The Bible's Forward Tilt

In a few weeks the next installment in the Theology in Community series, edited by Robert Peterson and Chris Morgan, will be released. This one is on the deity of Christ. More info, and a viewable excerpt, here.

The conclusion to my dad's outstanding essay (the deity of Christ in the OT) contains rich biblical-theological wisdom, profitably reflected on slowly--

'And the Scripture, forseeing . . .' (Gal. 3:8). There is a forward tilt built into the Bible. It is not imposed by the dogmatist. It is embedded within. As the story moves forward from the 'unfinished symphony' of the Old Testament to the denouement of the New, its truths intensify in clarity. There is no reason why that progress of thought should not include the deity of the Christ. Not all Christian exegesis of the relevant texts is convincing in all respects, and doubtless some of my proposals here have failed to satisfy some readers. Still, 'the Scripture, foreseeing' requires the faithful interpreter to allow for the clearer light of the New Testament to dawn in the Old. I believe that is warranted in the case of the divine Christ.

Disciplined by cautious exegesis—indeed, compelled because of that caution—I must conclude that the deity of the Christ is unmistakably, if mysteriously, revealed in Old Testament texts. The key passages raise questions more than they answer questions. But that is a valid function of the Old Testament, for incomplete revelation is still revelation and a fitting preparation for the full Christ of the New Testament. Psalm 45 rejoices in One who is both royal groom and eternal Ruler. Psalm 110 esteems the son of David who also towers over David as God’s final answer to worldwide human rebellion. Isaiah 9 celebrates the birth of a child who, as our divine Warrior and endless Benefactor, will advance David’s kingdom successfully and infinitely. Daniel 7 reveals heaven's decree of worldwide, eternal authority conferred on a celestial Being who stands forth also as a man. These passages cannot convincingly be made to say less, and their assertions are consistent with the later faith of the Christian Church.

To quote Canon Liddon, 'Do we not already seem to catch the accents of those weighty formulae by which Apostles will presently define the pre-existent glory of their Majestic Lord?' But divorce the text of the Old Testament from the hope of a divine Messiah—'how full of difficulties does such language forthwith become, how overstrained and exaggerated, how insipid and disappointing!'

--Raymond C. Ortlund Jr, 'The Deity of Christ in the Old Testament' in The Deity of Christ (ed. Robert Peterson and Christopher Morgan; Crossway, 2011), 58-59

A Pity

Is it not a pity that our hearts are not as orthodox as our heads?

--Richard Baxter, The Reformed Pastor (Banner of Truth,1979), 134

Sanctification by Justification

Last year I wrote a little piece on how Bavinck and Berkouwer, two outstanding Dutch theologians, viewed progressive sanctification. I argued that they share a key insight into how we grow as believers--namely, that one major way we grow in holiness is by constant enjoyment of our free justification. Berkouwer, however (and to a lesser extent Bavinck), failed to integrate his wonderful insight sufficiently with other aspects of salvation, such as regeneration and union with Christ.

I embed it here (with thanks to David Reimer and the SETS for permission) in the event that it may be helpful amid current conversations on the gospel and its connection to effort and progressive sanctification.

Thanks to Tullian and Kevin for their gracious, sharpening words this week on this crucial subject. So glad we are on the same team. And thanks for showing us that we don't have to choose between loving each other and sharpening each other.

Sanctification by Justification

Not Always What They Seem

'Get behind me, Satan!' (Mark 8:33)

'Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.' But Jesus said, 'Do not stop him.' (Mark 9:38-39)

Even the chief apostle, the one on whom Jesus founded the church, is capable of falling into patterns of thinking that align with Satan rather than God (Mark 8). Yet shortly later, the disciples are concerned that strangers are casting out demons in Jesus’ name (Mark 9).

In Mark 8 we learn that the work of Satan can be done by those close to Jesus. In Mark 9 we learn that the work of God can be done by those far from Jesus.

Why a Cloud?

During the course of Jesus’ transfiguration, as he stands with Moses and Elijah, 'a cloud overshadowed them, and a voice came out of the cloud' (Mark 9:7).

Why a cloud? Did it just happen to be a rainy day?

No, the cloud uniquely represents the presence and glory of God. The cloud shows up at important points throughout the Bible, especially in the book of Exodus. The Lord leads his people by a pillar of cloud (Exod. 13:21–22; cf. 1 Cor. 10:1–2), speaks to his people by appearing in a cloud (Exod. 16:9–10), gives his people the ten commandments amid a cloud (Exod. 19:9, 16; 24:15–18), descends in a cloud when Moses enters the tent to speak with him (Exod. 33:9; 40:34–38), and proclaims his name in a cloud (Exod. 34:5).

Throughout the Bible the cloud signifies God's glory-filled presence. In the transfiguration Jesus appears under a cloud because he is the climactic display of the glory of God. Jesus shines radiantly in Mark 9, just as Moses had (Exod. 34:30; Mark 9:3), because Jesus is the final 'prophet like Moses' spoken of in Deut. 18:15–18. At the very end of his earthly ministry Jesus would also be taken up in a cloud (Acts 1:9).

Jesus and the cloud are then explicitly brought together in the final judgment at the end of the Bible in John's vision, drawing on Daniel 7, of 'a white cloud, and seated on the cloud one like a son of man' (Rev. 14:14).

Internships for the Eschaton

Russell Moore on the kingdom of God--

If the kingdom is what Jesus says it is, then that means what matters isn't just what we neatly classify as spiritual. The natural world around us isn't just a temporary environment. It's part of our future inheritance in Christ. The underemployed hotel maids we walk past silently in the hallway aren't just potential objects of our charity; they are potential queens of the cosmos (James 2:5). Our jobs--whatever they might be--aren't accidental. The things we do to serve in our local churches aren't random. God is designing our lives--individually and congregationally--as internships for the eschaton. We're learning in little things how to be put in charge of great things (Matt. 25:14-23).

--Russell Moore, 'Kingdom: Heaven after Earth, on Earth, or Something Else? in Don't Call it a Comeback (ed. Kevin DeYoung; Crossway, 2011), 125

The Danger of Light and Joy

At the end of The Fellowship of the Ring, the company of the ring finally, against all desire, forces itself to leave the wooded elven kingdom of Lothlorien. As they leave, 'their eyes were dazzled, for all were filled with tears' (369). Gimli the dwarf asks--

'Tell me, Legolas, why did I come on this Quest? Little did I know where the chief peril lay! Truly Elrond spoke, saying we could not foresee what we might meet upon our road. Torment in the dark was the danger that I feared, and it did not hold me back. But I would not have come, had I known the danger of light and joy. Now I have taken my worst wound in this parting, even if I were to go this night straight to the Dark Lord. Alas for Gimli son of Gloin.'

'Nay!' said Legolas. 'Alas for us all! And for all that walk the world in these after-days. For such is the way of it: to find and lose, as it seems to those whose boat is on the running stream. But I count you blessed, Gimli son of Gloin: for your loss you suffer of your own free will, and you might have chosen otherwise. But you have not forsaken your companions, and the least reward that you shall have is that the memory of Lothlorien shall remain ever clear and unstained in your heart, and shall neither fade nor grow stale.'

'Maybe,' said Gimli, 'and I thank you for your words. True words doubtless; yet all such comfort is cold. Memory is not what the heart desires. That is only a mirror. . . . Or so says the heart of Gimli the Dwarf.' (369)

None Can Hurt Those Who Are True Lovers of God

Edwards, preaching on 1 Corinthians 13:4:

Love to God disposes men meekly to bear the injuries which they receive. . . . None can hurt those who are true lovers of God. . . .

The more men love God, the more will they place all their happiness in God; they will look on God as their all, and this happiness and portion is what men cannot touch. The more they love God, the less they set their hearts on their worldly interest, which is all that their enemies can touch. Men can injure God's people only with respect to worldly good things. But the more a man loves God, the more careless he is about such things, the less he looks upon the enjoyments of the world worth regarding. . . .

And so they do not look upon the injuries they receive from men as worthy of the name of injuries. Though they are intended as injuries, yet they are not borne as such, and so the calm and quietness of their minds is not disturbed. As long as they have the favor of God, they are not much concerned about the ill will of men.

--Jonathan Edwards, Charity and Its Fruits, in Works of Jonathan Edwards, Yale ed., 8:195-96

Knowing the Bible

Iain Murray:

An enthusiastic young man once introduced himself to a well-known Bible teacher with the words, 'Oh, Sir, I'd give the world if I knew the Bible like you do.'

The older man looked him straight in the eye and replied, 'Good, because that is what it will cost you.'

--Iain H. Murray, John MacArthur: Servant of the Word and Flock (Banner of Truth, 2011), 17

Edwards's Apologetic for the Great Awakening

Our brother Dr. Bob Smart, pastor of Christ Church (PCA) in central Illinois, has just published Jonathan Edwards's Apologetic of the Great Awakening. Doug Sweeney writes, 'I recommend this volume to anyone interested in the history of revivals in America—but especially to those with an interest in the pneumatological questions most important to Jonathan Edwards and his heirs.'

Bob spent many hours poring over the back-and-forth between Edwards and Chauncey and has a penetrating grasp of what each was arguing. The book is the fruit of Bob's recent PhD at the University of Wales.

I am strengthened personally by Bob's steady trust in the Lord, burden for a fresh outpouring of the Spirit today, tender heart, and love of the gospel. Join me in thanking the Lord for this brother and for his church-strengthening work on the Great Awakening.