I am very excited about the release of the new Ligonier Ministry website. The resources that are now available range from previous conference audio and video to past issues of Tabletalk. While all the kinks are yet to be worked out, this site promises to be a great benefit to ministers and lay people alike. The site is sharp, user-friendly and full of wonderful resources. Check it out. You will want to visit it often.

In the interesting account of the rich man with a son near death, recorded for our instruction in John 4:43-54, we discover a valuable lesson that might easily be overlooked. J.C. Ryle, commenting on this passage, noted the way in which the rich are not exempted from troubles. He wrote:

There is no more common, or no more mischievous error, than to suppose that the rich have no cares. The rich are as liable to sickness as the poor; and have a hundred anxieties beside that the poor know nothing at all. Silks and satins often cover very heavy hearts. The dwellers in palaces often sleep more uneasily than the dwellers in cottages. Gold and silver can reach no man beyond the reach of trouble. They may shut out debt and rags, but they cannot shut out care, disease and death. The higher the tree, the more it is shaken by storms. The broader its branches the greater is the mark which it exposes to the tempest. David was a happier man when he kept his father’s sheep at Bethlehem, than when he dwelt as a king at Jerusalem, and governed the Twelve Tribes of Israel.1

1. J.C. Ryle Expository Thoughts on the Gospels: St. John (New York: Robert Carter & Brothers, 1874) vol. 1 p. 252

Sometime last year I posted a link to Dale Ralph Davis’ sermons online. Since then the link to the sermons he preached at Aisquith Presbyterian Church has changed. Below you will find the original post with the new link:

Here is the link to sermons that Dale Ralph Davis preached during his time (1988-1993) at Aisquith Presbyterian Church in Parkville, MD . Currently, Rev. Davis is the Pastor of Woodland Presbyterian Church in Hattiesburg, MS. You can find his recent sermons here. Dr. Davis is also well known for his Old Testament Commentaries, published in the Christian Focus series. The set includes his commentary on Joshua, Judges, 1 Samuel, 2 Samuel, 1 Kings, and 2 Kings. I would also recommend this book for any preacher of the Gospel.

We recently had the opportunity to have Carl Trueman join us again on Christ the Center to discuss the subject of Martin Luther and the use of Media at the time of the Reformation. This is a subject that Camden and I are especially fascinated by, considering the instrumentality of books and printing in the advancement of the Reformation. Could we be on the precipice of another age in which Reformation could be promoted by the use of electronic resources? We are sure that you will enjoy this episode. You can listen here.

I wanted to bring to your attention a few new books that have come out in recent days that you may want to add to your reading list (perhaps even your birthday and Christmas wish lists!).  The first book I want to note is the first entree of a new preaching commentary by R. C Sproul entitled the St. Andrew’s Expositional Commentary series.  Sproul has published a commentary on Romans before (which can be found here), but this is a new treatment based upon his preaching at St. Andrew’s Chapel in Lake Mary, Florida.  This volume contains 58 sermons on the text of Romans and promises to be a valuable addition to your library.  You can obtain the book here.

Another new title is the book edited by Anthony J. Carter, entitled Glory Road:  The Journey of Ten African Americans into Reformed Christianity. You can obtain the book here.  We ought to be praying for the Reformed gospel (really, the only gospel there is) to penetrate the African-American community and other communities as well.  Anthony Carter has written other worthwhile volumes as well.  See his Experiencing the Truth here and his On Being Black and Reformed here.

David VanDrunen, minister in the Orthodox Presbyterian Church and professor of systematic theology and Christian ethics at Westminster Seminary in California, has written a timely book entitled Bioethics and the Christian Life which can be found here.  This is a book that deals with issues that effect everybody and is written from Dr. Van Drunen’s two kingdoms and natural law perspective.

Finally, the following volume is probably priced to steeply for most readers.  However, I would encourage our readers to suggest that their local library obtain the book for their patrons.  I am referring to Brian J. Lee’s new offering, Johannes Cocceius and the Exegetical Roots of Federal Theology:  Reformation Developments in the Interpretation of Hebrews 7-10. This volume is a revised form of Lee’s dissertaton done under the direction of Richard Muller at Calvin Theological Seminary.  Lee is a graduate of Westminster Seminary in California and currently serves as a URC church planter in Washington D. C.  The book is published by the German publisher Vandenhoek & Ruprecht and is available here.  I do want to note that there are two other volumes in this series (edited by Calvin scholar Herman J. Selderhuis) worthy of mention:  Mark Beach’s Christ and the Covenant:  Francis Turretin’s Federal Theology as a Defense of the Doctrine of Grace (found here) and Cornelis Venema’s Accepted and Renewed in Christ:  The “Twofold Grace of God” and the Interpretation of Calvin’s Theology (found here).   Both Beach and Venema serve on the faculty of Mid-America Reformed Seminary.

Enjoy reading and be edified by it.

In a day when there are more study Bible’s than one can count, I know of none better than the Reformation Study Bible. What was formerly known as the New Geneva Study Bible is now available for iPhone and iTouch. The application is affordable and is well worth owning. You can find out all the details here.

James Grant has a post in which he considers the opinions of certain Christian leaders with regard to Christians observing Ramadan as an outreach to Muslims. You can read it here. There is absolutely no way that we should make a concession with regard to such a religious practice to a false god. Our definition of love, as well as our methodology of evangelism, are to be gleaned from Scripture, not from what some emergent churches practice. I have heard several individuals speak of respecting these practices in their communities.

When I accepted the call from the Savannah River Presbytery (PCA) to plant a church in Richmond Hill, I had no idea how much decision making would be in store. I had prepared myself in some measure with regard to how difficult it would be and how much time would factor into the equation, but there has been much I have learned in the process. After holding a Bible Study (on the book of Genesis) in our home for 6 months, the Lord had grown the group enough to begin meeting for evening worship. From the moment I came to Richmond Hill I had begun scouting out buildings that might work for the plant. One of the great problems with our situation is that there is very little commercial property in town that would suffice, either in cost or size. Beyond the cost/size issue, I had made location a priority. In a transportation society, visibility and accessibility are enormous factors. I sometime fear that ministers, especially Reformed ministers, think this is unimportant. I continue to believe that we must make our “local church,” part of the “local community.” I looked at several restaurants that might work, but finally found a Day Care that was in a great location (near the center of the city and right off the main road). The building also had enough space for us to begin public worship. I began to pray that the Lord would give us this building. About a month before we began meeting for Evening worship I called the owner of the building. We had some mutual acquaintances, and he had visited the church I was on staff at during the first 6 months of the new work. I was direct and honest about our needs. The owner donated the building cost to us as a 501 c3 non-profit organization. The Lord magnificently provided for our needs.

I recently read a series of posts that Mark Driscoll wrote concerning factors for finding a church planting facility. There are many very helpful points and suggestions in these posts. If you are a church planter or a minister trying to rent or buy a facility for your congregation you will certainly benefit from these posts. You can read the first one here, the second here, the third here, and the fourth here.

Among the outstanding Scottish works of the Eighteenth and Nineteenth Centuries available online are the following:

Thomas Chalmers Romans - A masterful series of expositions on the Epistle to the Romans.

Thomas Chalmers Sermons Preached at the Tron – These particular sermons concern the natural man’s need for conversion. They includes Chalmers’ famous sermon, The Expulsive Power of a New Affection.

John Maclaurin The Works of John Maclaurin – MacLaurin was a correspondent of Jonathan Edwards and was engaged in the organization of the Concert of Prayer. Among the noteworthy works included in this volume are Prejudices Against the Gospel and his essay on the Doctrine of Divine Grace. Everything that Maclaurin wrote is worth all the time you take to read them. They are especially noteworthy for their superb theological depth.

James Robe Narratives of the Extraordinary Work of the Spirit of God – An all important work, tracing the theological and historical details of the Cambuslang revivals in the 18th Century.

The Works of Ralph Erkine – Erskine was the elder brother of Ebenezer Erskine and one of the chief evangelical Calvinists of his time. He was one of the renown Marrow Men. His sermons are Christocentric and fine examples of experiential Calvinism:

Works of Ralph Erskine vol. 1

Works of Ralph Erskine vol. 2

Works of Ralph Erskine vol. 3

Works of Ralph Erskine vol. 4

Works of Ralph Erskine vol. 5

Works of Ralph Erskine vol. 6

Works of Ralph Erskine vol. 7

Works of Ralph Erskine vol. 8

Works of Ralph Erskine vol. 9

The Works of Ebenezer Erskine – The often more remembered of the Erskine brothers. He, nevertheless, followed in his elder brother’s footsteps. Ebenezer’s sermons are more logical and focused, yet full of the Christological emphasis found in the sermons of his brother. You will want to read his sermon The Rainbow of the Covenant Surrounding the Throne of Grace.

Works of Ebenezer Erskine vol. 1

Works of Ebenezer Erskine vol. 2

Works of Ebenezer Erskine vol. 3

Thomas Boston A View of the Covenant of Grace and Human Nature in Its Fourfold State. Two of the many works of Boston that every pastor should read. Like the Erskines, Boston was an outspoken supporter of the Marrow theology.

Edward Fisher The Marrow of Modern Divinity While not technically a Scottish work, this volume influenced the Marrow movement and the defense of evangelical Calvinism in Scotland in the 18th and 19th Century. It is a book that everyone should read.

James M’Kerrow History of the Secession Church

James Muirhead Dissertations on the Foederal Transactions Between God and His Church – Very rare and exceptional treatise on Covenant Theology from an 18th Century Scottish theologian.

William Cunningham Sermons 1828 to 1860

Andrew Wellwood A Glimpse of Glory: A Gospel Discovery of Emmanuel’s Land.

We are well aware that more such works can be added to this list, so if you want to do the hard work of providing a link we welcome any additions. If you want to do the easy work of telling us without providing the appropriate link please write your own post.

I recently obtained a 1724 edition of Thomas Bradbury’s The Power of Christ over Plagues, a volume of ten sermons on various portions of Exodus and the book of Revelation. It interesting to note the way in which Bradbury expounded the presence of the number seven in the Apocalypse. There is nothing fanciful in his exposition. This is impressive on account of the fact that the majority of theologians in the 17th Century approached the book of Revelation in a chiliastic or historico-prophetical manner. These approaches relied heavily on post-canonical historical events. Bradbury reads more like an “inaugurated millennialist,” or an advocate of “recapitulation,” interpreting the symbols in the grammatico-historico-theological manner in which they ought to be interpreted. The first sermon in the work is an exposition of Revelation 16:9. In this sermon Bradbury gives an exposition of the significance of the number seven in the interpretation of the book:

“Men were scorched with great heat, and blasphemed the name of God, who has power over plagues; and repented not to give Him glory.”

In this book we read of the number seven upon the most important occasions. First, the seven Spirits before the throne; and as this Title is placed between the Father, who is and was and is to come, and Jesus Christ, the faithful and true witness, the interpretation of it is most easy and glorious, if we understand it as the Holy Ghost; the Character of Seven Spirits signifies the variety of gifts in which He is known to the world; for there are diversities of administrations, but the same Spirit.

Secondly, there are seven golden candlesticks, among which the Son of Man keeps His walk, and shows His glory: And,

Thirdly we are told of the Seven Stars which He holds in His right hand. these two are expounded as soon as they are named. The former are the Seven Churches in Asia, which He has set up as lights in the world: and the later are the Angels of those Churches, whom He either admires or reproves, and through them delivers both His rebuke and His commendation to the whole society.

Fourthly, there were Seven Seals to a Book in the hand of Him who sat on the throne. Whatever this signifies, we may, in general, suppose that the book itself contained a goodwill towards man, and the Seals were so many impediments in the way of divine love. For, when none in Heaven, nor in Earth, neither under the Earth was able to open the book, nor to look thereupon, John tells us that he wept much, because none was found worthy to do it; till, at last, one of the elders ordered him not to weep, because the Lion of the Tribe of Judah, the Root of David, had prevailed to open the Book and to loose its seven seals.

Fifthly, the Lamb in the midst of the throne had seven horns and seven eyes, which are the seven spirits of God sent forth into all the Earth. It was this Lamb that opened the seals, which action is considered these two ways. 1st. As the effect of His merit. The Elders, the Angels, and the Saints, fell down before the throne, saying, You are worthy to take the Book, and to open the seals thereof; for You were slain, and have redeemed us to God by Your blood, out of every Kindred, and Tongue, and People and Nation. 2dly. It is regarded as an instance of His greatness: Ten Thousand times ten Thousand, and Thousands of Thousands cry out with a loud voice, Worthy is the Lamb that was slain to receive Power, and Riches, and Wisdom, and Strength, and Honor, and Glory, and Blessing.

Sixthly, we have a large account of Seven Trumpets, which so many several Angels sounded; and these are sometimes called Seven Thunders.

Seventhly, The Angels poured out Seven Vials upon the Earth. The Trumpets and the Vials seem to be the same, and some learned men seem to think the Seals are so too; and that, in this variety of a Three-fold interpretation, we are to consider no more than one course of judgments. You must not suppose that this book was all one scene, but rather, what the Apostle received at several times and places. The first was on the Isle of Patmos, the second when he was caught up into heaven, the third when he was in the wilderness, the fourth, upon the sands of the sea, and the fifth, on an exceedingly high mountain. Thus it pleased the Lord of the whole Earth, to tell him over and over again, what the methods of providence should be in maintaining His Kingdom. And, you may observe that every vision is more impressing than the former. The first was only the opening of so many seals–things which may be looked upon without so much concern or fear. Therefore, the second was the  sounding of the Trumpets, to make those hear, who had no mind to see: and the Third is the pouring out of Vials, to make those feel, that would neither see nor hear.

The similitude between these representations may convince us either, (1st), that they all relate to the same providence: what we are told of the Vials, is but a variation of the form, under which we had read of the trumpets; or (2dly), If they refer to different seasons, we see that God keeps the same round of judgments in one age, that He has done in another; and the history of the times that are past is a sample to those that are future. Indeed it does not, to me, appear so evident, that the seven seals have the similitude to the Trumpets and Vials have to one another. It may not be amiss to show you how these two are directed and formed.

(Revelation 7:7) The first Angels sounded, and there followed Hail and Fire mingled with Blood, and they were cast upon the Earth. The first of the Vials shows us the effect of this judgment.

(Revelation 16:2) Effect of the Judgment: The first Angels went and poured his Vial upon the Earth, and there fell a noisome and grievous sore upon men, who had the mark of the beast and upon them that worshiped his image.

(Revelation 8:8-9) The second Trumpet was sounded by the Angel, and as it were a great mountain burning with fire was cast into the sea, and the third part of the sea became blood; and the third part of the creatures that were in the sea, and had life, died; and the third part of the ships were destroyed.

(Revelation 16:2) Correspondent to this, the second Angel poured out his Vial upon the sea, and it became as the blood of a dead man, and every living soul died in the sea.

(Revelation 8:10) The Third Angel sounded, and there fell a great star from Heaven, burning as it were a lamp, and it fell on the third part of the rivers, and the fountains of waters; There is not much difference between this and what you read of

(Revelation 16:3) the Third Angel, that poured out his Vial upon the rivers and fountains of waters, and they became blood.

(Revelation 8:4) The Fourth Angel sounded, and the third part of the Sun was smitten, and the third part of the moon, and the third part of the stars.

(Revelation 16:8) Thus we read that the Fourth Angel poured out his vial upon the Sun, and power was given to him to scorch men with fire.

(Revelation 9:1) The Fifth Angel sounded, and a smoke came out of the pit, and Locust out of the smoke.

(Revelation 16:8) This seems to be no more than a larger account of what we are told of the Vial, that was poured upon the seat of the Beast, and that his kingdom was full of darkness, and they gnawed their tongue for pain.

I need not run the comparison between the other two. What I have mentioned, is sufficient to my purpose. It plainly appears that the sounding of the Trumpets and the pouring out of the Vials are either two representations of the same calamity, or a representation of such Plagues, as are cast into the same mold.

While I am somewhat late in posting something on what is a trendy, yet relevant, topic on the Reformed blogosphere at present, I want to make a recommendation concerning John Frame’s critique of Mike Horton’s Christless Christianity. If you have not read Horton’s work you really must. You should then, and only then, read John Frame’s critique. After that you should read the White Horse Inn’s response. Then you should read James Grant’s post on the subject here. Grant offers, what I believe to be, a knowledgeable, fair and balanced analysis. Finally, you will want to read R. Scott Clark and D. G. Hart’s responses to Frame. I will say, at this point, I agree more with Horton’s argument in the book and  analysis of the American church at large. While both Horton and Frame have good things to say in many places, no one should be received uncritically. If you have read Horton’s book, Frame’s critique and any of the posts linked above I would love to hear what you think.

I have recently been confronted with several references to the forty days of teaching that the disciples were privileged to receive from their Lord in the days between His resurrection and ascension. What was it that He taught them in those days? Was there new revelation from what they had already known? Was there a progressive enlightening of their minds? If so, what was the precise nature of this revelation? There have been several attempts by theologians to answer this question in a manner that is faithful to Scripture. Two books in particular that give intriguing answers come to mind: Jus Divinum by The Presbyterian Divines of Westminster and  T.V. Moore’s The Last Days According to Jesus.

In the second chapter of Jus Divinum, the authors appeal to the idea of the binding examples in Scripture to help establish the doctrine of church government. In the course of their defense of the biblical example of church government, they insist that the apostles must have received from Christ some instruction concerning the precise form of church government that He wished His church to observe throughout future generations. They put it in the following manner:

In the very front of the Acts it is said, that Christ after His resurrection (and before His ascension) gave commandments to the Apostles and spake of the things pertaining to the Kingdom of God Acts 1:2,3, & etc. viz. of the politie of the church some say. Of the Kingdom of grace say others. Judicious Calvin interprets it partly of church government, saying, “Luke admonisheth us that Christ did not so depart out of the world, as to cast off all care of us. For by this doctrine he shows that he hath constituteth a perpetual government in His church. Therefore Luke signifies, that Christ departed not, before He had provided for their Church government.”1

T. M. Moore (a 19th century Southern Presbyterian) approached the forty days between Jesus’ resurrection and ascension, in the following manner:

This is hardly a leading doctrine in the Christian system that was not in some sense brought forward during these memorable interviews. There is hardly a phase of Christian experience that is not brought into review in the words spoken by our Lord during this remarkable period. It was, therefore, to the apostles a period of training, that fitted them eminently for the great work to which they were called in preaching the gospel to all nations. Like the forty days that preceded the public ministry of the Lord, it was designed and adapted in an eminent degree to furnish preparation for the  new manifestation of the kingdom then to be made.2

1. Jus Divinum (London: Printed by J.Y. for Joseph Hunscot, 1647) p. 14

2. T. V. Moore Last Days of Jesus (Philadelphia: Presbyterian Board of Publications, 1858) pp. 298-299

When dealing with Calvin on the Sacraments, it has sometimes been said that “what he gives with the one hand, he takes away with the other.” That is to say, some think that Calvin appears to walk a tightrope between the signum (the sign) and the res (what is signified). On account of this he has been accused of espousing a view of the sacraments which supports a virtus operativa position, viz that the sacraments, in and of themselves, have an operative power. they objectively and really convey grace to the recipient. This is contrary to both the Lutheran and Reformed positions, which state that faith must be present in the recipient if the sacraments are to function as a means of grace.  .

But does Calvin hold to such a view? Does he indeed argue that there is an objective conveying of grace regardless of the state of the recipient? Calvin certainly regarded the Sacraments as a means of grace; however, to go to Calvin in order to extract a single statement “proving” this, is to do injustice to him. Over the next few weeks, I will seek to summarize Calvin’s teaching on the Sacraments, as it is found in Institutes Book IV, XIV.

In the first place, you will notice that Calvin defines the nature of a sacrament in PARAGRAPH 1, “Of the Sacraments in General:”

Calvin argues that the sacraments are “akin to preaching the gospel” and provide us with “another help to our faith”.

He defines a sacrament as “an external sign by which the Lord seals on our consciences his promises of good-will toward us, in order to sustain the weakness of our faith.” Importantly he does not stop there but continues “and we in turn testify our piety towards him, both before himself, and before angels as well as men”.

Some observations:

If Calvin states that the sacraments “are akin to preaching the gospel” he seems to suggest that the sacraments are no more or less efficacious than the preaching of the Word itself? The Word is preached but there is no uniform response to it. There is however and objective and central activity taking place – God declaring His Word.

Second within his definition of a sacrament, he chooses to situate the appropriate response of the recipient. He states that “we in turn testify of our piety (faith) towards him”. Note he does not state that the sacrament effects piety, but rather piety towards God is a necessary component of the sacrament. (This is similar to his definition of the true church: people commonly misrepresent his position stating that the marks of the true church are preaching of the Word and the faithful administration of the sacraments. But for Calvin, the first mark of the true church is the “Word of God sincerely preached and heard” (IV:1.9). (In case you are wondering, Calvin does hold to the objective meaning of the sign, regardless of whether it is received by faith – we will see this later in IV:14.7. However, Calvin does not have this universal principle of the sacraments in mind here.) When writing concerning the sacraments, part of Calvin’s definition includes the response of faith to the grace of God. It seems to me this is an important starting point.

John 4 is one of the most wonderful chapters in the Bible because in it we have the record of Jesus’ interaction with the woman at the well. The account provides the key to understanding the nature of sin, as well as the nature of salvation.

The woman comes to the well with a waterpot (a symbol of her life). Our Lord comes to seek and save that which was lost. It is actually the Father and the Son who are seeking this woman (John 4:23, “The Father is seeking…”) Jesus does not wait for the woman to speak to Him. He initiates the conversation with her because He was seeking out this women. This is the way the Lord works with all His people. He does not wait for us to seek Him, because He knows that we would go on in our sin if He did not pursue us with His grace. He diligently works to uncover our deepest need and to give us what only He can provide.

Jesus begins His work of uncovering this woman’s sinful heart by explaining that her great problem was that she did not know “the gift of God and who it is that says, ‘Give Me a drink…” He ends his act of uncovering her sinful heart by opening her eyes to see that He was indeed the Christ (v. 26). In the midst of His act of uncovering her need, Jesus finally goes to the heart of the matter by showing this woman that He knows she is a woman who has been sinfully seeking to satisfy herself with men. The woman had come to the well in the heart of the day because of the reproach she would have borne on account of her reputation among the other women of the city. She is a picture of all who “worship and serve the creature rather than the Creator.” The nature of sin is essentially idolatry. This woman worshiped herself and men. She needed something else, something that could replace our desires for sinful self-pleasure.

John intimates that the woman found the living waters by the fact that she “left her waterpot (v. 28).” The very thing that had symbolized her life of self-satisfaction–seeking to satisfy herself with men–was now left behind because she had found the living water that “would become…a fountain of water springing up into everlasting life.” The woman immediately went into the city and “told the men, ‘Come see a Man who told me all things that I ever did.’” It is quite possible that this woman went to “the men” she had been married to previously in order to tell them that her soul had found satisfaction in Christ. It is interesting to note that this women, who was seeking satisfaction in men, found satisfaction in a Man, even the God-Man! The Son of God took a human nature to Himself in order to deal with our great problem of idolatry. He would go to the cross and cry out “I thirst” so that we could drink the living waters that only He can give. Are you thirsty? Are you seeking to satisfy your soul with created things? If so, know that there is a well of living water in Jesus Christ that is free for all who “know the gift of God” and who ask for this water.

Here is an outstanding series of lectures that Edward Donnelly gave at the 2001 Trinity Baptist Pastors Conference. The subject was “Helps for Today’s Pastors: Case Studies in the Life of Paul.” They are well worth the time it takes to listen to them.

Martin Downes has some extracts from a speech delivered by Martin Lloyd-Jones at the National Assembly of Evangelicals in 1966. The reason for this particular speech? The pressure to cave into the ecumenical movement of the time. One of my personal favorite quotes from this speech concerns the ecumenical desire for fellowship prior to doctrine. Lloyd-Jones put it in the following way:

What is the Christian church? That is the question. You cannot discuss church unity unless you are clear in your mind as to what the church is. Now here is the great divide. The ecumenical people put fellowship before doctrine. We are evangelicals; we put doctrine before fellowship.

You can read the rest of the post here.

The following is a review of John Piper’s book The Future of Justification which I have written for the Scottish Bulletin of Evangelical Theology.  It is posted here with the approval of the editor of the SBET, Rev. Dr. Iain Campbell.  You can obtain the book here.  Bishop Wright has written a book in some sense in response to Dr. Piper’s book and it can be found here.

The Future of Justification:  A Response to N. T. Wright

John Piper

Inter Varsity Press, Nottingham, 2008; 240pp; £9.99; ISBN  978 1 84474 250 9

The worldwide Christian community has been plagued recently with several theological controversies.  We have the debate over penal substitutionary atonement, another about the emergent church, and another about the doctrine of justification.  Influential to some extent in each of these have been the writings (and sometimes the personal involvement) of Anglican bishop of Durham, N. T. Wright.  The present volume under review, The Future of justification, is well-known American pastor-theologian John Piper’s honest attempt to face head on the rising tide of dissatisfaction with the traditional Reformation doctrine of justification that can be seen broadly in the so-called “new perspective on Paul” and more particularly in the voluminous literary output of Wright.  Piper has published on the subject of justification before with his The Justification of God and more recently his Counted Righteous in Christ.  Piper has addressed several aspects of Wright’s reformulation of justification along ecclesiological rather than soteriological lines and has actually submitted the material in the book to Dr. Wright for his own feedback.  As Piper notes, Wright submitted an 11,000-word response to the book and so the book has doubled in size (10).

The Future of Justification does not make for light reading, but it will repay any reader who invests the time to wrestle with the detailed exegetical, biblico-theological and systematic concerns.  Wright, as representative of the broader NPP school, holds that the Reformation read Paul wrongly.  Paul did not think that second temple Judaism was a works oriented religion.  He thought it was narrow and bigoted.  Justification is not, Wright tells us, about how a sinner finds acceptance with a holy God based upon the imputed righteousness of Christ and forgiveness of sin though faith alone.  That is all wrong.  On the contrary, justification is about who is in the covenant community (i.e., the church).  Rather than circumcision, kosher dietary rules and Sabbath observance being the badges of membership, faith is now the badge.  Additionally, Wright speaks about two justifications.  There is the justification in history and then there is a justification at the last judgment for individual believers based upon the whole life lived (per Romans 2:6-11).

Piper interacts at a minute and detailed level with the arguments of bishop Wright in eleven chapters and six appendices.  Piper opens with a helpful reminder that not all biblical theology is worthy of the name.  One does not have to pit biblical theology against systematic theology as Wright does (annoyingly so from this reviewer’s viewpoint).  The sister disciplines mutually enrich and correct each other.  Or that is the way it should be.  Piper then addresses Wright’s handling of the law court imagery behind justification language in the NT in two successive chapters.  In chapter five Piper asks whether the news that Jesus is Lord would be “good” news for the unbeliever.  In the next chapter Piper deals with whether justification is about our standing before a holy God and in the next he wrestles with the place of works in the biblical scheme of justification.  Then the question is asked as to whether Wright is saying the same thing as the Reformers when he stresses union with Christ and dispenses with the imputation of the active obedience of Christ.  Truthfully, it is not one or the other.  It is both.  This is a basic defect in Wright and I am afraid it makes orthodox men frightened by any and all talk of union with Christ.  Piper then tackles the contentious issue of Paul’s place in the second temple Jewish milieu and follows that with a discussion of the Jewish ethnic boundary markers or badges  and concludes the body of the work in the eleventh chapter with a look at various imputation passages among which we find Philippians 3:9 and 1^st Corinthians 5:21.  There is a wealth of exegetical richness here.  Piper concludes the book with six appendices dealing with further matters related to the law, imputation, faith, and love.

While N. T. Wright has offered to the church some helpful scholarship (he has dispatched the silliness of the Jesus Seminar and the like with humor and abandon), and has rigorously offered arguments in favor of Christ’s resurrection, his work on justification comes up short and needs detailed correction.  John Piper has done just that.  The Future of Justification is must reading.

I wanted to point our readers to two new books that have recently been published.  Lord willing, and the creek don’t rise, I will have reviews of these books sometime in the future.  The first book I want to mention is a festschrift (“celebratory writing”) for Professor John Frame.  Frame, former professor of apologetics and systematic theology at Westminster Theological Seminary in Philadelphia and Westminster Seminary California, now teaches at the Orlando campus of Reformed Theological Seminary.  This volume, Speaking the Truth in Love: The Theology of John Frame is a hefty tome weighing in at over 1100 pages and is published by P&R and edited by John J. Hughes.  Frame is perhaps best known as critical follower of Cornelius Van Til and as the foremost formulator (along with Vern S. Poythress) of what is known as tri-perspectivalism.  What makes this festschrift unique is that it contains a fair bit of critical evaluation and interaction from the contributors.  You can obtain the book here.

The second book is a new edition of a historically significant volume within Reformed circles, especially Scottish Presbyterian circles.  The book is entitled The Marrow of Modern Divinity authored by Edward Fisher who is shrouded in some mystery, but was most likely a British barber, manuscript dealer, and lay theologian of no mean gifts.  The book became the center of controversy in Scotland when the book was republished and this dust-up is known as the Marrow Controversy.  This new edition published by Christian Focus has a forward by Philip Ryken,a history of the book and its author by William Vandoodewaard, and explanatory notes by Thomas Boston (one of the “Marrow Men”).  The book is available here.  You can find a helpful lecture series on the Marrow Controversy by Sinclair Ferguson here.

*  The reader should know that some books which I note and review have been provided gratis, which is the standard practice of publishers with reviews for academic journals and thoughtful periodicals.  Also note that following the links provides me with potential free books which will then in turn be reviewed.

It’s time again to look at Reformed Forum’s most downloaded episodes last month and last year.  Nick and I are constantly amazed that our archives get a little too dusty.  Hopefully, you’ll find something interesting here that you haven’t already heard.  Or maybe you’d like to listen again.  I’m amazed each and every week how much I actually learn by listening to an interview  I was involved in!

October 2008

• The Reformed Doctrine of Justification with John Fesko
• Herman Bavinck with Ron Gleason
• Christ’s Kingdom: Gospel Priorities and Politics with Russell Moore
• The Preaching of Jonathan Edwards with John Carrick
• Cornelius Van Til: A Life with John Muether

September 2009

• New Testament Theology with Tom Schreiner
• The Masculine Mandate with Rick Phillips
• Loving the Church with Ted Kluck
• The Doctrine of Assurance with Burk Parsons
• Institutes Book 1, Chapter 1: The Knowledge of God…

We were able to catch up with William Dennison, professor of interdisciplinary studies at Covenant College in Lookout Mountain, GA, about his Th.M thesis, Paul’s Two-Age Construction and Apologetics. It is a subject you will want to familiarize yourself with. You can listen to and download the interview here.

Justin Taylor recently posted a fairly lengthy account of the calling and ministry of John Piper. You can read it here. I find his biography to be one of the most fascinating and encouraging of any living ministry on account of the centrality of Scripture, the glory of God and Jesus Christ in his testimony. I concur with Richard Muller, that Piper’s book on Romans 9:1-23 is one of the most scholarly treatments out there (though I do not personally agree with Piper’s conclusions on an eschatological hope for ethnic Jews). If you have not heard Pastor John’s testimony or read the account of his transition from seminary professor to passionate preacher and pastor, I highly recommend that you read this post.

John Calvin commenting on Ephesians 3:14-19:

“. . . when the Scripture sets Jesus Christ before us, it is not without cause that we are told to rest wholly upon him, and keep to him when we have come to him, because he has all fulness of good things in himself. Therefore we do not need to be wandering here and there, or taking such great trouble in seeking the things that are needful for us. In short, we must no longer go astray, but must adhere wholly to him, as to our perfect and sovereign happiness.”

John Calvin, Sermons On The Epistle To The Ephesians (Carlisle: Banner of Truth, 1975), 300.

The University of Cambridge is, this year, celebrating its 800th anniversary. Cambridge University Press (one of the oldest publishing houses in the world) has recently republished a number of 18th and 19th century theological works. You can find the list of publications here.

Don’t get too excited – no long, lost puritan treaties here (those are all tucked away in the college libraries)!  The reprints are really a product of their times dealing mainly with the issue of the relationship between faith and science. So while there might not be too much of value here (remember CUP and The University of Cambridge as a whole, are this year, celebrating the work of Charles Darwin) I’m sure that some of these titles are of use or interest to some folks out there.

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.   For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1:16-17 ESV)

For the longest time now I have been captured by the majesty of Paul’s letter to the Romans.  Romans is the only book of the Bible which I have attempted to preach through in consecutive expository fashion (lectio continua).   It was both challenging and invigorating.  Additionally, several years ago I published a series of articles by the title Spotlight on Romans.  Back then I was a Wesleyan-Arminian.  Now I am Reformed and would like to try my hand at it again.  My goal is to offer relatively brief (yes, really…) commentary on this tremendously significant book of the Bible.

In this introductory post I want to touch upon the historical significance of Paul’s letter.  Almost every reformation or renewal movement within the history of the church has had some connection with a rediscovery of the significance of the letter.  Three heroes of the faith who usually come in for mention when the profundity of Paul’s epistle to the Romans is considered are Augustine of Hippo, Martin Luther, and John Wesley.  Augustine was born to a Christian mother, Monica, who prayed regularly for him.  However, he was in his thirties when he came to faith in Christ.  Augustine was struggling with his sexual sin in the garden of a friends’ home when he heard children playing nearby who said, “Tolle lege, tolle lege,” “Take up, read.” With that he picked up a copy of Romans at hand and found freedom in Christ.  Martin Luther was as fastidious a monk as you could ever find.  Struggling with his fear of and anger with God, Luther came to see the centrality of justification by grace through faith in Christ in the pages of Romans and so the Protestant Reformation began.  John Wesley, the founder of Methodism, was a dry and lifeless Anglican minister (not to mention failed missionary to Georgia) when came to faith in Christ through hearing the preface to Martin Luther’s commentary on Romans read aloud at a meeting at Aldersgate Street in London.  Now that is powerful.  Wesley’s heart was “strangely warmed” when he heard about the gospel from the pen of Luther.  These and scores of other accounts retell the power of the gospel found in the words of Paul to the church at Rome.

The whole Bible is divinely inspired.  Of that there is no doubt.  And it is infallible, inerrant, and splendidly holy in all its parts.  But Romans has played such a significant role in the life of the church that another look at its contents is worth taking. Over the next few weeks I hope to touch upon what I believe to be the high points in this Pauline  treasure trove.   The truth of Romans 1:16-17 has been discovered over and over again in the life of the church. Won’t you rediscover it too?

Dr Stuart Olyott has  for many years, been a great blessing to Christians in the UK.  His work amongst the churches in Wales, his preaching and conference speaking in the rest of the UK has been of the highest order. So too has his writing.  In preparation for my first sermon series at Geneva OPC (early in the New Year), I have been reading his work on the Epistle to the Ephesians entitled Alive in Christ.

Dr Olyott is known for his clarity of thought and expression, both in his writing and preaching. He is able to express complex theological concepts in a  simple, accessible and often a powerful manner. Simplicity of expression is often mistaken for shallowness of subject matter, but not so with Dr Olyott. Here is some of his commentary on Ephesians as he deals with the idea of being “accepted in the Beloved” (Eph 1:6)

“We have been in a far country, but he has been waiting for us. When we turn to him, he runs to meet us even when we are still a great way off. He throws his arms around us and treats us as dear children. He never hesitates. We approach him with tears, but find that his home is a house of joy. How is it that the just and holy God can give us such a reception? It is because his eternal Son has never disappointed him in any way, and he sees us being in him. He accepts us for Christ’s sake. In our unholiest moments, in the depths of our backsliding, even then the righteousness of Christ is reckoned to our account, and the Father sees us as having no faults. There is no cloud between us and our God, not ever.”

Amen

Luther once said, “There is much divinity in pronouns.” William Fenner might say, “There is distinction in adverbs, there is blessing in adjectives.” This is not exactly the stuff that thunders from the pulpit to the awe of millions. But as they used to say, God still resides in the details.

In The Dutie of Communicants, Fenner asks his congregation to examine the state of their hearts before taking the Lord’s Supper. Fenner has made much of the need for meditation and self-reflection on scripture already. Here at the table it is more serious: examine so. The adverb (houtos) (1 Cor. 11:28) commends the one who has searched his heart to receive the supper. The manner of receiving is as important as the matter received as each are commanded. “We are all racers,” says Fenner, “we run, we must so run that we may obtain, 2 Cor. 9. 29. So pray that we may speed, so hear that we may be converted, so reprove that we may be edified; so behave ourselves in our places and callings, that we may glorifie God.” The Christian’s calling is certain, decided, and assured.

Why is the right manner so important? Only the right manner of doing duties gets the blessing. The blessed of Matt. 24:46 does not say, Whom when his master cometh, he shall find doing, but he shall find so doing. The Textus Receptus (1550 & 1624 eds.) reverse the word order of vs. 46, poiounta houtos whereas the NA27 places houtos first following the traditions of A B C D L … and several minuscules. What is the difference since the adjectival particle poiounta is translated the same either way? With little textual fuss the weight of the problem rests on the attitude and the application:

“Christ when he cometh to judgement, shall find many doing; it may be he will come in prayer time, it may be he will come in the moring, when many thousands shall be at their prayers in their families; it may be he’l come at night when all are at prayers in their houses; it may be he will come on the Sabath, when all the country is at Church, hearing of sermons, he shall finde many thousands doing and praying. But blessed is that servant, whom his Lord when he comes, shall find so-praying, so-hearing, so-receiving the sacrament: He shall find many believing, but so believing gets the blessing.”

I was having a discussion tonight with a father in the faith about the faithful men in America who held forth their Calvinistic convictions during the 20th Century, at times when it was not cool to be a Calvinist. I was reminded by Steve Burlew’s post over at Challies about the part the Banner of Truth has played in the propagation of the Reformed faith at times when Calvinism has been more and less popular in America. You can read his post here.

On November 3, 1955 Martin Lloyd-Jones preached, what would become, one of his most influential messages–a marvelous exposition of the first two words of Ephesians 2:4, “But God…” This is the transition verse from Paul’s exposition of the awful plight of fallen man. Having explained fallen man’s condition in Ephesians 2:1-3 with the language of “death,” the apostle Paul proceeded to hash out the sphere in which man’s sinful condition existed. It was man’s nature that was sinful. Paul says, “By nature we were children of wrath as the rest…” It was operative in the fallen world. Paul notes, “we once walked according to the course of the world.” It was also operative under the influence of the Devil. Paul continues, “according to the prince of the power of air, the spirit who is now at work among the sons of disobedience…” Finally, Paul explains that man’s fallen nature was operative in the flesh. He began his descrption by declaring that man is, by nature, “dead in sins and trespasses,” and he goes on, “fulfilling the desires of the flesh and the mind.” There you have the three-fold enemy of God–the world, the devil and the flesh. These three things call down the wrath of God upon all who are participants by nature. None are excluded from the righteous judgment of God. All men, Jew and Gentile, young and old are under the wrath and curse of God.

Lloyd-Jones went on to point out the connection and contrast between the statement of fallen man in Ephesians 2:1-3 in the first two words of Ephesians 2:4. In fact, these words, “But God..” contain the glories of the Gospel. Lloyd-Jones explained:

These two words, in and of themselves, in a sense contain the whole Gospel. The Gospel tells of what God has done, God’s intervention; it is something that comes entirely from outside us and displays to us that wondrous and amazing and astonishing work of God which the apostle goes on to describe and to define in the following verses.

The really remarkable thing about this transition is the fact that there is a contrast between what is the obvious conclusion and the ultimate outcome for believers. John Gerstner put it in the following terms:

“But God!” Think how wonderful it is that the words that follow are “But God,” rather than “And God.” “And God” would mean the inevitable ruin, the dread judgment. Following this awful description of us as transgressors and sinners, slaves of Satan and of our own flesh, by nature children of wrath, “And God” could only spell the expected doom. It could betoken only the execution of our just condemnation, it could mean only endless punishment. While we are waiting to be taken to the dungeon of gloom and misery what do we hear? “But.” “But,” why that means the unexpected. That means hope. “But” not “and.” Something unexpected–something other than the anticipated doom. We no sooner begin to hope than we hear the second word, “God.” “But God.” This is too much. Can God have changed? Is it possible that he will not condemn.

The glory of these words is that they lead to the great declaration of the Father’s rich mercy and great love for His chosen people. They lead to Christ, the one who died, and was raised, and who ascended into heaven, and carried us with Him by virtue of our union with Him. Paul explains, “But God, who is rich in mercy, because of his great love with which He loved us, even when we were dead in sins and trespasses, made us alive together with Christ, having forgiven us all trespasses; and raised us up with Him, and made us sit together with Him in the heavenly places in Christ.” God’s great love lead Him to send Christ as our representative–as the one who would bear all the dreadful curse for His own; and what has happened to us on account of His death, burial and resurrection, is that we have been raised up spiritually with Him. Paul actually makes up three new words by combining a series of existing words (i.e. made-us-alive-together, raised-us-up-together, seated-us-together with Him) to express the glories of the blessings of this union with Christ. Eric Alexander put the language of these verses in the following way:

The New Testament ransacks the universe for comparisons that will be adequate to describe what has happened to us when we became God’s children. And the only two possible comparisons are the creation of the universe at the beginning and the resurrection of Jesus on the third day. So Paul says the same God who commanded the light to shine out of darkness has shone in our hearts. And the same God who raised the Lord Jesus from the grave and broke its bondage over Him has raised us in Jesus into newness of life.

This is the reality of what has happened to you, if you are a Christian. God has not dealt with you according to your sins, He has dealt with Christ according to your sin. God has dealt with you according to the saving work of Jesus. Again Alexander observed:

God made us alive with Christ by raising us together with Christ (vv. 5-6). ‘So we are not just spectators of Christ’s resurrection, we are participants. And every spiritual blessing that God has for us is found in Christ. God unites us to Jesus as branches to a vine, as limbs to a body, so that all that he is and all that he has wrought in his death and resurrection and ascension become ours through him. That’s why the real meaning of faith is that we believe into the Lord Jesus Christ. Scripture tells us that our union with Christ is a faith union. And when we believe, we believe into the Lord Jesus Christ.

I just noticed that Geerhardus Vos’ excellent little work The Teaching of Jesus Concerning the Kingdom of God and the Church is online at Google Books.

We recently had the privilege of talking with Dr. Joseph A. Pipa about his doctoral dissertation, William Perkins and the Development of Puritan Preaching. It was an outstanding interview in which Dr. Pipa traced the influences on and contributions of William Perkins, a man who is arguably the most significant figure of the development of the Puritan movement. You can hear the interview here.

I also recently found a series of sermons that Dr. Pipa preached at Hillcrest PCA in Volant, Pa. back in 2006. It was a series on the Nature and Attributes of God. You will find all the audio below:

The Nature and Attributes of God,  – Christ the Son of the Living God

The Nature and Attributes of God,  – Jesus / Immanuel

The Nature and Attributes of God,  – Yahweh (Jehovah)

The Nature and Attributes of God,  – El Shaddai (God Almighty)

The Nature and Attributes of God, – El Elyon (God Most High)

The Nature and Attributes of God, – Elohim (God)

Dr. Jeffrey K. Jue, Associate Professor of Church History at Westminster Theological Seminary introduces Turretin in this short video.

In 1984 Eric Alexander gave a series of addresses on the first three chapters of Ephesians at the Urbana. In the course of his description about the spiritual condition of man by nature he noted:

I can walk up and down the streets of Glasgow and see people who appear to be perfectly well-integrated. Many of them are quite happy. Most of them are extremely well off. But they do not know God, and my burden is that I can walk along the streets without a pang. We are wracked with pain when we see emaciated bodies in famine-stricken Ethiopia – and rightly so. God deliver us from hardness in that sphere too. But it troubles me that we seem to be more concerned about that than about people who are spiritually bankrupt, who do not know God and Jesus Christ. We need to develop a heart of compassion for those who are spiritually dead.

You can find the complete series of addresses on Ephesians below:

The Basis of Christian Salvation (Ephesians 1:1-14)
The Ministry of Christian Intercession (Ephesians 1:15-23)
The Nature of Christian Experience (Ephesians 2)
The Privileges of Christian Ministry (Ephesians 3)

A friend pointed me to a post on Justin Taylor’s blog concerning John Piper’s talk at the American Association of Christian Counselors. In the course of his talk the crowd just laughed and laughed and kept on laughing at what Piper was saying–even when it was serious, reverent and meant to be taken seriously. I have never seen or heard and example like this. I suppose it is indicative of the overall attitude of the American church. I guess that there are lots of jokes in pulpits all across America. But how prevalent must it be to engender such untimely audience laughter? You can listen to the talk here. You can read Justin’s thoughts here.

HT: Justin Taylor

Here is the link to the video interview that Mark Driscoll did with ABC’s Nightline. The subject on which he was interviewed was “Idolatry.” I for one am thankful that God is using men like Driscoll to speak biblical truth on national television. We should pray for our brother as he faithfully proclaims the Gospel to a perishing world.

My friend and fellow GPTS alumnus, Ben Miller, has recently released his first book, The Kingdom Has Drawn Near. It really is quite an outstanding biblical-theological summary of the theology and significance of the Kingdom of God. The book is short, easy to read and theologically rich.  Anyone who likes the theology of Geerhardus Vos will appreciate this work. This book is a great resource for introducing someone to what Miller insists to be the central biblical-theological theme of Scripture.

With the release of the book, Sensus Divinitatis Publishers is having a giveaway. The prizes are definitely worthwhile. All you have to do is sign up online. You can find out all the details here.

There are five descriptions of Christ, unfolded in the introduction to the book of Hebrews (vv. 1-4). First, He is said to have been appointed “heir of all things.” Then it is stated that He is the Creator, namely, the One “by whom the Father made the aeons;” Third, He is said to be God, as being “the brightness of the Father’s glory and the exact representation of His being.” Fourth, He is shown to be the Providential Sustainer of all, because He “carries all things along by the word of His power.” And finally, He is said to be the Redeemer, when it is said that “He, by Himself, has made purification of our sins.” The interesting thing is that the writer of the epistle does not start with a declaration of Jesus being God” or Creator, or Providencial Sustainer or Redeemer. Rather He begins by explaining that He is heir of all things. This is significant because the purpose of the book of Hebrews is to encourage Christians who are being persecuted and having their possessions stripped from them to persevere.

Later in the book the writer reminds the Hebrew Christians: “[You] joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.” This is the common thread that runs through the book with regard to Old and New Testament saints. We all are awaiting the city that has foundations who builder and maker is God. “Here we have no continuing city, but we seek the one to come (Heb. 13:14). Jesus is the One who received the right, by inheritance, to all things. It is when we come to look to Him, and consider Him, and lay hold on Him, that we are assured of the inheritance that awaits us in glory. This is the Christians hope. The writer of Hebrews leads off with it and continues through the book with it. We must again be reminded of it.

This weekend, October 9-10, 2009, Greenville Presbyterian Theological Seminary will be having a book sale. Those of you who live in the Greenville area should definitely check it out. If you love Reformed books, I am sure you will find this to be worthwhile. You can find more details here.

On October 27th and 28th, Dr. Derek Thomas will be the keynote speaker at the 2009 Institute on Biblical Preaching at Westminster Theological Seminary in Glenside, PA. If you live near the Philadelphia area you will not want to miss this event. Carl Trueman, Bill Edgar and Tim Witmer will also be giving seminar lectures over the two day event. This years’ topic–believe it or not–is  “John Calvin and Ministry.” You can find the schedule and more details here.

There are a multitude of significant factors in the typical relationship between the bronze serpent (Numbers 21: 4-9) and the crucified Lord Jesus Christ (John 3:14-15) at Calvary:

In the first place, the bronze serpent was God’s means of salvation for the Israelites who were bitten by the serpents in the wilderness. Jesus is God’s means of salvation for everyone who has been bitten by the deadly venom of sin in the wilderness of this fallen world.

The bronze serpent was God’s only means of salvation for the bitten Israelites. Jesus is God’s only means of salvation for Jew and Gentile (see. John 3:16).

The bronze serpent was a visual representation of the wrath of God against a grumbling and complaining people. The cross of Christ is a visual representation of the wrath of God against all ungodliness and unrighteousness of men.

The bronze serpent, representing the wrath of God, also represented the turning away of that wrath. Whoever looked at the serpent would find that the wrath of God was turned away. The cross of Christ, representing the wrath of God, also represents the turning away of that wrath. Mercy and truth meet together at the cross; righteousness and peace kiss one another in the death of Jesus.

The bronze serpent was a representation of the venomous serpents that bit the people and brought deadly consequences on account of their sin, yet it was without the venom that caused their death. Christ represented those who were ruined by sin, making Himself a body in the likeness of sinful flesh–yet without sin–so that He might, by His death, save those who–by their own sin–were poisoned unto death. He was made a curse for us that we might receive the blessings of God.

The bronze serpent was meant to remind the Israelites of the cause of their sin. It was meant to carry their minds back to the Garden of Eden where Satan came in the form of a serpent to tempt their first parents. The punishment for the sin, brought into the world through the temptation of that Serpent of Old, was laid on Jesus at the cross. The penalty for our sin fell on Him. He became sin for us, that we might become the righteousness of God in Him.

With the serpent in the wilderness, the healing was dependent upon the word of God concerning His means of salvation. With Christ crucified, salvation is dependent on God’s word concerning His means of that salvation.

In the account of the poisoned Israelites and the bronze serpent, both the means and the instrument of God’s salvation are typified. In the account of Jesus’ interaction with Nicodemus both the means and the instrument of God’s salvation are pointed out. A crucified Savior is the means of God’s salvation. Faith, or looking to Him, is the instrument of salvation.

The plagued Israelites were called to look upon the bronze serpent in order to be healed. Sinners are called to look upon the crucified Son of God to be saved.

The serpent was lifted up before the Israelites in the midst of the camp so that those who were bitten  might look and be healed. Christ was lifted up–first on the cross, then in His resurrection, then in His ascension, and finally in the preaching of the Gospel–so that sinners might look on Him and be saved.

The bronze serpent was the central and all sufficient means of healing for the Israelites. The cross is the central and all-sufficient means of the work of Christ. The bronze serpent was the clearest type of the saving work of Jesus at Calvary. Of all the types and shadows, there was not any that showed forth the  principal work of the Savior better than this type. Jesus could have pointed to the passover or any of the sacrificial types that foreshadowed His atoning death, but He chose to point Nicodemus to this type.

Just as God chose a man, namely Moses, to lift up the bronze serpent on the pole so that men might look and be healed, God has chosen ministers to hold up Jesus in the preaching of Christ crucified so that men might look to Him and be saved.

Just as looking to a bronze serpent was a foolish means of healing poisoned Israelites, so looking to a crucified Savior (an executed, dying Man) is a foolish means, in the world’s eyes, for the salvation of a sinners condemned to death.

The bronze serpent was held up for many for salvation from the wrath of God and the deadly consequences of sin. Christ was lifted up for many for the salvation of men from the wrath of God and the deadly consequences of sin.

For further meditations see John Brinsely The Mystical Brazen Serpent (London: Thomas Maxley, 1652)