Reviewed by Rev. Shane Lems

Petrus Dathenus was a laborer for Reformed churches in the mid to later sixteenth-century. He preached and taught in Dutch Reformed churches; he also translated the newly written Heidelberg Catechism into Dutch in 1563 and published a metrical Psalter for singing. Dathenus had a hand in many liturgical resources for Reformed churches, including the forms for the administration of baptism and the Lord’s Supper. Interestingly, with others of his day, he literally carried his pulpit on his back and preached from town to town, sometimes to crowds as large as ten or fifteen thousand.

One influential booklet that Dathenus penned was De Paarl der Christelijke Vertroosting (The Pearl of Christian Comfort). This booklet was originally a series of letters that Dathenus wrote to Elizabeth DeGrave to help her on spiritual matters. After his death, they were published in book form in 1624. This series of letters reads a bit differently than books today, because it is a dialogue. Joel Beeke notes that in this era and location in Holland, dialogue was a popular way to correspond with friends. This book, then, is a fictional dialogue between Dathenus and Elizabeth, a dialogue to help comfort her troubled soul.

Elizabeth comes to Petrus in a terribly sorrowful mood, so dejected that “one would almost become depressed just by looking at you” (p. 1). As is soon evident, Elizabeth’s soul is frightened because of the demands of the law, demands that she just cannot keep no matter how hard she tries. Dathenus quickly realizes her error: “It seems to me that your sorrow is such a sorrow, and arises out of a great misunderstanding, which is that you do not distinguish between the law and the gospel because you do not rightly know the Lord Jesus” (p. 2). He then exhorts Elizabeth for more than eighty pages to learn to regard Jesus not as another fierce Moses, an accuser and condemner, but as an Advocate and Savior as he is, properly (Ibid.). Indeed, “we say that God’s ministry is divided into the distinct parts of law and gospel” (p. 7). As well as a clear law/gospel distinction, Dathenus trains Elizabeth in other biblical themes such as faith alone, imputation, and gratitude for salvation.

This booklet is a counseling booklet in the spirit of the Reformation. As I was reading it, several times I thought I heard hints of Luther’s story as he regarded Christ as a severe judge before his conversion. As many know, a huge emphasis of Luther was to properly divide the Word—law and gospel—for no one can be a Christian teacher if he or she does not do that. This book divides the Word rightly. Dathenus walked in Ursinus’ footsteps, as Ursinus in his Commentary on the Heidelberg Catechism also stressed loudly the duty for Christians—especially teachers and preachers—to distinguish between the two parts of the Bible, the law and gospel. This booklet follows Reformation teaching.

Dathenus' letters are full of Scripture. The average page has at least four clear Scripture citations as well as several alluded verses. He knew Scripture well, and he knew the difference between command and promise, law and gospel. His whole counseling method was governed by this distinction. Not only is this book a helpful tool for understanding the Reformation, it is also a great resource for living the Christian life and counseling troubled souls. Since it is written in a genre that is somewhat foreign to us, it may not be the most exciting book you’ve ever read, but it certainly is worth the effort. Also, since it is only 87 pages, it is not overly daunting. I highly recommend it!

Reviewed by Rev. Shane Lems

Around 880 AD, a priest and monk named Ratramn (or Bertram) in Corbey, France, wrote a treatise on the Lord’s Supper. Charles the Bald requested Ratramn to write this booklet to oppose the view of Paschasius Radbertus, another priest and monk in the medieval Christian church. Radbertus essentially set forth what would later be known as the Roman doctrine of transubstantiation. Ratramn opposed that view in this little treatise, arguing from Scripture and earlier church fathers for what is now called a Reformed view of the Supper (see the Belgic Confession of Faith 35, for one example).

The historical reception of this book is varied. Of course, many later Roman Catholic theologians would reject and refute it, while others in and outside the pale of the Roman church would accept and embrace it. For example, English reformer Bishop Nicholas Ridley (martyred in 1555), said that Ratramn “was the first that pulled me by the ear, and forced me from the common error of the Roman church, to a more diligent search of Scripture and Ecclesiastical writers on this matter.” Francis Turretin in his Institutes also lauds this treatise in his discussion of the Lord’s Supper.

The treatise is clear, concise, and to the point. Ratramn opens by clearly setting forth the two options. Do the elements contain Christ’s body and blood “to the eye of faith alone” or in them does our “sight gazeth on that body outwardly?” (p. 3). Ratramn goes on to explain figures of speech in Scripture, including statements like I am the living bread and I am the vine: “for substantially Christ is not Bread, nor is Christ a Vine, nor are the Apostles Branches” (p. 4). These are figures of speech which direct us to a spiritual truth.

Another helpful section is paragraph XLIII (p. 24), where Ratramn discusses the visible/invisible and outward/inward aspects of the Holy Supper. “Whence they are called the Body and Blood of Christ, because they are received not as what they outwardly appear, but as they are made inwardly by the operation of the Spirit of God.” As our bodies are physically fed and sustained by the bread and wine, so are our souls refreshed and nourished by the living Bread, Christ (Ibid.). Ratramn is clear: “For in its nature it is bread, but sacramentally it is the true body of Christ, as the Lord Jesus Himself declareth, ‘this is my body’” (p. 30). Almost 700 years later, the Reformation and Reformed orthodox would use nearly the exact same statements in describing the Supper.

There are many other clear discussions of sacramental language, the spiritual feast in the Supper, and biblical support for Ratramn’s position in this treatise. He also has extensive quotes from the church fathers, including Ambrose, Hierom, Augustine, Fulgentius, and others. Clearly, Ratramn views himself not as an inventor or innovator, but a follower of those who had gone before him. He even says that he was “not leaning to my own wit, but following in the steps of the Holy Fathers (p. 3).

I highly recommend reading and studying this short treatise for a few reasons. First, it is indeed a wonderful exposition of the spiritual feast we have in the Lord’s Supper: it is devotional. Second, it shows that Calvin didn’t make up his “spiritual” understanding of the Lord’s Supper: it is a good lesson in historical theology. Third, it is relatively easy to read, which makes it a good tool for teaching and learning: it is doctrinal. This book can be found in its entirety on Google Books, and even if you’re on a tight budget, you can print and staple this short book for a very low cost. Google Books also has the original Latin version if you want to compare the English and the Latin. The book is simple, short, clear, helpful, and inexpensive. There are no excuses why you shouldn’t read it!

Reviewed by Rev. Shane Lems

In a word, this book is a workout. It is a workout because many Christians today are only accustomed to books full of “steps;” how to have a better marriage, how to be successful in the workplace, how to hear the Spirit’s voice in a noisy world, and so on. It is a workout because this is not another moralistic manual written at an eight-grade level. Teelinck’s Path of True Godliness is a book about sin, about mortification, about the difference between heaven and hell, about living Reformation theology every day. This book is a workout because it hurts to hear about the reality of sin and eternal death, yet it is a profitable workout because it highlights the truths of the things of God, the unseen things that never pass away.

Joel Beeke’s introduction helps set the stage for the book. Beeke rightly notes that the reader must take two important factors into mind when reading this book. First, the historical context in Teelinck’s pastoral ministry was full of laxity and indifference about matters of the faith. People came late to church if they came at all; often they would chat during the service or put off the baptism of their children. Parents were not teaching their children the truths of the faith and the Lord’s Supper was treated as a trivial nicety. Secondly, he was writing to encourage Christians and exhort them not to be conformed to this world, not to love this world, and other similar biblical exhortations on sanctification.

The Path of True Godliness is separated into nine sections:
bq. 1) The character of true godliness
2) The kingdom of darkness opposes the practice of godliness
3) The kingdom of grace promotes godliness
4) Godly living is the true goal of life
5) The means to attain the true purpose of life
6) Using God-given means to practice true godliness
7) Motives to practice godliness derived from God’s attributes
8) Motives to practice godliness derived from our own condition
9) Three more reasons for practicing godliness.

There is not a Scripture index nor is there a detailed breakdown of the table of contents, both of which would have been helpful, but there are section headings throughout the book, which makes for ease of reading and referencing.

One of my favorite parts of the book is Teelinck’s section on suffering and affliction in chapter three (for reasons of brevity, I will limit the description to a few sentences, though the entire section is outstanding). Teelinck wrote that the Spirit offers suffering believers three assurances in their suffering: 1) They are precious in God’s sight, 2) They will greatly benefit from their afflictions, and 3) They will not be given more than they can bear (1 Cor 10.13). Under this third point, he reminds us that the cup of suffering sent our way will never be stronger than we are able to bear (p. 115). It will be prepared not according to our merits but according to our strength. “Although a loving father uses a stinging switch to bring his child to his senses, he does not wear the rod out on the back of his child or beat him mercilessly but uses it with restraint. God’s children would lose all courage if they saw a sharp rod such as Assur…or the devil assault them unless they know that God’s hand was holding the rod. Knowing that consoles them and gives them hope” (ibid.).

One area that Teelinck disappointed was in chapter six, where he discussed using God-given means to advance in godliness. Here I thought he would strongly emphasize the means of grace—preaching, and the two sacraments. Instead, he focused on private prayer, devotions, and daily self-examination–of course these things are very important for the Christian, but the means of grace are the chief means to godliness (Cf. WLC Q/A 155). On the other hand, private habits of godliness in the Christian life are sometimes neglected, so it can be beneficial to emphasize these things as Teelinck did. Also worth noting is the fact that Teelinck wrote extensively about the Lord’s Supper (p. 23).

In summary, this book is not an easy or comfortable read. It does not make a person feel good about himself because Teelinck calls sin what it is and describes the devil in stark terms. However, he also makes the reader look away from himself to the Scriptures, the gospel, God’s attributes. For that reason, it is worth the read: in this book the reader is surrounded by Scripture and shown the stark difference between worldliness and godliness as well as the mercy, love, and grace of God. Here is Teelinck’s emphasis in one sentence: “We must therefore begin to practice all this, not in our own strength, which means absolutely nothing, but in the power of our Lord and Savior Jesus Christ, who is the strength of our life and by whom we can do all things…(Eph. 6.10)” (p. 39).

Reviewed by Rev. Wes Bredenhof

Over the years, numerous commentaries have been published on the firstborn of our confessional family, the Belgic Confession. Most of these commentaries give a brief overview of the history of the Confession, but these introductions are typically regurgitated from the research of others. Moreover, up till the publication of this book, we did not have a work in English dedicated to the study of the history and background of the Belgic Confession.

The author, professor of dogmatics at the Theological College of the Canadian Reformed Churches in Hamilton, Ontario, has carefully studied all the available source documents and presents some fresh, surprising results. Since the publication of his earlier research on the subject, we knew for certain that the authorship of the Confession rests with Guido de Bres. But what we didn’t know was how much of a threat de Bres presented to the Roman Catholic Church. This knowledge comes through a relatively unknown painting of the era in which de Bres is included with other Reformers such as Calvin, Beza, and Luther. Gootjes includes a reproduction of the painting along with some valuable commentary.

Besides his fascinating discussions of the history and authorship of the Confession, the author also explores the influence of Calvin and Beza. The mention of the latter is especially interesting, since he is often overlooked in discussions (in English) regarding the sources of the Confession. Through the course of three chapters, Gootjes traces the development of the authority of the Confession, noting that it was adopted by the churches in the Netherlands very early on, probably even before its publication in 1561. Chapter 7 deals with the Synod of Dort and the discussions concerning the Confession at the Synod and leading up to the Synod. This is an engaging section, especially for its portrayal of Arminius and his fudging with the Confession. With an eye to discussions of our day, it was also remarkable that the Synod of Dort discussed the inclusion of the doctrine of the active obedience of Christ. The chairman of the Synod, Bogerman, attempted to have Article 22 rephrased so as to make room for a denial of this doctrine. In the end, all the delegates except for two (Bogerman and one other) voted this down and instead decided to strengthen the statement about this matter. The book concludes with a chapter surveying the various translations—this chapter is meant to be a survey, so it is not comprehensive (the early history of the Confession in Spanish is not mentioned, for instance). Nevertheless, it does reveal the widespread adoption of this creed.

Being a student of the Belgic Confession myself, I have been long anticipating this work. Gootjes did not disappoint! I am confident that this will be the definitive English source on the Confession’s history for many years to come.

Reviewed by Rev. Wes Bredenhof

There is nothing more important than rightly understanding the Bible. In its essence, we believe that the Bible is a clear revelation from God. Yet because of the fall, what should be clear is many times clouded by human sin and weakness. For this reason, when there are difficulties in understanding the Scriptures, it is the divine Scriptures themselves that must shed light and lead the way.

One man from our own tradition who understood this was Dr. Seakle Greijdanus (1871–1948). Greijdanus was a professor of New Testament in the Reformed Churches in the Netherlands. In 1946 he published his most important work, Scripture Principles for Scripture Interpretation. In this book (a summary of which can be found at my website, www.bredenhof.ca), Greijdanus drew out in detail what it means to believe that “Scripture interprets Scripture.” We call this a presuppositional approach to hermeneutics; this approach to the science of Scripture interpretation says that we have to begin with the presupposition that the Bible is the authoritative Word of God that also speaks to this science.

In Gospel-Centered Hermeneutics, Graeme Goldsworthy (a retired lecturer from Moore Theological College in Sydney, Australia) follows the same presuppositional method of Greijdanus, develops it further, and applies it to our contemporary situation. In the first four chapters, Goldsworthy lays out the presuppositions for a Biblical way of interpreting the Bible. While not mentioning Greijdanus, he does give credit to another Reformed theologian from our tradition who promoted presuppositional methodology, Cornelius Van Til. In the following section, the author goes through the history of hermeneutics and illustrates the various ways in which the gospel has been eclipsed through different theological and philosophical developments. In the final section, using what he developed in the first section and taking the cautions of history to heart, Goldsworthy proposes a reconstruction of “evangelical hermeneutics” along biblical, gospel-centered lines. He concludes with a helpful section on “hands-on hermeneutics,” a “proposed list of some important ingredients in understanding the Bible.”

This is an important book for our age, an age (not unlike others) in which proper understanding of the Scriptures is under attack. While it is a technical book that would serve well as a text for college and seminary students, informed “laypeople” would also benefit from Goldsworthy’s gold. This is the third Goldsworthy book that I’ve read in the last year ( According to Plan & Preaching the Whole Bible as Christian Scripture being the others) and while the other two are also worth recommending, Gospel-Centered Hermeneutics is his best work I've read to date.

Reviewed by Rev. Wes Bredenhof

Whether we like it or not, we live in a psychologized world. By that I mean that psychology and psychiatry have donated various concepts to our general societal outlook. As believers, we are not immune to these trends—in fact, there are a good many authors who would try and have us accept various psychological theories and perspectives as consistent with the Christian worldview.

We can thank God for an author like David Powlison who thinks critically about these developments. Powlison teaches Practical Theology at Westminster Seminary in Philadelphia and is also on staff at the Christian Counseling and Educational Foundation in that same city. He has years of practical experience in the field of counseling and anyone who has heard him speak will remember his deep insights and strong commitment to the gospel of the Scriptures.

That commitment comes through consistently in this book, a collection of (revised) articles that have appeared over the last few years in the Journal of Biblical Counseling (a very worthwhile periodical). This is the first of a three-volume set on Christian counseling. This first volume deals with conceptual questions; the second (Speaking Truth in Love) deals with methodological and institutional questions. A third volume will deal with apologetical issues.

Some of the highlights from this book include Powlison’s expositions of passages from Ephesians and the Psalms in the first part, “Scripture Opens Blind Eyes.” I deeply appreciate Powlison’s pointed applications of God’s Word and his powerful use of illustrations and word pictures. In the second part, “Reinterpreting Life,” Powlison deals with a number of topics. For instance, the question, “What If Your Father Didn’t Love You?” is tackled in chapter 10. Can you have a proper understanding of God as Father if your earthly Father was absent or abusive? In another chapter, Powlison deals with the nature of God’s love. He shows us how it is “better than unconditional.” I came away from that chapter much more impressed with God. As one last example, he works through Gary Chapman’s idea of love languages in chapter 14. Is that a concept that we can work with? Powlison gives a balanced, biblical analysis that you won’t find elsewhere.

Who can I recommend this book to? Definitely to pastors and elders. But this book is also for teachers and others who are involved in helping people develop and change (parents too!). It isn’t a technical counseling manual that requires specialized knowledge. Rather, it’s written at a popular level and above all, Seeing With New Eyes endeavours to work consistently with the Scriptures and point people to the Saviour. I think Powlison succeeds.

Reviewed by Mr. Shane Lems

Though most pastors and teachers perhaps already know about this dictionary, the Dictionary of Biblical Imagery, it is worth calling attention to even almost ten years after its publication date. The DBI has received praise from a host of past and present pastors and scholars, from James Boice to Elizabeth Achtemeier to Ben Witherington III. Some contributors to this volume include Clinton Arnold, Richard Bauckham, Joyce Baldwin, Karen Jobes, Craig Keener, Iain Duguid, Kevin Vanhoozer, Richard Pratt, and Peter Enns, along with many others.

The introduction (pages xiii–xxi) to the DBI is helpful. There the authors note that the Bible is “much more a book of images and motifs than of abstractions and propositions” (xiii). The Bible, they note, is a book that “images the truth” and states the truth (ibid.). This dictionary focuses on the images of the Bible, including metaphor, hyperbole, analogy, metonymy, and simile to name a few. The authors also underscore the motifs, conventions, signs, and archetypes of Scripture. It is a dictionary for the right side of the brain, so to speak. Entries include subjects such as bronze, fountain, midnight, reversal, and storm to name only a few.

The DBI is also theological. As the authors trace images or motifs through the whole of redemptive history, they touch upon key aspects of theology. For example, under “ascension” and “ascent” the OT upwards movements are discussed. In the OT, to “go up” was a good thing, to be “high” means strength and might. The authors highlight the OT kingly sessions, describing Yahweh as the Divine Warrior-king ascending the high mount in a victory parade (cf. Ps 68). Fast forward to the NT: the ascension of Jesus is a divine regal victory and exaltation over evil principalities and powers. After reading these two articles (ascent and ascension), the reader obtains a fuller appreciation and understanding of Jesus’ ascension. Instead of just a few proof-texts, we have a robust and imaginative “proof-motif” or “proof-act” for the ascension as well.

There are a few weaknesses of the DBI. For example, the articles are unsigned; we are left guessing who wrote which article. In addition, not all of the articles have citations or bibliographies for further study. Some articles are incredibly short, leaving the reader longing for more to ponder. On the positive side, the DBI does have an exhaustive Scripture index as well as a lengthy subject index. This dictionary is a helpful tool for pastors, yet it is not too scholarly or difficult for any student of the Word. I highly recommend it!

Reviewed by Rev. Wes Bredenhof

If we’re to believe most English-speaking writers on the subject, the age of Protestant missions did not really begin until Pietism and William Carey. Before then, they say, Protestants did not do missions on any meaningful scale—and this was especially true of the Reformed churches. Among other things, this book proves that “they” are quite wrong!

Using careful research and a readable style, Schalkwijk (a long time Reformed missionary and professor in Brazil) gives a vivid picture of religious life in a Dutch colony in the seventeenth-century. Along the way, he makes it clear that Reformed believers of this era saw their missionary mandate very clearly. For instance, Reformed missionaries (at least seven of them in this period, one of whom was a former Augustinian monk) were working among the South American Indians. The Reformed Church was also active in mission to the Jews, the Africans, as well as the Dutch and Portuguese nationals in Brazil. In short, there was intense, active evangelistic activity in this period, giving attention to every people group in northeastern Brazil.

But this book is also noteworthy for other reasons. For example, Schalkwijk gives a fascinating account of the history of Reformed confessions and catechisms in Reformed Brazil. Who knew that a Huguenot confession had been written in Rio de Janeiro in 1558?! The author outlines the degrees to which the Belgic Confession and Heidelberg Catechism were used. The matter of a suitable catechism was especially a hot issue in Brazil during this period. Because the Heidelberg Catechism in its original form was not considered helpful for missions, a new, trilingual Catechism was prepared – in the Tupi (a South American Indian language), Portuguese and Dutch tongues. The author (David a Dorselaer) meant to prepare a faithful summary of the Heidelberg Catechism, but the product of his work was met with suspicion and controversy. The whole account makes for engaging reading and it holds many lessons for those willing to learn from history.

In its original Portuguese edition, this book was a bestseller. It’s easy to understand why. It’s highly readable and addresses an eventful period of Brazilian history. However, I’m excited about it because, without a doubt, this is one of the most important books on history of Reformed missions. It deserves to be read and studied by everyone who cares about the glory of God among the nations then and now. Before ending, I would note that the English edition of this book is very difficult to come by. Godutch.com has a limited number of copies available—I recommend that you don’t put off buying this gem—it may soon be gone (it’s been out of print for several years already).

Reviewed by Rev. Michael Brown

Reading Martin Luther’s lectures on Paul’s epistle to the Romans is an amazing experience. Not only does one get to read this primary source straight from the dawn of the Protestant Reformation, but with each passing chapter one witnesses the power of the Word of God transforming a man in his understanding of the gospel.

These lectures took place at the University of Wittenberg from spring 1515 until fall 1516. The book is divided into two main parts. The first part is Luther’s glosses of the Latin text. This runs for 132 pages. The second part is the scholia, that is, the commentary on the actual text. This runs for nearly 400 pages.

It should be understood that these lectures are given by a medieval scholar who was, at the time, still very much medieval in his thinking. Luther’s Protestantism was not yet fully developed. Let the reader understand! One does not want to make the mistake of assuming these lectures represent the mature Luther who was a champion of the doctrine of justification by faith alone. That comes later. At the time Luther gave these lectures, however, his Protestant theology was still baking in the oven, so to speak. When comparing these lectures to his later lectures on Galatians, one can readily see how Luther’s theology developed over time, particularly with regard to his understanding of faith as the sole instrument in justification.

Nevertheless, Luther’s lectures on Romans are a fascinating and educational read for any pastor or serious student of historical theology. They provide the reader with a firsthand witness of Protestant theology being worked out. Luther’s law/gospel paradigm becomes more clear as one continues to read through his comments on the text. He continually interacts with the medieval theologians (some working knowledge of them is certainly helpful to the reader), but relies heavily on Augustine, especially with regard to his understanding of original sin. Most noteworthy is Luther’s strong affirmation of imputed righteousness. It is here where he begins to formulate his famous maxim, simul iustus et peccator, “simultaneously righteous and sinful.” He also begins to reform his medieval understanding of “old law” and “new law.” Says Luther:

“The real difference between the old and the new law is this, that the old law says to those who are proud in their own righteousness: ‘You must have Christ and his Spirit’; the new law says to those who humbly admit their spiritual poverty and seek Christ: ‘Behold, here is Christ and his Spirit.’ Therefore, they who interpret the term ‘Gospel’ as something else than ‘the good news’ do not understand the Gospel, as those people do who have turned the Gospel into a law rather grace and have made Christ a new Moses for us.”

Break-through statements like these are found throughout the scholia.

For anyone interested in the history of the Protestant understanding of justification by grace alone, through faith alone, because of Christ alone, these lectures are a must-read. Taken in their context, they can be very helpful to pastors preaching through Romans or teaching their congregation and/or catechumens about the Protestant Reformation and the development of Luther’s understanding of the gospel.

Reviewed by Rev. Wes Bredenhof

BOOKS DEFENDING infant baptism are plentiful. Over the years, many authors have tackled this subject and offered many solid defenses. But this book by United Reformed pastor (in Oceanside, CA) Daniel Hyde is different and the differences make this book worth recommending.

First of all, Pastor Hyde has offered a compilation of the best Biblical arguments for the baptism of the infant children of believers. The arguments are offered concisely but with footnotes and references for those who wish to dig deeper. The skeleton is here, so to speak, but those who wish to see more meat on the bones will not have far to look.

Second, the book presents the Biblical arguments with a sense of church-historical consciousness. Hyde is especially sensitive to the practices and beliefs of the first sixteen centuries of the Christian church. With his references to Reformed liturgies and creeds, he clearly shows that infant baptism has nothing to do with “popery” and everything to do with the apostolic church.

Finally, so far as I know, this is the only book on the subject that deals with the practice of dedication found in some evangelical circles. Pastor Hyde points out that many of the proof-texts used to support dedication are the same texts used to argue for infant baptism. He calls for consistency, but also points out the far greater richness of baptism—a sacrament that speaks of the sovereign grace of a covenant-making God.

This book could profitably be used in situations (i.e. church planting) where God is bringing in people not (yet) convinced of the infant baptism position. It could also be used for those who, having grown up Reformed, have had doubts planted in their minds.

If I would make one small suggestion for an improvement it would be the inclusion of the Bible texts with the “Reformed Confessions on Baptism” in Appendix 1. Aside from that small matter, this is an excellent explanation of “why we baptize children.”