It has been some time since my last post, so I hope to make up some lost ground. This is the last installment of my reading of Fred Sanders' The Deep Things of God: how the Trinity changes Everything (pictured right). The last three chapters cover three topics: (1) how is our relationship with Jesus trinitarian? (2) Scripture and its relation to the trinity. (3) Our prayer life in relation to the trinity.

Let us begin with the first topic: how is our relationship with Jesus trinitarian? There are some who are cautious how some evangelicals are so focused on Jesus, that it seems they ignore the Father and the Spirit. However, Sanders argues the opposite: if one has a right view of Christ, then it is a natural move for one to include the Father and the Spirit. Too often evangelicals fall prey to holding Christ without a proper integration of the other persons. In essence, our salvation is not simply the work of Christ alone, but the working of the trinity. Sanders properly sums up our salvation as such:

" The Father puts all the blessing of salvation into the incarnate Son, and the Spirit unites us to that." (173)

In the next chapter, Sanders examines how evangelicals view Scripture in light of the Son and the Spirit. He calls on one preacher and expositor named Adolph Saphir (1831-1891). Saphir was concerned with Christians who held to a type of "Bibliolatry" and not to a real relationship with God. Too often do Christians focus on studying the Word, as if that was the chief end. Instead, Saphir urges Christians to study Scripture to draw us past it to God and a deeper relationship with Him. When I first read this, I was concerned that he did not hold to a high view of Scripture. However, Saphir did state that the Word is of the utmost importance and is the means by which God draws people to Himself. Through the rest of the chapter, Sanders pulls from hymn writers of the past, like Charles Wesley and the like, to show their understanding of Scripture and how it is uniquely trinitarian.

Finally in the last chapter, Sanders examines how even the Christian's prayer life is uniquely trinitarian. He comforts the reader by stating there is not a proper formula or paradigm for praying to the Godhead. In fact, the trinity is actively at work in every prayer. When one prays, it comes from the Spirit, through the Son, to the Father. This is a very comforting reality. In fact, the Spirit prays for us even we do not (Rom. 8.26)! Praying correctly has been a struggle for me: I want to pray like Jesus and the apostles in a coherent and godly way. The following quote was comforting to read:

"If you have ever become weary of working up the right response in prayer or worship, you can glimpse the relief of being able to approach prayer and worship with the knowledge that the party started before you arrived." (215)

The persons of the trinity are constantly at work in the prayer life of the believer. What a joy it is to know that the Spirit knows my needs and can make it known to the Father!

As I stated in my previous post, Sanders approach to this book is unique and unlike any other book I have read on the subject. I stated that Sanders explores how much Trinitarian theology is a part of the Christian life, whether we acknowledge it or not.

However, Sanders delves further. In the fourth chapter, he argues that even if one were to explore the Gospel, one would run directly into the Trinity. In fact, one cannot discuss the Gospel without discussing the Trinity. In Sander's own words, "...the Trinity is the gospel."

To support this notion, Sanders explores (the beast passage on the subject, in my opinion) Ephesians 1. This passage is rich with how the Trinity and the different persons are actively involved the salvation process of the believer. This makes the gospel, "God-sized." There have been many forerunners who have discovered this reality: A.B. Simpson, R.A. Torrey, and C.H. Spurgeon. All these men, as well as Sanders make a valid point:

" They [evangelicals] have a vision of the scale and scope of salvation, because they understand that salvation must be measured against the competence and capacity of the one doing the saving." (105)

In other words, your view of salvation is only as big your view of the Trinity! This was a strong point (in my opinion) and it is unfortunate that many believers today do not see it through the lens of the Trinity. I am glad this chapter is in the book because it gives us a better understanding of the greatness and the love God has for the elect. This, in turn, provokes us to a posture of worship. F.B. Meyer says it best:

"Do you want to know how much Jesus loves you? Ah! soul, before thou canst master that arithmetic thou must learn another mode of computation. Tell me first the love of God the Father to His Son, and I will tell thee the love of the Son to thee."

Initially, when I pondered the Trinity, it seemed to be something that was very foreign - something that I could never grasp and ultimately, discouraged me. I would explore all the possible illustrations in order to help me grasp the concept. As a result, I was left disappointed and the illustrations often broke down quickly. Hence why I posted this picture - it summarizes how I felt after my feeble attempt to understand this theology. However, this was because my approach was foreign and boring. I started to think: how much of the trinity affects my christian walk? The more I thought about it, the more that the Trinity is a part of my everyday life! For example:

Why do we pray, "In Jesus' name?"

This is also seen in many of the excellent hymns:

"Holy Holy Holy"

"All Creatures of Our God and King"

These issues are brought up in the opening chapters of Fred Sanders' book, "The Deep Things of God: How the Trinity Changes Everything." Sanders points out that most Christians are Trinitarian, whether they see it or not! The whole concept of the trinity is so engraved in the theology of the church we sometimes oversee it. Sanders' thesis for this book is to show how the Trinity and the gospel relate and how the Trinity is part of our spiritual discipleship. Sanders also addresses the history of the church's study of this doctrine and how some felt this concept of the Trinity was not important or as important as the gospel. Sanders argues from the opposite perspective: the Trinity has everything to do with the gospel! How profound is it that there was perfect harmony and perfect relations within the members of the Trinity, now we, who have been saved by grace, can now partake in that same relationship! What a profound truth!

I am looking forward to what Fred Sanders has to offer. He does teach at Biola University, but I never had the opportunity to sit under his teaching. So far, this is an exciting read and I am looking forward to what Sanders has to say in the future chapters.

In this portion of my reading, I read three different chapters covering the following subjects: God's providence, miracles, and prayer. Each of these subjects can be treated at great length, but I would like to scratch the surface and give you the basic points Grudem makes on each.

After reading through the chapter dealing with God's providence, I was impressed with Grudem's layout, specifically, the simplicity he brings to the subject. In this chapter, he covers the debate between the Arminianism and Calvinism, the problem of evil, and free will.

When I think of these subjects individually, I know there are numerous books and essays that deal with the subject in great detail. However, Grudem writes it in such a way that makes it very readable. This is a chapter that I will use in the future if I ever have to teach on the subject, specifically with young people.

Grudem is not shy to state that he holds to a Calvinist conviction. However, he does an excellent job in explaining what Calvinism is and what it is not (see the footnote on p. 315-16). Wording is very important and Grudem and this is seen when he explains what is meant by "free will." There is much more that can be discussed, but suffice to say that I recommend that every Christian read this chapter as an introduction to the subject.

Grudem's chapter on miracles is very brief compared to other chapters in his systematic theology. What I appreciate about Grudem in this chapter is that he is not willing to build a box around God and say what God can or cannot do. He does acknowledge that miracles are not a common action of God, but when God does perform a miracle, it is to bring all the glory to Himself. Another point that Grudem brings concerning if miracles are for Christians today is the purpose for which miracles are sought. Many in modern times seek miracles for fame, money and power, rarely for the amplification of God's glory. Overall, this chapter was very helpful to begin thinking through this issue.

Finally, in the chapter concerning prayer, Grudem is very succinct and to the point. He covers why we are to pray, how we are to pray, and most importantly, praying according to God's will. The reason I say the last point is most important is because this is the one that is most attacked today.

Throughout my time in high school youth group, we always set aside time for prayer and praise. Too often did many high school students pray self-centered. For example, "I pray that I can get a car." This statement seems to be a popular one. What I appreciated about my youth pastor (who also happens to be my dad) was he took time during these requests to correct ad guide the students to pray in a way that God's glory was primary. Instead, pray this way, "Lord, if it is your will and if it brings you glory, I pray that I may receive a job in order to purchase a car." This payer is not an exact prayer, but you get the point: Man is the center of the first prayer, but God is the center of the second prayer.

These chapters were very enjoyable to read. I would recommend these chapters to anyone in the church.