Reformed Systematic Theology, Volume 4 (eBook)

Preface to Volume 4

Christian theology is the human echo of the voice of God, the word of sinful but regenerate man attempting to confess the inerrant Word of God. Insofar as theology is faithful to the Holy Scriptures, it is the truth of God, but no theology in this age can fully escape human fallenness. It is a humbling but God-honoring thought for the theologian to consider: “All flesh is grass. . . . The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isa. 40:6, 8). By the ministry of this word, we are born again (1 Pet. 1:23) and sanctified (John 17:17). Therefore, theology is crucial to the expansion and spiritual growth of Christ’s church.

It has been our privilege to expound and apply a Christian, evangelical, and Reformed systematic theology. This is the fourth and final volume of that endeavor, focusing on the loci of ecclesiology (the doctrine of the church) and eschatology (the doctrine of the last things). It is fitting for systematic theology to end with these two loci, for we do theology as a covenant community of pilgrims being led by Christ to eternal glory in the presence of God. Augustine of Hippo (354–430) said that the church consists of “a society of pilgrims of all languages” united in their diversity by the peace of Christ that believers possess by faith, a peace that consists in the “harmonious enjoyment of God and of one another in God.”1

The locus of ecclesiology addresses the doctrine of the church’s nature, authority and work, and means of grace. This locus posed particular challenges in our preparation of this systematic theology, especially since the authors of this book come from two ecclesiastical traditions: Dutch Reformed and Reformed Baptist. Nevertheless, we have found significant agreement in the doctrine of the church, grounded on our common commitment to the Word of God. Where there are differences in church polity and practice, as between presbyterianism and congregationalism, we have labored to explain the perspective and arguments of each side, and jointly argued for a New Testament connectionalism that preserves both the integrity of the local church and the unity of the broader church. A crucial point of doctrinal difference in our ecclesiology is between Reformed paedobaptism (covenantal infant baptism) and credobaptism (the baptism of only those giving a credible profession of faith and repentance). The reader will find the paedobaptist doctrine explained in chapter 20, coauthored by Joel R. Beeke and Jonathon D. Beeke,2 and the credobaptist doctrine in the appendix at the end of the volume, written by Paul M. Smalley. We have sought to address differences in ecclesiology with faithfulness to God’s Word and to each other as beloved brothers in God’s family.

In the locus of eschatology, we have divided our treatment into two parts. The first deals with preliminary and special issues, the latter of which consists of matters controversial among evangelical Christians, such as the interpretation of Revelation and the meaning of the millennium in Revelation 20. The second part, which we call “The Doctrine of Hope in Christ Alone,” deals with matters that have historically united Christians, including the personal, visible coming of Christ in glory, the resurrection of the dead, the day of judgment, the everlasting punishment of the wicked in hell, and the eternal life of the righteous in God’s kingdom. We conclude eschatology with a brief chapter that attempts to weave together all the strands of systematic theology into a unified doctrine of vibrant hope.

As we wrap up Reformed Systematic Theology, we must thank God for the partnership he formed between us that made the writing of this work possible. People sometimes inquire about the process by which this coauthored book came to be. The answer is the grace-sustained cooperation between a professor of theology and his research assistant over the span of some eight years. Of course, the fundamental source material was the professor’s lectures in systematic theology, given over decades at Puritan Reformed Theological Seminary. But the provenance of any given chapter or portion of a chapter varies. Some blocks of material were prepared by the professor in a manner almost ready for publication, requiring that the assistant merely edit them. In other cases, the professor’s lecture material received significant revision and augmentation by further research by the assistant, which the professor then reviewed, edited, and approved. In yet other cases, entirely new material was generated by the assistant, following the professor’s guidance on important sources and subject to his review and editing. The entire process involved regular communication between the two authors and frequent times of prayer for God’s direction and blessing, for he alone can guide us in the truth by his Spirit.

The fact is that neither one of us could have produced Reformed Systematic Theology on his own, and its existence is a testimony to the grace of God. “Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore” (Ps. 133:1–3).

The publication of any book requires a team of people, and that is certainly the case here. We are profoundly grateful to Justin Taylor and the staff at Crossway for publishing this multivolume venture into systematic theology, especially Greg Bailey, our eagle-eyed editor, who invested countless hours into finding our mistakes and improving our communication. We desire to express our gratitude for helpful review, corrections, and comments from Ray Lanning, Annette Gysen, Keith Mathison, Wouter Pieters, David Kranendonk, and Stephen Myers. We are grateful for the advice of Leonardo De Chirico on our discussions of Roman Catholic doctrine and for the assistance of Joseph Urban regarding practical aspects of the Lord’s Supper. Joel Beeke expresses his appreciation to Jonathon Beeke for coauthoring chapter 20 on the topic of covenantal infant baptism, as noted above. Paul Smalley thanks Robert Gonzales, Greg Nichols, Rob Ventura, and Sam Waldron for their feedback on his presentation of a Reformed Baptist view of baptism. We are always in debt to our wives, Mary Beeke and Dawn Smalley, whose kindness and patience toward us are models of Christlikeness.

Joel Beeke dedicates this concluding volume of Reformed Systematic Theology to five good friends. Many thanks, Bruce Baugus and Jonathon Beeke, for casting in your lot with us at Puritan Reformed Theological Seminary, working ably for our worldwide vision of training theological students in biblical, Reformed, and experiential theology. Many thanks, Scott Brown, for a treasured, ever-growing friendship in Christ of two decades and for continuing to invite me each year to speak at your conference. Many thanks, Scott Roberts, for your big heart for Puritan Reformed Theological Seminary and our countless Christ-centered talks and prayers together. And many thanks, Tom Schwanda, for your unfailing, daily prayers for me that have always meant more to me than you can know.

Paul Smalley also dedicates this volume to five friends. Thank you, Gordon Taylor and Mark Chanski, for your personal encouragement and broad labors in coordinating church associations among the Reformed Baptists. Thank you, Jim Renihan, for digging deep and bringing to light the historical heritage of Particular Baptist ecclesiology. Thank you, Greg Nichols, for modeling a gracious spirit to me, my family, and our church, and for teaching a solidly biblical doctrine of the church to generations of ministers and members. And thank you, Sam Waldron, for helping to restore a biblical eschatology in its Christ-centered simplicity and beauty among Baptists.

In conclusion, we would also like to express our thanks to God for our parents and the many ministers, theologians, and other people who have taught us virtually everything we know. We have documented in our footnotes the sources that we quote or summarize, but who can footnote all the influences of a lifetime? We must humbly acknowledge the force of Paul’s rhetorical question: “What hast thou that thou didst not receive?” (1 Cor. 4:7). All true knowledge is from God, and he is often pleased to dispense it to us through other people. Only God can accurately trace and graciously reward the faithfulness of the countless men and women whose influence made this work possible, and we look forward to judgment day, when he will bring all such things to light to the praise of his glory.

It is our hope and prayer that, by God’s grace, Reformed Systematic Theology will take its place among the many theological works that prove to be edifying to the church of Jesus Christ. We have benefited so much from reading other books, and this has motivated us to preach, teach, and write to pass on the truth to yet others. If you, the reader, benefit in any way from our work, please do what you can to spread these great truths, so that by the grace of God others may know, love, and serve God in obedience to his holy will. That grace-empowered, heart-quickening, life-transforming, experiential knowledge is the true theology given to us through Jesus Christ. Soli Deo...