Tag Archives: Gospel-Centered

Where Righteousness and Peace can Kiss

Another awesome quote about the Ark of the Covenant. This one didn’t make it into the sermon but I really wanted to share it.

The deposition of [the Ten Commandments] in the ark underneath the mercy seat… testified to the fact that God’s kingdom in Israel was founded on immutable justice and righteousness (Ps. 89:15; 97:2). Even grace, in its actings, must respect law. Favour cannot be dispensed on terms which make the law “void” (Rom. 3:31). If sin is pardoned, it must be with full recognition of the law’s claims against the sinner. The ultimate end must be to “establish the law” (Rom. 3:31). Only in the Gospel have we the clear revelation of how, on these terms, mercy and truth can meet together, and righteousness and peace can kiss each other (Ps. 85:10; Rom. 3:21–27).
- H. D. M. Spence-Jones, ed., Exodus, vol. 2, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 253.

The Claims Both of Justice & Mercy Satisfied

I’m putting the finishing touches on a sermon about the Ark of the Covenant (Exodus 25:10-22) for tomorrow morning and wanted to share this tremendous quote. It’s a meditation on how only Yahweh could bring together the conflicting demands of mercy and justice perfectly:

The teaching of the ark in this respect was, primarily, that of David in the eighty-fifth psalm: “Mercy and truth are met together; righteousness and peace have kissed each other.” Mercy without justice is a weak sentimentality, subversive of moral order. Justice without mercy is a moral severity—theoretically without a flaw, but revolting to man’s instinctive feelings. The synthesis of the two is required. The law, enshrined in the holiest place of the sanctuary, vindicated the awful purity and perfection of God. The mercy seat, extended above the law, assigned to mercy its superior directive position. The cherubic figures showed the gaze of angels riveted in astonishment and admiration on God’s mode of uniting mercy with justice, by means of vicarious suffering, which he can accept as atonement. Finally, the Divine presence, promised as a permanent thing, gave God’s sanction to the expiatory scheme, whereby alone man can be reconciled to him, and the claims both of justice and of mercy satisfied.

H. D. M. Spence-Jones, ed., Exodus, vol. 2, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 251.

In the Ark of the Covenant justice (the tablets of the law) and mercy (the mercy seat) come together. They point forward to the day when God the Son would bear the wrath of justice due us so we could receive the mercy he lovingly bestows.

Gospel-Centered Links June-July 2014

Top 20 Christ-Centered Expository Preaching Checklist

I’ll begin my link post with a link to a link post!

Preaching Christ From All The Scriptures Qualified

A very important article:

But as every good virtue in this fallen world has its Achilles’ heel, so this good and excellent principle has been taken too far by some. The very text we use, most often, to defend the preaching of Christ from all the Scriptures – does not, in fact, teach that every passage is necessarily about Him or His work. The misuse and abuse of the beauty of Christocentricity has (1) caused some to over-react in response and thus miss the clear testimony to Jesus from all parts of Scripture; and (2) caused some to be robbed of the “whole counsel of God” because they trample underfoot many profitable things in their zeal to pave a way to Jesus from every text and syllable.

Biblical Theology: Engine for Gospel Proclamation

If you want to read ahead a bit you’re going to see some thoughts on biblical theology coming from me over the next few months. My definition of “biblical theology” is a bit narrower than this one – I limit my own use of the term to biblical themes (#3 on this list).

When the heart is fat with the love of Jesus

This post shows one goal of Christ-centered preaching: Continue reading

Are You Reformed?

“Are you reformed?”

I get that question quite a bit as a Baptist attending a Presbyterian seminary (Westminster). It’s a tough question to answer. My answer depends on the context: What does “reformed” mean to the person asking the question?

What “Reformed” Used to Mean

“Reformed” properly refers to:

  • The theological heritage of John Calvin, the Synod of Dort, and the Westminster Confession
  • A commitment to covenant theology, including pedobaptism
  • Belief in predestination and reprobation (i.e. TULIP, commonly called Calvinism)
  • A preoccupation with the glory of God
  • A preoccupation with the sovereignty of God
  • A commitment to redemptive-historical hermeneutics (The whole focus of this website.)

As a credobaptist I can’t say that I’m in that heritage. However… that doesn’t mean I’m not reformed. It depends on the situation.

What “Reformed” Means Today

Like the term “evangelical” the meaning of “reformed” is changing. In the west today “reformed” theology has lost the implications of covenant theology, pedobaptism, and its credal heritage.

Today “reformed” has typically dropped the first two criteria and simply means: Continue reading

Here’s a quick note that Iain Duguid’s ebook Is Jesus in the Old Testament? is available for free download on the Westminster Bookstore website to help promote a sale on three of his commentaries.

If you scroll down you’ll also see deals on other books he wrote about finding the gospel in the Beatitudes and the lives of the patriarchs.

Jonathan Edwards and the Typology of Nature

nature

Typology is a sticky subject. Which passages can we consider typological? Which can’t we?

Jonathan Edwards liked typology so much that he extended it beyond Scripture and into the natural world. He assumed that if the world was made by the God of the Bible we would see things in the world and its created order that pointed us to truths about God.

Some examples:

“Children’s coming into the world naked and filthy, and in their blood, and crying and impotent, is to signify the spiritual nakedness, pollution of nature and wretchedness of condition with which they are born.”

Is it true that childbirth is a messy, ugly business? Yes. Is it true that children are born sinners? Yes. Does the one point to the other? I’m not convinced.

“The serpent’s charming of birds and other animals into their mouths, and the spider’s taking of the fly in his snare, are lively representations of the devil’s catching our souls by his temptations.”

Do serpents and spiders lure and snare their prey? Absolutely. Does the enemy lure and snare his prey? Absolutely. Does the one point to the other? Where’s the proof?

“The sun’s so perpetually, for so many ages, sending forth his rays in such vast profusion, without any dimunition of his light and heat, is a bright image of the all-sufficiency and everlastingness of God’s bounty and goodness.”

Does the sun shine seemingly forever? Surely. Is God all-sufficient and good? Surely. Does the one point to the other? Possibly.

The real problem with nature typology is that it’s so imprecise. Where can we verify its findings? How can we tell that the sun points to Yahweh and not Allah? At most it is corroboration of the truths revealed in the Bible.

My recommendation is to stick to typology within the Bible. It’s much more clear and it’s much more precise.


All three citations are from page 54 of the Yale edition of The Works of Jonathan Edwards vol 11, Typological Writings.