Tag: Bible

“Basil of Caesarea: His Life and Impact” by Marvin Jones

~ Bob Hayton ~ 1 Comment

Basil of Caesarea by Marvin JonesBook Details:
• Author: Marvin Jones
• Publisher: Christian Focus (2014)
• Format: paperback
• Page Count: 176
• ISBN#: 9781781913024
• List Price: $11.99
• Rating: Recommended

Blurbs:
“All of the makings of an important story that Evangelicals need to hear… Dr. Jones has done… Evangelicals a great favor in writing this lucid account.”
—Michael Haykin, Professor of Church History and Biblical Spirituality, The Southern Baptist Theological Seminary, Louisville, KY

“Introduces us not just to the subtlety and real acuity of Basil’s thought but to a man of great warmth and affection… challenges us as well as instructs us.”
—Michael Ovey, Principal, Oak Hill Theological College, London

“Abounding with pastoral wisdom and with the discussion of theological themes important to any era… an insightful study in human nature and how men of God respond to the shifting sands of the theological and ecclesiastical landscape…. a critical but sympathetic assessment of a remarkable pilgrim on life’s journey.”
—Paige Patterson, President, Southwestern Baptist Theological Seminary, Fort Worth, TX

Overview:
If you grew up in American evangelicalism, like I did, your grasp of church history, especially of the church fathers, may be relatively weak. Like a good fundamentalist, I grew up knowing all about D.L. Moody, George Whitfield, and Billy Sunday. I also had heard of Martin Luther and John Calvin, although I had more suspicion of them. But the church fathers were Roman Catholics from who knows when, and they didn’t have anything to teach me.

This idea, mind you, was “caught,” not “taught.” Church history has much to teach us, and the church fathers wouldn’t so easily fit into the mold of Catholicism as we know it. The early church fathers, especially, are worthy of study, and to them we owe thanks for an orthodox understanding and articulation of such important doctrines as the deity of Christ, the Trinity, and the deity of the Holy Spirit.

Basil of Caesarea (329-379 AD), a Greek-speaking Bishop in what is now Turkey, was so important a figure in the fight for biblical orthodoxy, that he is remembered as Basil the Great. He may be the most significant church father that most people haven’t heard of. Athanasius gets more notoriety for defending the Trinity contra mundum (against the world), but Basil was right there with him. Basil’s writings against the Arians, and his work On the Holy Spirit, helped to provide the church with some of the terminology that would eventually make up the orthodox definition of the Trinity: “one essence, but three persons.”

Marvin Jones provides a useful introduction to Basil’s life and thought in Basil of Caesarea: His Life and Impact. The book is short and accessible and aims to allow Basil to influence the modern Evangelical church. Due to a collection of 350 letters of Basil to his impressive family (his father, sister and brother are all considered saints by the Eastern Orthodox Church) and others, we know more about Basil than any other Christian of the ancient church with the exception of Augustine of Hippo. Basil wrote on a variety of topics too. He aimed at reforming the liturgy or worship of his church, he appreciated but also critiqued monasticism, writing a helpful book with rules geared toward reforming the movement. He interacted with several key figures of the day and became more and more orthodox in his understanding of the Trinity over the course of his ministry. He even left us two series of sermons, one of which is one of the earliest known literal interpretations of the book of Genesis, including a defense of literal 24-hour days in Genesis 1.

Excerpt:
This excerpt focuses on Basil’s capable defense of the deity of Jesus Christ.

Basil reviewed [his opponents’] rationale by stating, “They say that the Son is not equal to the Father, but comes after the Father. Therefore it follows that glory should be ascribed to the Father through Him, but not with Him. With Him expresses equality but through Him indicates subordination.”

Basil refuted this concept with a discussion on the word after. Basil asked, “In what way do they say that the Son is after the Father? Is He later in time, or in rank, or in dignity?” The issue is that one cannot conceive of the Father without the Son as if there was an interval in their relationship or existence. He quoted John 1:1 and focused upon the word was as settling the issue of the Son’s eternality. Basil stated, “No matter how far your thoughts travel backward, you cannot get beyond the was. No matter how hard you strain to see what is beyond the Son, you will find it impossible to pass outside the confines of the beginning. Therefore, true religion teaches us to think of the Son with the Father.” (Kindle location 2106-2112)

Evaluation:
This book does what it aims to do: it introduces the reader to Basil and the theological debates of his era. In reading some of Basil’s arguments and by considering the doctrines debated, I am impressed by his forceful and clear grasp of the significance of the doctrine of God, and his recognition of the key place that Scripture, over and above tradition, holds. His literal approach to Genesis and his reformer’s approach to monasticism should make studying important and relevant for today’s church.

This book and others in the “Early Church Fathers” series, would make for a great supplement to a homeschool or Christian school curriculum. Many parents, like me, should also read up on this forgotten father. I highly recommend this brief work, and hope that Basil’s passion for the truth will continue to bless the wider church, now and always.

Series Description:
The “Early Church Fathers” series relates the magnificent impact that these fathers of the early church made for our world today. They encountered challenges similar to ones that we face in our postmodern world, and they met them with extraordinary values that will encourage and inspire us today.

About the Author:
Dr. Marvin Jones is the Assistant Professor of Church History and Theology, Louisiana College, Pineville, Louisiana, and the Chairman of the Christian Studies Department.

Where to Buy:
• Christianbook.com
• Amazon.com
• Direct from Christian Focus

Disclaimer:
This book was provided by the publisher for review. I was under no obligation to offer a favorable review.

Commentary Roundup: “A Commentary on Judges and Ruth (Kregel Exegetical Library)” by Robert B. Chisholm, Jr.

~ Bob Hayton

A Commentary on Judges and Ruth (Kregel Exegetical Library)Commentary Roundup posts are a series of short reviews or overviews of Bible commentaries. I’m working my way through a variety of commentaries, new and old, and hope to highlight helpful resources for my readers.

Book Details:
• Author: Robert B. Chisholm, Jr.
• Publisher: Kregel Academic (2013)
• Format: hardback
• Page Count: 688
• ISBN#: 9780825425561
• List Price: $39.99
• Rating: Highly Recommended

Publisher’s Description:
A thorough exegetical and homiletical analysis of each passage of Judges and Ruth.

This commentary sheds exegetical and theological light on the books of Judges and Ruth for contemporary preachers and students of Scripture. Listening closely to the text while interacting with the best of scholarship, Chisholm shows what these books meant for ancient Israel and what they mean for us today. In addition to his perceptive comments on the biblical text, he examines a host of themes such as covenants and the sovereignty of God in Judges, and providence, redemption, lovingkindness, and christological typology in Ruth.

Of special interest is Chisholm’s introduction to Judges. In it he asks and answers some difficult questions: What is the point of Judges? What role did individual judges play? What part did female characters play? Did Judges have a political agenda?

Chisholm offers astute guidance for preachers and teachers by not only providing insightful exegetical and theological commentary but also by offering homiletical trajectories for each passage to show how historical narrative can be presented in the pulpit and classroom for rich, responsible sermons and lessons.

Commentary Type:
This is a technical/semi-technical commentary that provides both a detailed exegetical analysis of the Hebrew text and a variety of homiletical helps for applying the message of the text for today’s hearers.

Structure and Features:
Robert Chisholm’s Commentary on Jugdes and Ruth is organized in such a way as to provide the most help for the busy preacher or teacher who will use this volume to help in preparing to teach through these books for the benefit of the church.

Each Bible book gets a detailed and incredibly helpful introduction. Questions of authorship, date and genre are covered, as are practical concerns like what to make of the dates in Judges, and how best to understand the structure of the content in each book. Chisholm displays a concern for the literary and canonical context of these books, spending some time discussing where Ruth should fall in the order of the canonical order, and how each book fits into the larger themes of this section of the Bible. Included in the introduction are a survey of available commentaries for each book, and a helpful discussion of homilitecial strategies and a sample sermon series for each book.

After the introduction, each Bible book is divided into sections. Each section of the text is then methodically studied: first the translation (Chisholm’s own, a slightly revised version of that he supplied for the NET Bible) is provided in segments, line by line – and arranged in such a way as to highlight the narrative structure. Clauses are categorized as “sequential” or “consequential,” “resumptive” or “supplemental,” “focusing” or “dramatic,” and etc. Back in the introduction, Chisholm gives an explanation of the narrative structure of each book and which Hebrew grammatical clues (wayyiqtol and weqatal clauses, negated and asyndetic perfects, and more) lead him to these syntactical conclusions. Important translational and syntactical notes appear in the footnotes in this section (and the footnotes are nice and easy to read, as is the font throughout the volume).

After offering the text and structure, the commentary provides an outline and then discussion on the literary structure. Next is a detailed exposition section, followed by an application section which fleshes out the thematic emphases, theological principles, and offers homiletical trajetories and preaching ideas. Finally an extensive list of references follows to round out the volume.

Excerpt:
This excerpt is taken almost at random, it illustrates Chisholm’s attention to detail and interaction with the Hebrew text. Normally Chisholm will offer translations for Hebrew words in the commentary, but not always, as this passage illustrates. I am not going to reproduce the ten footnotes that are interspersed throughout this section. Hopefully this excerpt will give you a flavor of Chisholm’s care in handling the text. The section concerns Judges 5:24-27.

Willing, able, and energetic Jael stands in stark contrast to unwilling, passive, and accursed Meroz (vv. 24-27). She receives a special blessing for her loyalty to Israel and the Lord. When opportunity came her way she marshaled her cunning and strength to destroy the enemy general.

This poetic account abridges and streamlines the earlier narrative in some respects, but also highlights Jael’s cunning and effectiveness through additional information and the poetic device of repetition. In the poem we read nothing of Sisera’s arrival or of Jael’s initial gestures of apparent concern. Instead the focus is on her offer of milk. The narrative tells how she gave him milk when he asked for water; the poem adds that she brought him curdled milk in a bowl fit for a noble, which he must have seen as an obvious gesture of loyalty. The poem mentions nothing of Jael’s tucking Sisera into bed; instead it focuses on the deadly deed. The narrative account uses only one verb to describe the murder stroke (see 4:21); the poem employs four synonyms, emphasizing the deadly force of the blow and forcing us to replay it in our minds. The narrative, while describing how the peg went through his skull into the ground, notes simply that he died (4:21-22); the poem uses seven finite verbal forms (כּרע and נפל appear three times each, and שׁכב once) to emphasize the efficiency and finality of the deed). The repetition serves to “slow the action almost to a standstill in order to allow the audience to vent their hatred of the Canaanites as they savor Sisera’s fall.” It also repeats the location of his death (“between her legs”) to set up an ironic connection with verses 28-30 (on which, see below), and concludes with a resounding passive form, “murdered” (שׁדוּד, literally, “violently destroyed, devastated”).

The narrative informs us that Jael killed Sisera while he was fast asleep (4:21), but the poem depicts her deed as a heroic military act. It makes no reference to Sisera sleeping (though v. 25b might suggest as much) and describes Jael’s actions as an aggressive attack–she grabs her weapons and strikes. It then depicts Sisera as slumping to his knees and falling to the floor, as if she struck him down while he stood before her. Rather than trying to harmonize the accounts at the literal, factual level, it is probably better to see the poem as a creative figurative version of the story designed to magnify Jael and to lampoon the Canaanite general, whose capitulation to Jael’s deceit was tantamount to being defeated by her in hand-to-hand combat. For a warrior to die at the hands of a woman was considered utterly humiliating (see Judg. 9:54), but in this case it was appropriate, for the fleeing Sisera is viewed as cowardly. (pg. 240-243)

Evaluation:
This is an accessible and immensely helpful volume. It is written with a pastoral heart. I appreciated its Christological emphasis, and willingness to examine the typological connections between Judges and Ruth and the other books of the Bible (as in Othniel’s identity as the archetypal judge against whom David must measure up, and the echoes of Samson’s shortcomings in Saul’s inglorious career as outlined in the books of Samuel).  The discussion on the dates in Judges was incredibly helpful, as was the section on the role of female characters in Judges, and how they pave the way for Hannah’s account which opens up 1 Samuel.

Chisholm has a mastery when it comes to Hebrew grammar, and I appreciate how he interacts with the text and helps us see the narrative flow intended by the biblical author. His eye for literary connections and the interplay of various genres, make this volume more useful and full-orbed. His interaction with the full breadth of scholarship related to these books, inform and guide the reader in their study of the text.

This commentary is a must-have for every pastor. The combination of practical and homiletically helpful, with technical and exegetically robust is unmatched. No matter your level of familiarity with Hebrew, interacting with this volume will be worth your time. If you skip the footnotes and just interact with the text you will still be rewarded for your effort. I highly recommend you consider picking up this volume and exploring other titles in the Kregel Exegetical Library.

About the Author:
Robert B. Chisholm Jr. (ThD, Dallas Theological Seminary) is Department Chair and Professor of Old Testament Studies at Dallas Theological Seminary. He is a translator and the Senior Old Testament Editor of the NET Bible. Chisholm’s other publications include Interpreting the Minor Prophets, Handbook on the Prophets, and A Workbook for Intermediate Hebrew.

Where to Buy:
• Westminster Bookstore
• Christianbook.com
• Amazon.com
• Direct from Kregel

Disclaimer:
This book was provided by Kregel Academic. I was under no obligation to offer a favorable review.

“A Loving Life: In a World of Broken Relationships” by Paul Miller

~ Bob Hayton

A Loving Life by Paul MillerBook Details:
  • Author: Paul E. Miller
  • Category: Christian Living
  • Book Publisher: Crossway (2014)
  • Page Count: 172
  • Audio Publisher: christianaudio (2014)
  • Audio Length: 6 hours – unabridged
  • Read by: Arthur Morey
  • Format: audiobook
  • ISBN: 9781433537325
  • List Price: $12.99 / $14.98 (audio)
  • Rating: Must Read

Blurbs:
“I’m not exaggerating when I say that this is the most honest, timely, and helpful book I’ve ever read about the costly and exhausting demands of loving well. And at the same time, A Loving Life is the most faithful, alluring, and encouraging presentation of God’s love for us in Jesus I’ve fed on in years. These two themes go hand in hand. Through the biblical story of Ruth, Paul Miller gives us hope, not hype—the freedom to suffer well, stay present, and live expectantly in all of our relationships. Thank you, Paul, for making the gospel more beautiful and believable to me.”
—Scotty Smith, Teacher in Residence, West End Community Church, Nashville, TN

“The word love is often either a vague sentiment or just another four-letter word. But in Paul Miller’s hands, the quiet, compelling reality emerges. You will witness how love is thoughtful, principled, courageous, enduring, and wise—all the things you know deep down it should be. And even more than those fine things, you will be surprised and delighted at how true love is grounded in God.”
—David Powlison, Christian Counseling and Educational Foundation

“A Loving Life is a worthy successor to Paul Miller’s much-appreciated book on prayer. It is a careful, thorough analysis of the book of Ruth, understanding it as a love story and making good applications to our own experiences and needs for love. Paul here shows not only a deep understanding of God’s Word, but also a rich knowledge of human nature, both in the ancient world and today. He offers biblical responses to many of the misunderstandings and problems we have with love of all kinds. May the Lord give this book a broad readership!”
—John M. Frame, J. D. Trimble Chair of Systematic Theology and Philosophy, Reformed Theological Seminary

Overview:
Like he did with A Praying Life, Paul Miller once again has given us a book that doesn’t fit the mold. This is not just any old book on Christian love. This book turns love inside out and gives hope and help to readers at all stages of their Christian life.  A Loving Life: In a World of Broken Relationships describes the perils and pitfalls, as well as the promise and pleasure of love.

Miller begins with a personal story from a man he has counseled. The man was a former elder at a conservative evangelical church who walked away from his wife and dove headlong into immorality. Stories like this, and the counseling insights Miller shares illuminate this book. Miller’s insights into love and the human heart, stem from Scripture and ring true. His application is always poignant and helpful. ANd the stories of real one-on-one ministry flesh out the theory of his approach with real tangible spiritual fruit in the here and now.

But Miller’s book is not about his own experiences. He anchors it all on a careful exegetical look at the book of Ruth. Ruth’s story, of course, may very well be the greatest love story ever told. And it has much to teach us about what it means to love unconditionally, and to live in Christian hope.  Miller’s account is shaped and ruled by the gospel, and he brings us back over and over again to the importance of gospel-centered living.

Quotable:
“Whatever the source of the broken relationship, the result remains the same—the loneliness of a fairy tale gone bad. What do you do when you are abandoned by your husband? How do you survive when no matter how much love you pour into your wife, she becomes more demanding? How do you endure in love? How do you endure without love when you long to get married? How do you keep your spirit from shutting down?

To these modern widows and widowers, I write this book—to en­courage you, to give you a hope and a future. We’ll pursue that by joining two ancient widows, Ruth and Naomi, on their journey. The book of Ruth is an ideal narrative for our post-Christian world, where breaking covenants—not enduring in love—is the new norm. Ruth offers a tem­plate for love that understands both the craziness of our modern world and a way forward. Ruth is all about surviving and even thriving in a collapsing world.” (p. 14)

See also this excerpt from Crossway.org.

Evaluation:
Having been incredibly blessed by Miller’s previous book, A Praying Life, the format of A Loving Life took me by some surprise. But as the book developed, I found myself enjoying the account of Ruth more and more, and seeing how it truly dovetailed with Miller’s thoughts on love and his counsel for dealing with broken relationships and living out our faith in this broken world. This book may be a slower and harder read than the earlier volume, but it repays any effort spent to mine its riches. Miller’s wisdom and insight into the struggles of human suffering shine through its pages. His personal experience of ministry (including to his own autistic daughter) give a depth to his thoughts. You feel like you are sitting down over a cup of coffee with an incredibly open and helpful friend as you read this book. And this friend repeatedly points you to a greater walk with Christ and a deeper understanding of yourself and the glory of the gospel.

I listened to the Christianaudio.com version of this title, and found it a blessing to tune into Ruth’s exciting story on my drive each day to work and back. The reader of the audiobook was easy to understand and hear, and his voice was warm and encouraging. I didn’t miss endnotes (if there were any) and it was easy to follow along even though the book was broken up into smaller pieces than it  may have been if reading the book in another format.

Recommendation:
If you haven’t read anything by Paul Miller before, I encourage you to give this title a try. His approach is similar in spirit to what you may get from Timothy Keller or some of the authors connected with the Christian Counseling and Education Foundation (CCEF). This is biblical counseling at its gospel-centered best. I highly recommend it.

About the author:
Paul E. Miller is executive director of seeJesus as well as the best-selling author of A Praying Life, among other works. With the help of his ministry staff, Miller creates and conducts interactive discipleship seminars throughout the world. He and his wife, Jill, live in the Philadelphia area and have six children as well as a growing number of grandchildren.

Where to Buy:
  • christianAudio.com
  • Westminster Bookstore
  • Amazon
  • Christianbook.com
  • Crossway.org

Disclaimer:
This book was provided by christianaudio.com. The reviewer was under no obligation to offer a positive review.

“IFBx”: A Definition

~ Bob Hayton ~ 4 Comments

Recently the question came up in a discussion group I’m a member in, as to what the term “IFBx” stands for. Defining that term is an interesting exercise and worthy of its own post.

I first heard the term from Ryan DeBarr, who was a regular at the FFF (Fighting Fundamentalist Forums) back in the day, and who had a blog back in the mid 2000’s. It stands for “Independent Fundamental Baptist extreme” or extreme IFB. I can’t remember all the details surrounding the use of the term, and I’m sure everyone uses it differently.

In my case, very soon after abandoning the IFB movement altogether, I came to realize that I was overstating things on my blog. I clarified my critique of fundamentalism to hone in on the IFBx part of fundamentalism more particularly. I have maintained since then (early 2006) that I do not believe everyone should abandon the IFB movement wholesale. There are healthy IFB churches and a positive trajectory to be found in many branches of the movement. Furthermore, Fundamentalism has much to teach Evangelicalism about the weightiness of truth and the importance of holiness. Far too often such matters are brushed off as “legalistic” without a second thought. That being said, there is much that is not healthy in IFB churches and particularly among those I would consider extreme fundamentalists.

To help flesh out more fully what I mean, I’m going to string together two excerpts from earlier posts that I think still capture the heart of what I believe should be understood by the term “IFBx”:

Fundamentalism describes the position of adhering to the fundamentals of the faith and also being willing to separate over these fundamentals. For independent Baptists, such separation usually extends to believers who cooperate with those who deny one or more of the fundamentals. And the movement dictates how such separation looks and around which personalities it centers.

Hyperfundamentalists, also known as IFBx, elevate cultural standards to the level of doctrine, and separate accordingly. Many leaders in this group exert an inordinate control over the lives of their followers, and demand an almost cultish loyalty. This group also maintains extreme positions, often holding to an almost-heretical KJV-only position.

Admittedly, the division between these two groups can be somewhat arbitrary. And we are obviously speaking in generalities. There are similarities between both groups, and that is part of the reason why I have left independent Baptist fundamentalism altogether. But the differences remain. And these differences can be very large and defining…

[excerpted from “Responding to Error: A Comparison Study between Fundamentalism and Hyperfundamentalism“]

The [branch of] fundamentalism I came from is often termed IFBx (extreme fundamentalism). I think the definition fits, although I tend to think an asterisk is called for. My alma mater, for instance, is not into the blatant man worship and ultra traditionalism which permeates those who rightfully own the IFBx label. They find Scriptural reasons (using sound hermeneutical methods, for the most part) for the standards and positions they adhere to. In fact, I am thankful for the emphasis on Scripture and a serious devotion to Christ that I inherited from this branch of fundamentalism.

It is the positions they hold and how tenaciously they hold them, which makes that branch of fundamentalism extreme. Some of the positions they hold, such as KJV onlyism and the teaching that women should not wear pants are extreme in the sense that there is so little clear teaching in Scripture which demands these positions. The few verses claimed to support them have other obvious interpretations available. Yet only one interpretation is allowed. Other positions which may have a larger Scriptural support, are held in such a way as to say that only their own interpretation is correct. If one is not pre-trib rapture, or if they hold to less than conservative music style, or if they hold to any form of Calvinism, they are not only wrong, but worthy of censure and separation. The broader movement of fundamentalism might limit fellowship to some degree over these issues, but they do not “write off” those who hold differing views to the extreme degree that IFBx fundamentalists do.

A further consideration here comes with regard to the extreme emphasis on loyalty and allegiance to personalities. IFBx fundamentalists view any departure from their list of required positions as compromise and disloyalty. This sector of fundamentalism also places an undue emphasis on authority. Any questioning of a position, however sincere and non threatening, is viewed as an attack and a threat to the leader’s ministry. Such a situation begs a complicit adherence to the authority’s list of do’s and don’ts and facilitates an unhealthy separation of external conformity and internal heart worship. With such a stress on outward conformity, it is easy to seek to gain acceptance by men while neglecting the matters of the heart. While the particular circles of fundamentalism I came from were not as extreme in this regard as other IFBx groups, they still hold an undue emphasis on loyalty and conformity, which again puts them as IFBx* in my book.

Within this branch of fundamentalism, there is no liberty to contemplate changing one’s positon on a point or two. Any capitulation from any small point is seen as a departure from fundamentalism en toto, and in reality a departure from the faith! Thus, any break from this branch of fundamentalism (at least a break made by someone who was whole-heartedly embracing all of the points to begin with) is necessarily very dramatic and often final. It also results in much pain in the one leaving. When one emerges from extreme fundamentalism, they do so with a lot of disorientation and a feeling that they will never fit in anywhere ever again! More than doctrinal positions and standards are left behind, one’s very identity is left behind. In a lot of ways, it is very similar to leaving a cult.

[excerpted from “A New and Improved ‘About This Blog’“]

Feel free to chime in and give your thoughts on what IFBx should or shouldn’t mean. Where are you in your assessment of the IFB movement, and more importantly, in your journey of faith?

Quotes to Note 37: A.W. Pink on God’s Patience

~ Bob Hayton

I am helping to teach an adult Sunday School series on God’s attributes. Each week we are gathering excerpts from systematic theologies or other books, as a reading for those who wish to study the next week’s topic out further in advance. One of the recent excerpts I found was from A.W. Pink on God’s patience. The section quoted below, is from his short book The Attributes of God (available online). I found this concept helpful in understanding and appreciating God’s incredible patience in a new light.

Stephen Charnock, the Puritan, defines God’s patience, in part, thus:

It is part of the divine goodness and mercy, yet differs from both. God being the greatest goodness, hath the greatest mildness; mildness is always the companion of true goodness, and the greater the goodness, the greater the mildness. Who so holy as Christ, and who so meek? God’s slowness to anger is a branch…from His mercy: “The Lord is full of compassion, slow to anger” (Psa 145:8). It differs from mercy in the formal consideration of the object: mercy respects the creature as miserable, patience respects the creature as criminal; mercy pities him in his misery, and patience bears with the sin which engendered the misery, and is giving birth to more.

Personally, we would define the divine patience as that power of control which God exercises over Himself, causing Him to bear with the wicked and forbear so long in punishing them. In Nahum 1:3 we read, “The Lord is slow to anger and great in power,” upon which Mr. Charnock said:

Men that are great in the world are quick in passion, and are not so ready to forgive an injury, or bear with an offender, as one of a meaner rank. It is a want of power over that man’s self that makes him do unbecoming things upon a provocation. A prince that can bridle his passions is a king over himself as well as over his subjects. God is slow to anger because great in power. He has no less power over Himself than over His creatures.

It is at the above point, we think, that God’s patience is most clearly distinguished from His mercy. Though the creature is benefited thereby, the patience of God chiefly respects Himself, a restraint placed upon His acts by His will; whereas His mercy terminates wholly upon the creature. The patience of God is that excellency which causes Him to sustain great injuries without immediately avenging Himself. He has a power of patience as well as a power of justice. Thus the Hebrew word for the divine longsuffering is rendered “slow to anger” in Nehemiah 9:17, Psalm 103:8, etc. Not that there are any passions in the divine nature, but that God’s wisdom and will is pleased to act with that stateliness and sobriety which is becoming to His exalted majesty.

In support of our definition above let us point out that it was to this excellency in the divine character that Moses appealed, when Israel sinned so grievously at Kadesh-Barnea, and there provoked Jehovah so sorely. Unto His servant the Lord said, “I will smite them with the pestilence and disinherit them.” Then it was that the mediator Moses, as a type of the Christ to come, pleaded, “I beseech Thee, let the power of my Lord be great, according as Thou hast spoken saying, The LORD is longsuffering” (Num 14:17). Thus, His “longsuffering” is His “power” of self-restraint.

Again, in Romans 9:22 we read, “What if God, willing to shew His wrath, and to make His power known, endured with much longsuffering the vessels of wrath fitted to destruction.” Were God to immediately break these reprobate vessels into pieces, His power of self-control would not so eminently appear; by bearing with their wickedness and forbearing punishment so long, the power of His patience is gloriously demonstrated. True, the wicked interpret His longsuffering quite differently—”Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Eccl 8:11)—but the anointed eye adores what they abuse.

“The God of patience” (Rom 15:5) is one of the divine titles. Deity is thus denominated, first, because God is both the Author and Object of the grace of patience in the saint. Secondly, because this is what He is in Himself: patience is one of His perfections. Thirdly, as a pattern for us: “Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuffering” (Col 3:12). And again, “Be ye therefore followers [emulators] of God, as dear children” (Eph 5:1). When tempted to be disgusted at the dullness of another, or to be revenged on one who has wronged you, call to remembrance God’s infinite patience and longsuffering with yourself.