Tag Archives: Biblical Theology

“The one able to ascend is the Adam-like high priest, with blood, on the Day of Atonement” by L. Michael Morales

“The tabernacle was not merely the earthly house of God, but the way to God– the way of YHWH. Now, keeping in mind the parallels between the garden of Eden and the tabernacle, one may discern readily how the entrance into the holy of holies, ‘the archetypal priestly act,’ comprised a liturgical drama: the annual re-entry into the garden of Eden.

On the Day of Atonement Adam’s eastward expulsion from the garden of Eden was reversed as the high priest, a cultic Adam, ascended westward through the cherubim-woven veil and into the summit of the cultic mountain of God.

At the heart of the Pentateuch, we find an answer to the question Who shall ascend into the mountain of YHWH? The one able to ascend is the Adam-like high priest, with blood, on the Day of Atonement.

This is the way YHWH has opened for humanity to dwell in His Presence. Within the narrative progression, then, atonement, along with its elements of purification and ransom, is that which enables the return to YHWH God, a reversal of Eden’s expulsion.”

–L. Michael Morales, Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of the Book of Leviticus (ed. D. A. Carson; vol. 37; New Studies in Biblical Theology; Downers Grove, IL; England: InterVarsity Press; Apollos, 2015), 176-177.

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“Christ is the subject of all the Scriptures” by Michael Reeves

“In revealing Himself, not only does the Father send His Son in the power of His Spirit; together the Father and the Son send the Spirit to make the Son known. The Son makes the Father known; the Spirit makes the Father known; the Spirit makes the Son known.

He does this first of all by breathing out the Scriptures (2 Tim. 3:16; 1 Pet. 1:11-12) so that in them, the ‘word of Christ,’ Christ may be known (Rom. 10:17; Col. 3:16).

Does this mean that we are, in fact, back to God just giving us a book, as in Islam? Far from it, for– as we shall see if you can bear the wait– God the Spirit not only inspires Scripture, He also comes to us. Indeed, He comes into us. There could be no greater intimacy than with this God.

What it does mean is that the point of all the Scriptures is to make Christ known. As the Son makes His Father known, so the Spirit-breathed Scriptures make the Son known.

Paul wrote to Timothy of how ‘from infancy, you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus’ (2 Tim. 3:15). He is referring to the Old Testament, of course, but the same could be said of the New.

Similarly, Jesus said to the Jews of His day: ‘You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about Me, yet you refuse to come to Me to have life… If you believed Moses, you would believe Me, for he wrote about Me’ (John 5:39-40, 46).

Clearly, Jesus believed that is quite possible to study the Scriptures diligently and entirely miss their point, which is to proclaim Him so that readers might come to Him for life.

It all dramatically affects why we open the Bible. We can open our Bibles for all sorts of odd reasons– as a religious duty, an attempt to earn God’s favor, or thinking that it serves as a moral self-help guide, a manual of handy tips for effective religious lives.

That idea is actually one main reason so many feel discouraged in their Bible-reading. Hoping to find quick lessons for how they should spend today, people find instead a genealogy or a list of various sacrifices.

And how could page after page of histories, descriptions of the temple, instructions to priests, affect how I rest, work and pray today?

But when you see that Christ is the subject of all the Scriptures, that He is the Word, the Lord, the Son who reveals His Father, the promised Hope, the true Temple, the true Sacrifice, the great High Priest, the ultimate King, then you can read, not so much asking, ‘What does this mean for me, right now?’ but ‘What do I learn here of Christ?’

Knowing that the Bible is about Him and not me means that, instead of reading the Bible obsessing about me, I can gaze on Him.

And as through the pages you get caught upon in the wonder of His story, you find your heart strangely pounding for Him in a way you never would have if you had treated the Bible as a book about you.”

–Michael Reeves, Delighting In The Trinity: An Introduction to the Christian Faith (Downers Grove, IL: InterVarsity Press, 2012), 81-83.

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“All of the work to which the church is called” by Herman Bavinck

“The Scriptures of the Old and New Testaments constitute the foundation of prophets and apostles on which all Christian churches, in fellowship with each other, take their stand or claim to take their stand.

In their official confessions, all churches have acknowledged the Divine authority of those Scriptures and have appropriated them as a reliable rule of faith and life. There has never been a difference or conflict about this point of dogma in the Christian churches.

Formerly the attack on Scripture as the Word of God came from the outside, from such pagan philosophers as Celsus and Porphyrus in the second century; inside Christendom such an attack does not appear until the eighteenth century.

Now the church has not received this Scripture from God in order simply to rest on it, and still less in order to bury this treasure in earth.

On the contrary, the church is called to preserve this Word of God, to explain it, to preach it, apply it, translate it, spread it abroad, recommend it, and defend it—in a word, to cause the thoughts of God laid down in Scripture to triumph everywhere and at all times over the thoughts of man.

All of the work to which the church is called is the effort at, and the ministration, of the Word of God. It is a service of this Word of God when it is preached in the assembly of believers, is interpreted, and applied, when it is shared in the signs of the covenant and is maintained in discipline.

And in a larger sense much more is part and parcel of this service of the Word: this, for example, that in our own hearts and lives, in our profession and business, in house and field and office, in science and art, in state and community, in works of mercy and missions, and in all spheres and ways of life, this Word be applied, worked out, and made to rule.

The church must be the pillar and ground of truth (1 Tim. 3:15): that is to say a pedestal and foundation bearing up the truth and maintaining and establishing it over against the world.

When the church neglects and forgets this, the church is remiss in its duty and undermines its own existence.”

–Herman Bavinck, Our Reasonable Faith or The Wonderful Works of God (trans. Henry Zylstra; Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2016), 101-102.

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“Moses had no other intention than to invite all men to go straight to Christ” by John Calvin

“Moses had no other intention than to invite all men to go straight to Christ.

And hence it is evident that they who reject Christ are not the disciples of Moses.”

–John Calvin, Commentary on the Holy Gospel of Jesus Christ According to John, in Calvin’s Commentaries, Vol. XVII (Grand Rapids, MI: Baker, 1981), 217. Calvin is commenting on John 5:38.

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“The Old Testament is the pedestal on which the Gospel rests” by Herman Bavinck

“The Gospel is the fulfillment of the promises of the Old Testament. Without it, the Gospel hangs suspended in the air. The Old Testament is the pedestal on which the Gospel rests, and the root out of which it came forth.”

–Herman Bavinck, Our Reasonable Faith (trans. Henry Zylstra; Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2016), 100.

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“Do you hear the melody of the voice of Christ in the gospel?” by Jonathan Edwards

“In order to learn the new song, you must hear the melody of the voice of Christ in the gospel.

You have heard that the glorious gospel is that out of which this song is to be learned, and that ’tis Christ that must teach it. And this is the way that He teaches it: by causing the soul to hear the melody of His own voice in the gospel.

’Tis Christ that speaks to us in the gospel. Many hear His words, but they perceive no sweetness in them. They perceive no pleasantness in His voice, in the doctrines and invitations and promises of the gospel. ’Tis all an insipid thing and dead letter to them.

But to the godly, Christ’s mouth is found to be most sweet. You must perceive the sweetness of the voice. You must see the glory of those doctrines, and the sweetness of those invitations, and the exceeding preciousness of those promises.”

–Jonathan Edwards, “They Sing A New Song (Revelation 14:3)” in Sermons and Discourses, 1739–1742 (ed. Harry S. Stout, Nathan O. Hatch, and Kyle P. Farley; vol. 22; The Works of Jonathan Edwards; New Haven; London: Yale University Press, 2003), 22: 243-244.

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“We enjoy Christ only as we embrace Christ clad in His own promises” by John Calvin

“We enjoy Christ only as we embrace Christ clad in His own promises.”

–John Calvin, Institutes of the Christian Religion (ed. John T. McNeill; trans. Ford Lewis Battles; vol. 1; The Library of Christian Classics; Louisville, KY: Westminster John Knox Press, 2011), 1: 426. (2.9.3)

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