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Jesu, Juva

Archive for the ‘Love of God’ Category


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Love is a refreshment and almost a kind of resurrection.

—Peter Leithart, commenting on imagery in the Song of Songs, including patterns of seven that hint at new creation, and kisses that evoke, among other things, the breath of life.

Written by Scott Moonen

February 22, 2019 at 9:29 am

Singing and slaying

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The Rohirrim sing oft in battle:

Merry and Pippin heard, clear in the cold air, the neighing of war–horses, and the sudden singing of many men. The Sun’s limb was lifted, an arc of fire, above the margin of the world. Then with a great cry the Riders charged from the East; the red light gleamed on mail and spear.

And much later:

And then all the host of Rohan burst into song, and they sang as they slew, for the joy of the battle was on them, and the sound of their singing that was fair and terrible came even to the City.

See also: Worship is warfare, Treebeard, Worship is warfare (2)

Written by Scott Moonen

December 9, 2018 at 7:31 pm

Common disgrace

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In a recent post, I argued that Klaas Schilder was wrong in rejecting the notion of common grace. Schilder writes in chapter 18 of his book Christ and Culture:

Certainly, it is true that sin is being “restrained” and that the curse has not been fully poured out upon the world. However, the same thing can be said about the obedience which in Christ Jesus was again permitted to become a gift of God’s free grace and which by the power of Christ’s Spirit also was able to become a gift of this favour. Whoever calls the restraining of the curse “grace” should at least call the “restraining” of the blessing “judgment.”

He goes on to argue that God’s plan both to judge and to save a certain number of men requires as its very precondition the prolonging of time. Thus he says, this patience of God in the case of unbelievers cannot be exercised for the purpose of showing grace, since it is solely for the purpose of showing judgment:

This prolongation and development are no grace. Nor are they curse or condemnation. That is to say, if one wants to use these terms in a serious way. They are the conditio sine qua non of both, the substratum of both.

As I argued earlier, and as D. A. Carson develops in his book, The Difficult Doctrine of the Love of God, the fallacy here is Schilder’s insisting that God cannot be doing two things at once. Intermediately, God is showing genuine love, kindness and patience toward unbelievers. Ultimately, God intends to judge them. The two of these are not inconsistent.

Returning to Schilder’s charge that we should have to speak of a kind of “common judgment,” I think there is actually a sense in which he is right, except we should adopt the term “common injustice” or “common disgrace.” By this I mean that there is a kind of injustice or disgrace when salvation, vindication and deliverance are delayed. With Job, the Psalmist and others, we have a real basis on which to ask God “how long?” However, like Job, we must be willing to accept the answer that God is doing something greater, beyond our understanding, that the vindication we are waiting for is delayed for some greater purpose.

So, then, we have a kind of “common grace” which is the present patience and longsuffering of God toward unbelievers who will one day suffer his wrath; and a kind of “common disgrace,” which is the present suffering of believers for Jesus’s sake, who will one day be completely vindicated in him.

Written by Scott Moonen

June 15, 2013 at 7:30 pm

Posted in Common Grace, Love of God

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It would be difficult to call a single book my best theological purchase ever, because of the different ways that books can come to us at just the right time and can interact with and build upon each other. Lewis was a particular help to me because I was in a season of doubt. If Van Til hadn’t taught me to be a conscious Calvinist, I would never have needed Carson to steer me out of the hyper-Calvinist ditch, nor would I have been willing to work hard enough at Vos to learn more. And Middle-earth and Narnia are clearly in the running. Plus, I just haven’t read enough to be making such lofty pronouncements.

But realizing this, and even though I’m only partway into it, in my own small way I think the James Jordan audio collection will stand as my best theological purchase ever. Jordan has really incredible insights into the Bible. There are many books worth of material here; five months in and I have only made it through his Genesis lectures and partway into Exodus. But I am hooked, and if nothing else, I feel much better prepared and much more excited for family Bible reading. Jordan has the ability to illuminate many of the “weird” parts of the Bible so that they begin to make sense, and I’m having to give up some patronizing attitudes toward parts of history. It’s exciting to see someone wrestling with why God gave us particular details or obscure passages, even if we don’t have yet have enough information to answer that in every case. Jordan is constantly drawing out vast connections throughout Scripture, including rich symbolism and typology. Here’s a small but surprising example: combining Genesis 39:1, 39:20-23, and 41:10, we see that Joseph never left Potiphar’s house in his imprisonment! It is not clear whether the “keeper of the prison” is Potiphar himself or another of Potiphar’s servants. Regardless, Potiphar seems to have recognized that God blessed him through Joseph, and perhaps even recognized Joseph’s innocence (which would heighten the injustice of Joseph’s imprisonment).

This week I am listening to Jordan’s comments on Exodus 21. While drawing connections to related passages elsewhere in the Pentateuch, he observes that Hebrew uses a single word, goel or ga’al, to convey both the idea of the kinsman redeemer and the avenger of blood. So the word conveys a person’s status as next-of-kin as much as it does these distinct responsibilities attached to it. Jordan has several valuable observations to make on the blood avenger; in particular, he distinguishes it from a mere family feud by showing it to be a real civil responsibility to guard against bloodguilt (Numbers 35:30-34). Otherwise the land itself will rise up to serve as avenger instead (as in Genesis 4:10-12, Leviticus 20:22, Leviticus 26:18-20). Considering the cities of refuge, Jordan points out that the death of the high priest’s cleansing the land (Numbers 35:28) is another type of Jesus.

Jordan also makes the fascinating offhand remark that this dual use for goel lends further support for the doctrine of particular redemption (or limited atonement). First, it is not possible to identify Jesus as redeemer in the abstract: he is the redeemer of particular individuals who share a kinship with him. Second, we cannot separate the office of redeemer from that of avenger: as a redeemer there are others estranged from him who will suffer his vengeance. Like so many other things, it comes back to adoption.

I’m not trying to prove the doctrine of particular redemption in offering this, and if I were I would take pains to guard against the hyper-Calvinist idea that there is simply no sense in which Jesus shows kindness to those who perish, or in which he died for the sins of the whole world. But as someone who holds to particular redemption, this is a neat confirmation, as well as a great example of the sort of depth that Jordan routinely offers even in passing comments.

Picture source: Rembrandt.

My Song is Love Unknown

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Toby Sumpter considers the wonder of God’s love. Audio below, text here.

My song is love unknown
My Savior’s love to me
Love to the loveless shown
That we might lovely be.

Written by Scott Moonen

June 20, 2010 at 9:00 pm