Exegesis and Theology

The Blog of Brian Collins

What does it mean that the things prophesied in Revelation “must soon take place” (Rev. 1:1)?

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G. K. Beale, who holds an idealist position claims that the term “soon” “appears to denote fulfillment in the near future, which perhaps has already begun in the present” (Beale 1999: 153). Peter Leithart, who holds a preterist position, insists that “soon” should be read in a straightforward manner and not trimmed or reinterpreted (Leithart 2018: 70-71).

However, there are good reasons for understanding the things which “must soon take place” to be the events of the Second Coming.

a. Revelation 1:1, 3 are paralleled in 22:6-7, 10, 12, 20. The ambiguous expressions “soon take place” and “the time is near” are clarified by the words of Jesus in 22:7, 12, 20: “I am coming soon.”

b. Other Scriptures speak of the Second Coming or its accompanying events as coming “soon,” “near,” “at hand,” etc. (Charles 1920: 6; Ladd 1972: 22; Osborne 2002: 55; Schreiner 2018: 549-50; Fanning 2020: 75).

Deuteronomy 32:35: “for the day of their calamity is at hand, And their doom comes swiftly.’” If this “doom” refers to an eschatological judgment (Jonathan Edwards 2006: 390-10; Jamison, Faussett, and Brown, 1:706; cf. Block 2012: 764.), the swiftness would have to be reckoned from God’s point of view.

Obadiah 15: “For the day of Yhwh is near upon all the nations.” Though Obadiah is focused on the judgment of Edom, this verse, encompassing as it does all the nations, is eschatological in scope (Raabe 1996: 191; Busenitz 2003: 270; Block 2013: 81; Rogland 2018: 383). There are two possible scriptural explanations for the use of this terminology. First, “what human beings consider ‘near’ need not be the same for God, for whom a ‘thousand years’ are ‘as a watch in the night’ (Ps. 90:4; cf. 2 Pet. 3:8–9)” (Rogland 2018: 383). Second, the Hebrew term translated “near” often “often expresses physical rather than temporal proximity” (Rogland 2018: 383). Thus the image would be of a threat that is always close by (See Raabe 1996: 192; Block 2013: 84).

Joel 3:14: “For the day of the Lord is near in the valley of decision.” Joel 1:15 and 2:1 also refer to the day of the Lord as “near,” but those verses likely refer to a historical day of the Lord (Finley 1990: 35, 40-42; Seitz 2016: 149-50; cf. Garret 1997: 328). This verse refers to the eschatological day of the Lord, but the statement of nearness should be considered as interior to the prophecy, not as measured from Joel’s time. Thus, this verse is not relevant to the question at hand.

Isaiah 13:6: “Wail, for the day of the Lord is near.” The day of the Lord in this chapter likely refers both to a historical judgment against Babylon and to the ultimate eschatological day of the Lord (Young, 1:419; Grogan, EBC, 101; Webb 1996: 81; Raabe 2002: 652-74; Adams 2007: 43-44; cf. Wolf 1985: 110; Oswalt 1986: 299.). It may be that the statement about nearness is “not from the standpoint of Isaiah’s own day,” but from the standpoint of those who experience the fulfillment of the prophecy (Young, 1:419). Or it may speak to “the total preparedness of that day to dawn whenever the Lord declares that the time has come” (Motyer, 138).

Zephaniah 1:7, 14: “Be silent before the Lord GOD! For the day of the LORD is near…. The great day of the LORD is near, near and hastening fast.” While verse 7 could refer to a historical day of the Lord, verse 14 clearly refers to the eschatological day (Motyer 1998: 922). Motyer notes, “”Imminence is part of the prophetic definition of the day of the Lord (Ezek. 7:2, 10; 30:2-3; Joel 1:15; Hag. 2:6), as it is in the New Testament, which expects the imminent return of the Lord Jesus Christ” (Motyer 1998: 917). It is challenging, however, to see how the eschatological day of the Lord could be imminent prior to the first advent. Patterson suggests a linkage between the historical and eschatological days: “However much the events detailed here may have full reference only to the final phase of the Day of the Lord, they were an integral part of the prophecy and could occur anywhere along the series” (Patterson 1991: 320). Robertson notes that this idea of the nearness of the day of the Lord is picked up by the New Testament (Robertson 1990: 281).

Luke 18:7-8: “And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily [ἐν τάχει]. Nevertheless, when the Son of Man comes, will he find faith on earth?” Bock notes that though Luke recognizes that there is “a concern about the return’s delay,” he can still affirm the speedy return to give justice (Bock 1996: 1453; Bock does note that this may be partially explained by the inaugurated last days). Marshall observes, “To the elect it may seem to be a long time until he answers, but afterwards they will realise that it was in fact short” (Marshall 1978: 676; cf. Plummer 1922: 414; Stein 1992: 446.).

Romans 13:11-12: “For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand.” The use of night and day imagery references the day of the Lord concept, with the night representing “the present evil age” and the day the day of the Lord (Moo 1996: 820-21; cf. Murray 1965: 167, 169; Schreiner 2017: 677-78). The “salvation” that has drawn near is culmination of God’s saving work at the return of Christ (Murray 1965: 165-66; Moo 1996: 822; Schreiner 2018: 677). Cranfield explains, “the primitive Church was convinced that the ministry of Jesus had ushered in the last days, the End-time…. As the interval provided by God’s patience in order to give men time to hear the gospel and to make the decision of faith, it could hardly be properly characterized otherwise than as ‘short time’” (Cranfield 1979: 683; cf. esp. Moo 1996: 822; Schreiner 2018: 678).

Romans 16:20: “The God of peace will soon [ἐν τάχει] crush Satan under your feet.” Cranfield observes, “That the promise refers to the eschatological consummation, and not to some special divine deliverance in the course of their lives, seems to us virtually certain” (Cranfield 1979: 803). Cranfield holds that verse 20 speaks of eschatological victory without reference to the opponents of 16:17-19 (Cranfield 1979: 803). Schreiner grants that a connection to the false teachers mentioned in 16:17-19 exists, but he believes the victory over those opponents is eschatological (Schreiner 2018: 799). Murray and Moo teach that the ultimate victory is eschatological, though they think there may be realizations of the victory throughout the history of the church (Murray 1965: 237; Moo 1996: 933). All three views are possible. Moo notes, “Paul’s prediction that the victory over Satan will come ‘quickly (ἐν τάχει) is no problem for the eschatological view once we appreciate rightly the NT concept of imminence” (Moo 1996: 933, n. 41; cf. Schreiner 2018: 799).

1 Corinthians 7:29, 31: “This is what I mean, brothers: the appointed time has grown very short…. For the present form of this world is passing away.” The form of this world is expressed by Paul in 7:30: “marriage, sadness, joy, possessing, and making use of the things of the world” (Taylor 2014: 191; cf. Ciampa and Rosner 2010: 348-49; Schreiner 2018: 157). At the day of the Lord, these will be replaced by life in the new creation (Lockwood 2000: 257). Fee and Garland claim that the present tense of παράγω (“is passing away”) indicates that that the process has already begun (Fee 1987: 342; Garland 2003: 331). Thus, the present time “has grown very short.” Christians live in the last days expecting the coming of Christ (See esp. Lockwood 200: 255-56 and Schreiner 2018: 156; cf. Ciampa and Rosner 2010: 344).

Philippians 4:5: “The Lord is at hand.” While some understand the nearness of the Lord to be spatial (Bockmuehl 1997: 245-46 is ambivalent), it is best to understand this in reference to the temporal nearness of the coming of the Lord (O’Brien 1991: 489; Fee 1995: 408; Silva 2005: 198; Hansen 2009: 289). On this understanding, “the eschatological dimension of this text may reflect Old Testament texts that speak of the coming ‘day of the Lord’ as ‘near’ (engus): these include Isa. 13:6; Ezek. 30:3; Joel 1:15; 3:14” (Bockmuehl 1997: 246).

Hebrews 10:25: “… all the more as you see the Day drawing near.” Philip Edgcumbe Hughes observes,  “When spoken of in this absolute manner, ‘the Day’ can mean only the last day, that ultimate eschatological day, which is the day of reckoning and judgment, known as the Day of the Lord (cf. 1 Cor. 3:13; Acts 2:20; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10, 12; Mt. 7:22; 10:15; 11:22, 24; 24:36; Mk. 13:32; Lk. 10:12; 17:26, 30, 31; 21:34; Jn. 6:39; Phil. 1:6, 10; 2:16; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; Jude 6; Rev. 6:17)” (Hughes 1977: 416; cf. Attridge 1989: 291; Lane 1991: 290; Guthrie 1998: 346; Koester 2008: 446; O’Brien 2010: 371; Cockerill 2012: 481; Johnson 2018: 147, 150). Though some have suggested that the reference was to AD 70 (Owen 1991: 526), there is nothing contextually that connects to AD 70 and the unqualified usage best links this verse with the eschatological day of the Lord passages (Hughes 1977: 416; Cockerill 2012: 481, n. 70).

James 5:8, 9: “For the coming of the Lord is at hand… the Judge is standing at the door.”  Scot McKnight argues that the term “at hand” cannot simply refer to the imminence of the Second Coming. He claims it must be “understood as referring to something about to happen,” namely the judgment of Jerusalem in AD 70 (McKnight 2011: 411-12). However this requires McKnight to conclude that the Olivet Discourse should be read in a preterist manner and that Paul, in allusions to the Olivet Discourse, understood Parousia differently from Jesus (and James) (McKnight 2011: 406-7). Not only are these positions unlikely, it is also unlikely that James is warning Christian Jews in the dispersion (see McKnight 2011: 67-68) about their being judged by the Lord in the AD 70 judgment on Jerusalem. More likely is the view that Christians are in the last days and that the return of Christ is imminent; the Judge could pass through the doors at any moment (Hiebert 1992: 272-74; Moo 2000: 223-24; Blomberg and Kamell 2008: 227-28; McCartney 2009: 241-42). As McCartney notes, “Three other NT authors use this verb (ἐγγίζω, engizo) to speak of the day of judgment or the arrival of the Lord (Rom. 10 13:12; Heb. 10:25; 1 Pet. 4:7)” (McCartney 2009: 241).

First Peter 4:7: “The end of all things is at hand.” When Peter exhorts his readers to live righteously because “the end of all things is at hand,” je is reminding them that they live in the last days. The next major event of redemptive history is the Second Coming (Lille 1868: 274-75; Grudem 1988: 180; Hiebert 1992: 269; Schreiner 2003: 210; Storms 2018: 347; cf. Achtemeier 1996: 293-94). Though some have argued that this is a reference to the destruction of Jerusalem in AD 70, Sam Storms observes, “it seems strange to speak of it as ‘the end of all things.’” In addition, he questions the relevance of that event as a motivating factor for Christians living in Asia Minor (Storms 2018: 347).

c. A common explanation for this language with reference to events yet future is that “soon” should be understood from God’s perspective: “[T]o the eyes of the eternal and endless God all ages are regarded as nothing, for, as the prophet says, ‘A thousand years in your sight, O Lord, are as yesterday when it is past, or as a watch in the night’” (Oecumenius 2011: 3; cf. Perkins 2017: 313? 314?; Thomas 1992: 55-56; Hamilton 2012: 32; Schreiner 2018: 549-50; Fanning 2020: 75). See 1 Cor. 10:11; 1 Pet. 4:7; 1 John 2:18; James 5:8; Rev. 22:10 (Andrew of Caesarea 2011: 114; Gerhard, 11).

d. Another explanation: “These events could happen at any moment” (Hamilton 2012: 32; cf. Mounce 1998:41). Schreiner notes, “the last days have arrived with the death, resurrection, and ascension of Jesus Christ (Acts 2:16–17; Heb. 1:2). The last hour has now come (1 John 2:18), and thus the end is imminent, and has been for two thousand years. Every generation has rightly said Jesus is coming soon, because all the great redemptive events needed for him to return have been accomplished” (Schreiner 2018: 549-50; cf. Fanning 2020: 75; cf. Osborne 2002: 55).

Revelation 1:1 – “the things that must soon take place”

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The words “the things that must soon take place” (ἃ δεῖ γενέσθαι ἐν τάχει) (Rev. 1:1) are probably an allusion to Daniel 2:28-29, 45 in Greek translation: the Lord “made known to King Nebuchadnezzar things that must take place at the end of days [ἃ δεῖ γενέσθαι ἐπʼ ἐσχάτων τῶν ἡμερῶν], and he who reveals mysteries showed to you things that are necessary to take place [ἃ δεῖ γενέσθαι.] (Dan. 2:28-29, LES) (Ladd 1972: 21; Thomas 1992: 53; Beale 1999: 137, 153; Osborne 2002: 54; Smalley 2005: 27; Boxall 2006: 24; Leithart 2018: 71; Fanning 2020: 74-75).

G. K. Beale and Peter Leithart argue that the allusion to Daniel 2:28-29, 45 indicates that John’s visions refer to events that began in John’s own time (Beale 1999: 137, 153; Leithart 2018: 71).

However, there are good reasons for understanding the allusion to support yet future referents (generally speaking) to John’s visions.

a. The earliest commentator on Daniel distinguished between the legs of iron, symbolizing ancient Rome, and the ten toes of iron mixed with clay, which he related to future entities (Hippolytus 2017: 78; cf. Hippolytus 1886: 186). The basic correctness of his interpretation is confirmed by the parallel with the ten horns on the fourth beast in Daniel 7:24-27. These horns relate to the fourth beast but represent a distinct eschatological stage of his activity (see below).

b. The stone, representing Christ’s kingdom, smashed the image, not upon the iron legs of the fourth kingdom (Rome), but upon the iron and clay mixture that represented the divisions that followed the Rome of Jesus’s day (Miller 1994: 100).

c. The stone destroyed not only the feet but all the previous parts of the image as well. The utter destruction of the image symbolized the complete replacement of human kingdoms with the Messianic kingdom (Miller 1994: 101; Greidanus 2012: 76, n. 51). The destruction of “every rule and every authority and power” comes at “the end, when he delivers the kingdom to God the Father” (1 Cor. 15:24). Justin Martyr, Irenaeus, Hippolytus, and Theodore of Cyrus all connected the crushing of the statue with the second advent. Irenaeus taught that the ten toes referred to kings existing in “the last times,” that is in the time of Antichrist. He concluded, “they shall be destroyed by the coming of our Lord” (Irenaeus, AH 5.26.1-2). Theodoret wrote, “Clearly, this teaches about that which will occur at the end, that is, the coming of the kingdom of heaven that is without end.” And, “The stone that was cut without hands and grew into a great mountain and fills the whole earth is the second advent” (Stevenson and Gluerup 2008: 171). Hippolytus taught that the stone crushes “the kingdoms of this world” when Christ “comes from the heavens” that he “might set up the heavenly kingdom of the saints which shall never be destroyed” (Hippolytus 2017: 78 [2.12.7, 2.13.2]; Hippolytus 1886: 209-10 [§27]).

d. Psalm 110 provides a paradigm for understanding the two stages of the coming of Christ’s kingdom. At present the kingdom is coming in salvation, and Christ reigns in the midst of his enemies. In the future, the kingdom will come in judgment, and Christ will scatter kings in the day of his wrath. This vision clearly displays the latter.

e. This eschatological reading finds confirmation in Daniel 7. Interpreters of diverse perspectives recognize that the vision in Daniel 7 elaborates on the vision of chapter 2 (Steinmann 2008: 328; Tanner 2020: 396-97). The same four kingdoms found in Daniel 2 reappear in Daniel 7, symbolized as beasts (cf. Dan. 7:17, 23). Notably, even commentators who denied an eschatological referent to the feet of the statue in Daniel 2 see an eschatological culmination in Daniel 7. Young, along with interpreters from the church fathers onward, identifies the little horn with the Antichrist (7:8, 20, 24) (Young 1949: 150; cf. Hippolytus 136-37 (4.5.3; 4.7.1); Jermone 1958: 77; Wood 1973: 188; Miller 1994: 202-3; Steinmann 2008: 348-49; Tanner 2020: 413; note, however, that these interpreters have different views on Antichrist and his appearing). Young concludes, “Thus, in one remarkable picture, the entire course of history is given from the appearance of the historical Roman Empire until the end of human government” (Young 1949: 150). Steinmann similarly says, “It seems that the vision given Daniel in 7:9–14, which is interpreted in 7:15–28, pictures in one scene the entire sweep of salvation history that includes Christ’s first advent, the church age, and Christ’s second advent” (Steinmann 2008: 329-30).

f. The opposition of the little horn to the saints will only end when the Ancient of Days comes to put an end to it (Dan. 7:22) and when the Son of Man comes to the Ancient of Days (Dan. 7:13-14).

h. Since Daniel 2 is a prophecy about the establishment of the kingdom of God coming in eschatological judgment, the things that must soon take place which John will see in his visions are about the future coming of the kingdom in judgment.

Tom Parr’s Backdrop for a Glorious Gospel

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Tom Parr’s Backdrop for a Glorious Gospel: The Covenant of Works According to William Strong marries in its title two things that God has joined together that man should never rend asunder: deep theology and doxalogical application. Backdrop for a Glorious Gospel summarizes and explains a section of Puritan William Strong’s A Discourse of the Two Covenants.

Though I had not heard of Strong until Parr introduced him to me, his work of recovery is valuable. Strong’s covenant theology is exegetically deeper than any recent writing on the covenant of works that I’ve read. In addition to exegetical depth, Parr also brings out the rich applicational and devotional aspects of Strong’s work.

The extensive footnotes are a bonus feature. They compare and contrast Strong’s teaching with that of other Puritans. Thus, the reader is educated on the continuities and discontinuities of Puritan thought on the various topics under discussion. In this way the book is a broader entry into Puritan thought on the covenant of works.

Those holding dispensational or progressive covenantal positions may wonder if it is worth their while to read this treatise on the covenant of works. The answer is a clear, “yes.” First, though some dispensationalists reject the idea of a covenant of works, not all do. There is no systemic need for them to do so, and there are important theological reasons for them to affirm a covenant of works. Progressive covenantalists already hold to a creation covenant, and there are good theological reasons for them to view the creation covenant as a covenant of works. People from both systems will benefit from reading Strong’s case that the covenant of works is truly a necessary backdrop for the glorious gospel.

This is not to say that dispensationalists, progressive covenantalists, and even certain Baptist covenant theologians won’t find areas of disagreement, especially in the discussion of how the Mosaic law relates to the covenants of works and grace. However, Strong, as summarized by Parr, gives the best and most nuanced argument for the view that the Mosaic law is an administration of the covenant of grace that I’ve read. Though this is not my position, I think Strong’s argument is one that readers of every persuasion ought to reckon with.

John Owen on How to Respond to a General Contagion

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when there is a general contagious disease (the plague, or the like), every man will look to his health and safety with reference to other occasions, but will be most careful in regard to the general contagion. Now, if forsaking this spring of life be the plague of the age, and the plague of the place where we live, and the plague of Christians, we ought to be very careful lest this general contagion should reach us, more or less, one way or other. It is evident to me,—who have some advantage to consider things, as much as ordinary men,—that the apostasy, the cursed apostasy, that spreads itself over this nation, and whose fruits are in all ungodliness and uncleanness, consists in an apostasy from and forsaking the person of Christ. Some write of how little use the person of Christ is in religion;—none, but to declare the doctrine of the gospel to us. Consider the preaching and talk of men. You have much preaching and discourse about virtue and vice; so it was among the philosophers of old: but Jesus Christ is laid aside, quite as a thing forgotten; as if he was of no use, no consideration, in religion; as if men knew not at all how to make any use of him, as to living to God.
This being the general plague, as is evident, of the apostasy of the day wherein we live, if we are wise, we shall consider very carefully whether we ourselves are not influenced more or less with it; as where there is a general temptation, it doth more or less try all men, the best of believers, and prevail more or less upon their spirits. I am afraid we have not, some of us, that love for Christ, that delight in him, nor do make that constant abode with him, as we have done

John Owen, The Works of John Owen, ed. William H. Goold, vol. 9 (Edinburgh: T&T Clark, n.d.), 369.

Three Post-Reformation Revelation Commentaries

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Perkins, William. “A Godly and Learned Exposition or Commentary upon the Three First Chapters of the Revelation.” In The Works of William Perkins. Volume 4. Edited by J. Stephen Yuille. Grand Rapids: Reformation Heritage, 2017.

This is an excellent exposition of the first three chapters of Revelation in the Puritan style. That is, it is doctrinal and devotional in its emphases. I highly commend Perkins’s work on Revelation.

Goodwin, Thomas. “An Exposition of Revelation.” In The Works of Thomas Goodwin. Volume 3. Edinburgh: James Nichol, 1861.

Perkins ended his exposition of Revelation with chapter 3. Goodwin begins his with chapter 4 (though he mentions that chapters 1-3 relate to the church in John’s day). In distinction from chapters 2-3, which refer to seven historical churches, Goodwin held that chapters 4-5 relate to the universal church of all time. Goodwin thought that the prophetical portion of the book began in chapter 6 and that it came in two parts. Part one begins with the seals in chapter 6 and continues with the seven trumpets, which are the seventh seal. Part two relates the unsealed book, beginning at chapter 12 and running to chapter 16. Both parts cover the events from Christ’s ascension to his return, though with different emphases. The first focuses on the outward state of the empire and the second focuses on the church. Between these two parts come chapter 11, which Goodwin spends a great deal of time on. He holds that this chapter is delivered by Christ’s direct speech and serves as a hinge between these two parts. Following chapters 6-16 are several chapters that expand on certain aspects of this prophecy. Chapter 17 is an expansion of chapter 13’s description of the beast. Chapters 18 and 19 (up to v. 11) expand on the destruction of the great city. Goodwin was a premillennialist, but this exposition does not cover chapters 20-22.

Gerhard, Johann. Annotations on the Revelation of St. John the Theologian. Translated by Paul A. Rydecki. Malone, TX: Repristination Press, 2016.

This 1643 commentary by the renowned Lutheran theologian Johann Gerhard is historicist in its approach. Interestingly, however, his historicist approach was general enough at points that it at times reminded me of an idealist approach. Gerhard was familiar with Patristic and Medieval commentators who preceded him, and he at times would evaluate their interpretations or provide a survey of interpretations.

His view of the Millennium is also interesting. He held that it began with the conversion of Constantine, which he places around A.D. 308 and ended in A.D. 1308 with the rise of the Ottoman Turks. He saw the Millennial period as a time in which the church was spared persecution.

“The Book of Parables” and the Interpretation of Revelation

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Nickelsburg, George W. E.  and James C. VanderKam. 1 Enoch 2: A Commentary on the Book of 1 Enoch, Chapters 37-82. Hermenia, ed. Klaus Baltzer. Minneapolis: Fortress, 2012.

I read the section by Nickelsburg on the “Book of Parables” (1 Enoch 37-71). One of my goals was to assess the similarity/dissimilarity between “The Book of Parables” and Revelation. There are some similarities between Revelation 4-5 and parts of “The Book of Parables,” but in general “The Book of Parables” is not full of the same rich imagery as Revelation.

There is some similarity in content. “The Book of Parables” draws heavily from Daniel, Isaiah, Ezekiel, and Psalms as does Revelation. It also focuses on a Messiah figure bringing eschatological judgment to the earth. However, “The Book of Parables” lacks Revelations detailed treatment of the Day of the Lord that precedes the final judgment.

I remain skeptical about assigning much weight to “The Book of Parables” in determining how Revelation should be interpreted. I think that comparisons between Revelation and Daniel, Ezekiel, Isaiah, and the other canonical prophets are more significant. However, if “The Book of Parables” weighs at all (e.g., as a witness to how some early interpreters of Daniel, Isaiah, Ezekiel, etc. understood those texts), it is worth noting that “The Book of Parables” is futuristic rather than idealistic, preterist, or historicist in orientation.

Michael Horton on Soteriology

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Horton, Michael S. Covenant and Salvation: Union with Christ. Louisville: WJK, 2007.

In part 1 of this book Horton provides the best theological critique of the New Perspective on Paul that I’ve read. In sum, he grants E. P. Sanders’s characterization of covenantal nomism as being active in Second Temple Judaism. But he then argues that such a view is precisely what Paul was opposing (and was also akin to what the Reformers were opposing in Roman Catholicism). As part of this argument, Horton makes the case for distinguishing between the Sinai Covenant and the New Covenant. I think his case is exegetically compelling, though he does seem to have trouble integrating his exegetical insights into traditional Covenant Theology (sometimes he seems to indicate that the Sinai Covenant is a covenant of works and at other times he seems to include it as part of the covenant of grace).

The second part of the book, while containing an excellent critique of Radical Orthodoxy and the Finnish interpretation of Luther, seemed a bit muddled in its discussions of union with Christ. On the one hand, Horton wanted to see justification as the forensic basis for every other aspect of the ordo. In this way he sought to hold together the forensic and transformative elements of soteriology. The latter are grounded in the former. Thus union with Christ is founded on justification. On the other hand, he seemed to also acknowledge that union precedes justification. In one paragraph he identified both justification and Christ as the engine that pulls the train cars that make up the ordo.

I understand why Horton wants to keep the forensic and transformative elements of salvation united, but I’m not convinced that he has the right formulation.

Wellum, God the Son Incarnate

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Wellum, Stephen J. God the Son Incarnate: The Doctrine of Christ. Foundations of Evangelical Theology. Wheaton: Crossway, 2016.

Wellum structures his Christology in four parts. In the first part he deals with epistemology and philosophy. The first chapter of part two deals with the storyline of Scripture and the biblical covenants. This introductory material means that the reader doesn’t get to strictly Christological material until 150 pages into the book. While that felt like too long, Wellum does make important points in these opening chapters, and he rightly justifies his approach to doctrinal formulation in them. Part 2 is focused on the biblical data that testifies to the deity and humanity of Christ. It also addresses issues such as the virgin conception, sinlessness, and the purpose of the incarnation. Part 3 traces the doctrinal development of Christology throughout church history. Part 4 opens with a summary of modernist and evangelical kenotic Christologies. Following this comes a critique, a positive summary of historic, orthodox Christology, and a defense of orthodox Christology against criticisms.

Bauckham, “Creation’s Praise of God in the Book of Revelation”

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Bauckham, Richard. “Creation’s Praise of God in the Book of Revelation. ” In Living with Other Creatures: Green Exegesis and Theology. Waco, TX: Baylor University Press, 2011.

Bauckham’s essay contains numerous interesting exegetical observations regarding Revelation 4-5, but the thesis of the article fails. Bauckham misses the importance of the Lamb’s enthronment when he argues for a non-anthropocentric reading of creation’s praise. The Lamb’s enthronment is the enthronment of the Second Adam. The Second Adam will fulfill the creation blessing that the first Adam failed to fulfill. It is only when Man is enthroned in submission to God that all the creation rejoices and gives glory to God. Thus, this Revelation 4-5 reinforces an anthropocentric reading of Genesis 1:28.

Madison on the Purpose of the Constitution

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The aim of every political constitution is … to obtain for rulers men who possess most wisdom to discern, and most virtue to pursue, the common good of society, … and … to take the most effectual precautions for keeping them virtuous whilst they continue to hold their public trust.

James Madison, 1788 as cited in Garrett Ward Sheldon, The Political Philosophy of James Madison (Baltimore, Johns Hopkins Univiersity Press, 2001), 52.