GIP Library icon

LOG IN TO REVIEW
About the Book


"Erasing Hell" by Francis Chan explores the topic of eternity and challenges the popular beliefs about hell. Drawing from Scripture, Chan presents a compelling argument for the reality of hell and urges readers to take seriously God's warnings about judgment. The book encourages readers to reevaluate their understanding of hell and emphasizes the urgency of sharing the gospel with others.

Richard Sibbes

Richard Sibbes Richard Sibbes was born in Tostock, Suffolk, four miles from Bury St. Edmunds, in 1577.[1] He is the eldest son of Paul Sibbes and Joane. His father was a wheelwright who hoped Sibbes would be in the same field of occupation. Instead of following the footsteps of his father, young Sibbes, out of love for reading, would choose books over wooden wheels.[2] Truly enough, throughout his lifetime, books were part of Sibbes’ life.[3] Proof of this interest to books is his accomplishments as a lecturer [pastor], fellow tutor, vicar, and for obtaining various degrees in his academic education. Sibbes’ legacy of his seven-volume work was collected by A. B. Grosart which was published from 1862 to 1864.[4] Sibbes’ ministries and his works spread throughout England even after his death. However, he was never married. Sibbes died on July 5, 1635, in his chambers at Gray’s Inn.[5] J. I. Packer noted that Sibbes’ left more than two million words on paper after his death.[6] Educational Background Sibbes’ started studying at St. John’s College, Cambridge when he was eighteen, in 1595. He then proceeded to finish a Bachelor of Arts in 1599. He received a fellowship grant in 1601. Sibbes continued studying, finishing a Master of Arts degree by 1602. Sibbes became a prominent preacher in Cambridge and got the endorsement to apply for a Bachelor of Divinity. After his defense and fulfilling the requirements, he earned this degree in 1610.[7] Furthermore, in almost two decades, Sibbes received his Doctor of Divinity in 1627 after returning from London for his mastership at St. Katherine.[8] Ministerial Experience and Vocation Sibbes’ conversion happened after hearing Paul Bayne’s sermon in 1603. Bayne succeeded William Perkins at St. Andrews, Cambridge.[9] During Sibbes’ stay in Cambridge, as a fellow, he handled and supervised five to six students for a tutorial.[10] Sibbes held various vocations such as being chaplain, lecturer, and got a promotion from mere fellow to senior fellowship. After being a senior dean at St. John, Sibbes became the master of St. Katherine’s College in 1626.[11] As a preacher, Sibbes received his ordination in Norwich, in 1607. He became the minister of Thurston in 1608. Later, in 1610, Sibbes accepted the offer as a lecturer of Holy Trinity Church, Cambridge until he was called to be a lecturer at Gray’s Inn, London, in 1617.[12] This lectureship lasts until his death. Even during Sibbes’ mastership at St. Katherine, he remained a lecturer at Gray’s Inn. In 1633, through the appointment of King Charles I, Sibbes became the vicar of Holy Trinity Church, Cambridge. The positions held by Sibbes were mastership at St. Katherine, a lecturer at Gray’s Inn, and vicar of Holy Trinity Church. Influence of the Heavenly Doctor Throughout Sibbes ministries, prominence followed as he influenced many Puritan ministers. Sibbes, as an influencer, is known to be the “pastor of pastors,” not just in the Church of England but even to Presbyterians and Independent Congregationalists.[13] Sibbes was responsible for John Cotton’s conversion in 1612.[14] Moreover, he persuaded John Preston’s style in preaching, transforming from witty sermons to more plain but spiritual preaching.[15] Sibbes’ book, The Bruised Reed, encouraged Richard Baxter to gain settled-conviction on his conversion.[16] Likewise, Sibbes helped Thomas Goodwin, the chief editor of most of his works, to keep away from Arminianism.[17] Sibbes’ ministry extends even to common people. Humphrey Mills, a layman, shared his testimony about Sibbes’ ministry. Mills was spiritually refreshed and brought to peace and joy after hearing Sibbes’ “sweet soul-melting Gospel-sermons.”[18] Sibbes’ encouragement did not end in the days of Puritans. Martyn Lloyd-Jones, one of the greatest preachers in the twentieth century, was grateful for Sibbes’ works. Lloyd-Jones, in his spiritual dryness, said that Sibbes’ books “quietened, soothed, comforted, encouraged, and healed [him].”[19] Sibbes was a renowned Puritan throughout Cambridge, London, and even to Amsterdam. Mainly because of his various offices plus broad networks outside the church. He remained a moderate Puritan perceiving the Church of England as the true church. Sibbes encouraged other Separatists to return and warned the moderates not to dissent. Yet many historians and scholars misinterpreted Sibbes in his theology and ministry. Thankfully, Mark Dever, in his recent work, argues contrary to many historians that Sibbes was dismissed in his ministry. Dever also concludes that Sibbes did not drift away from Calvinism, claiming that he was a thoroughly Reformed preacher and never became non-conformist, rather a moderate puritan.[20] Sibbes, through his works, are still penetrating churches and seminaries up to this day. Recently, his seven-volume set was published by The Banner of Truth Trust in 2001. The best introduction for Sibbes’ works, personally, is his The Bruised Reed and the Smoking Flax. For Michael Reeves’ opinion, Sibbes is “the best introduction to the Puritans…. Reading him is like sitting in the sunshine: he gets into your heart and warms it to Christ.”[21] References [1] Alexander B. Grosart, “Memoir of Richard Sibbes, D.D.,” in Richard Sibbes, The Works of Richard Sibbes, ed. Alexander Grosart, 7 vols. (1862-1864; reprint, Carlisle, Pennsylvania: The Banner of Truth Trust, 2001), 1:xxvii. [2] Joel Beeke, “Richard Sibbes on Entertaining the Holy Spirit,” in The Beauty and Glory of the Holy Spirit, ed. Joel Beeke and Joseph Pipa Jr. (Grand Rapids, Michigan: Reformation Heritage Books, 2012), 228. Cf. Joel Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, MI: Reformation Heritage Books, 2012), chap. 36, Kindle. [3] Joel Beeke and Randall Pederson, Meet the Puritans (Grand Rapids, MI: Reformation Heritage Books, 2006), 534-5. [4] Mark Dever, “The Works of Richard Sibbes,” in You Must Read: Books that Have Shaped Our Lives (Carlisle, PA: The Banner of Truth Trust, 2015), 154. [5] Grosart, “Memoir,” in Sibbes, Works, 1:cxxxi. [6] J. I. Packer, foreword to Richard Sibbes: Puritanism and Calvinism in Late Elizabethan and Early Stuart England, by Mark E. Dever (Macon, Georgia: Mercer University Press, 2000), ix. [7] Dever, Richard Sibbes, 37-38. Bachelor of Divinity, according to Dr. Shawn Wright is equivalent with Master of Divinity today, “Lectures in English Puritanism” (The Southern Baptist Theological Seminary, Louisville, KY, Spring 2020), but the process is different. Dever noted in his work that Sibbes undergone two public preaching, one in English and another in Latin, and two defense topics chosen by the panelists. [8] Grosart, “Memoir,” in Sibbes, Works, 1:cxi. [9] Beeke and Pederson, Meet the Puritans, 534-5. [10] Dever, Richard Sibbes, 30-31. [11] Dever, 31-34, 46. [12] Beeke and Pederson, Meet the Puritans, 534-6. [13] Beeke, “Richard Sibbes on Entertaining the Holy Spirit,” 230. [14] Dever, Richard Sibbes, 40. [15] Beeke and Pederson, Meet the Puritans, 535-7. [16] Richard Baxter, The Autobiography of Richard Baxter (Bedford St., London: J.M. Dent & Sons Ltd., 1931), 7. Baxter’s father bought Sibbes’ book from a peddler and gave it to Richard Baxter. Cf. Timothy K. Beougher, Richard Baxter and Conversion: A Study of the Puritan Concept of Becoming a Christian (Scotland, UK: Christian Focus Publications, 2007), 21. [17] Dever, Richard Sibbes, 41. [18] Ronald Frost, “The Bruised Reed by Richard Sibbes (1577-1635)” in Kelly M. Kapic and Randal C. Gleason, The Devoted Life: An Invitation to the Puritan Classics (Downers Grove, IL: Intervarsity Press, 2004), 80-81. Quoting from a collection of Puritan testimonials by John Rogers, Ohel or Bethshemesh, A Tarbernacle for the Sun (London, n.p., 1653), 410. [19] D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids, Michigan: Zondervan Publishing House, 1972), 175. Cf. Publisher’s Foreword to The Bruised Reed, by Richard Sibbes, x. [20] Dever, Richard Sibbes, 211-8. [21] Michael Reeves, “A Short Biography of Richard Sibbes,” in Richard Sibbes, Christ it Best; or, St. Paul’s Strait (Carlisle, PA: Banner of Truth Trust, 2012), 66.

Suffering Under an All-Powerful Love

As I sat atop my lofted dorm-room bed and turned the page from Romans 8 to Romans 9 in my small, tattered Bible, I went from a chapter familiar enough to be easily skimmed to a chapter that I had no recollection of ever reading before. Both chapters emphasized the sovereignty of God — his sovereign love and his sovereign power. At 19 years old, I had not thought much about God’s sovereignty. I believed what I’d been taught as a child — that God was in control, that he knew every hair on my head, that he had the whole world in his hands. But I also believed that salvation was a choice I had made — that God chose me because he knew I’d someday choose him. When I entered college, however, the issue became inescapable. My college campus swirled with discussions about whether God elected people to salvation and whether he could know the future at all. Even my theology class was getting ready to host a debate between an Open Theist (someone who believes God doesn’t fully know the future until it happens) and a Calvinist (someone who believes God knows and ordains the future, including who will believe and be saved). It was only by chance that I had been reading Romans 8–9 the night before this debate. Or was it? God in Control That night, my beliefs began to change. I read of God’s relationship with his chosen people: Those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:29–30) Could it possibly be true that this foreknowing, predestining God didn’t know the future? It could not. Or was it conceivable that the God who said, “It depends not on human will or exertion, but on God, who has mercy,” was merely looking ahead in the future to see who would and wouldn’t choose him (Romans 9:16)? It was not. And furthermore, God declared that he was working all things together for the good of those he’d called (Romans 8:28). Could God work all things together for good if all things were not genuinely under his control? My 19-year-old heart began to swell with joy and relief. This God was not back on his heels, trying to figure out what to do, nor was he waiting for me to figure him out. He was bringing his good plans to pass. He called me, he saved me, and he would keep me in every circumstance. Does God’s Goodness Miscarry? My understanding of God’s sovereign grace grew as my knowledge of God’s word grew. And I loved his sovereignty — in theory at least. I loved that my God was so powerful and big and in charge. When I saw others go through difficult circumstances, I sympathized with them, but I also had a settled sense that God had a plan born from his love. It wasn’t until I was up against my own difficult circumstance that the thought flashed in my mind: perhaps God was working something not good in my life. As a young wife and mom, I never considered the possibility of miscarrying. So when it happened, I was shocked that my own womb could become a place of death. All I knew of God flooded my mind, almost as a reproach. As I faced the loss of our little one, I wasn’t tempted to doubt his power but his love. I knew he could have kept our baby alive, so why didn’t he? Yet Romans 8 was there to keep me grounded, reminding me that not even death could separate us from his love. Paul’s words were an anchor: I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:38–39) As the years rolled on, God’s sovereignty over all things was the buoy that kept me afloat in every season. I was learning to trust God’s love as he carried us through job loss, babies received and one lost, moves, and new ministry. Yet it was the birth of our youngest son that brought the deepest challenge to my trust in God’s power and plans. With our son’s arrival, we faced uncertainty regarding his future, a future that, in the best case, would involve disability and health difficulties. During the chronic trials that ensued, including our son’s sleep disorder, seizures, and eating difficulties that involved years of almost daily vomit, a different sort of temptation occasionally crept in — the thought that God might love us, but he maybe couldn’t help us. Night after night after night, year after year after year, we would pray for relief. But relief didn’t come. Different Sort of Power I was looking for God’s power to come in the form of physical relief from our trials. I was tired and worn. I wanted to be free of the difficulties of nighttime G-tube feedings and regular vomit clean-up. If God answered those prayers, I reasoned, that would be a sign of his power. Yet which is more difficult: to change someone’s circumstances from hard to easy, or to change the person in the circumstances from floundering to flourishing despite it all? Would God have shown more of his sovereign power if he had put down all his enemies once and for all, preventing the cross and the resurrection? Or is God’s power more greatly displayed through his planning from before time to crush his Son, defeat sin, and then raise his Son from the dead, so that he could make his enemies his friends? Any tyrant with a large army can squelch his enemies, but only our gracious and powerful God turns enemies into sons through the folly of the cross and the empty tomb. As Paul testifies, God often manifests his power through our weaknesses. It was Paul’s thorn in the flesh that occasioned God’s sovereign power resting upon him: I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:9–10) “The sovereign power of God rests on his people, not to remove their thorns, but to teach them of a stronger power.” In a world where almost everyone seems obsessed with power — whether they have it, how they can get it — God’s word shows us the deeper power: the power of his Spirit. God’s power is ours when we entrust ourselves to him amid weakness. We need not demand power from the world. We need not seek position or platform. The sovereign power of God rests on his people, not to remove their thorns, but to teach them of a stronger power — the power of God that contents us with trials, so long as we have Christ’s Spirit. No Trite Slogan All those years ago as a college sophomore, Romans 8 and 9 showed me the sovereign love and sovereign power of God. In Romans 9, I met a God to whom back talk was not permitted: You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” (Romans 9:19–20) In Romans 8, that same fearfully powerful God was also utterly committed to my good in all things, so much so, that his Spirit intercedes for me as he works on my behalf (Romans 8:26–28). Some believe that Romans 8:28 is a trite way to comfort the afflicted — that it shuts up the grief of the hurting, as though telling a suffering saint that God is working their hardship for good makes a mockery of the pain. As we are imperfect people, we should consider that possibility. But for me, no truth is as precious. “God is good. God is strong. Not one thing happens to us apart from his perfect plan.” Knowing that God is working all things for my good has been the dearest and deepest comfort, even, and especially, in the darkest of seasons. God is working all things for my good when our son is in the hospital (again), or when my husband is dealing with chronic pain (still), or when betrayal and slander touch my life or the lives of those I love. It’s a reality that keeps my heart whole even as it’s breaking, and my mind clear even in the fog of confusion. He is good. He is strong. Not one thing happens to us apart from his perfect plan. God’s sovereign love and power mean that we can trust him — now and forever. Article by Abigail Dodds Regular Contributor

Feedback
Suggestionsuggestion box
x