne the Son
    Robert M’Cheyne was born in Edinburgh, Scotland, on May 21, 1813, to Adam and Lockhart M’Cheyne. He was the youngest of five children. Achievement and athletics filled his early life. Of the former, Robert memorized the Greek alphabet as an amusement while sick as a four-year-old, signaling the numerous academic awards he eventually received. Of the latter, M’Cheyne was an eager gymnast.
    The M’Cheyne household was a devoted church family. Robert attended the Lord’s Day sermons and was known to recite the Westminster Shorter Catechism. But Robert later reflected that he “lived in heart a Pharisee” throughout his childhood.
    The light of Christ shone into Robert’s darkness during a summer of suffering. Always close with his siblings, Robert’s world was turned upside down in 1831 when his brother, William, went to India under the Bengal Medical Service. The anxiety Robert felt at the temporary removal of William was soon swallowed by the permanent removal of the oldest M’Cheyne child, David, who died on July 8, 1831, from a severe fever. Robert was particularly close with David. The elder brother was a devout Christian, sensible to eternal realities. He often pleaded with his younger brother to turn to Jesus Christ, but Robert admitted, “I thought myself far wiser than he, and would always take my own way.”
    David’s death struck a blow to Robert’s heart. It woke him to his need for grace and eternal life in Christ. Robert wrote on the anniversary of David’s death, “This day eleven years ago, I lost my loved and loving brother, and began to seek a Brother who cannot die.” The born-again son soon entered a new phase: life as a student at the Divinity Hall.
    M’Cheyne the Student
    M’Cheyne felt called to pursue the gospel ministry almost immediately after his conversion. In November of 1831, he began at the Divinity Hall at Edinburgh University when the student body throbbed with vitality. Much of the excitement belonged to Thomas Chalmers’ presence as instructor of theology. His brilliance was spellbinding, and many consider him Scotland’s greatest nineteenth-century mind.
    Chalmers took Robert under his wing, stamping various ministerial convictions upon the student’s heart. While at the Divinity Hall, M’Cheyne learned earnest evangelism, intense prayer, and the need for personal holiness. He poured his soul into his journal, panting things like, “Oh, for true, unfeigned humility.” On another occasion, he scribbled, “Oh that Christ would count me faithful, that a dispensation of the gospel might be committed to me!”
    [pullquote]
    Such a dispensation came in November of 1835 as he was named assistant to John Bonar, minister of the united parish of Larbert and Dunipace. Thus began the final season of M’Cheyne’s life, a time

    Jordan Stone

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