Paul calls upon his readers to remember five realities of their former life: separated from Christ, alienated from the commonwealth of Israel, strangers to the covenants, having no hope, and without God. But the glorious good news is “BUT NOW in Christ Jesus” those who were far off have been brought near. Jesus, through his death and resurrection, has reconciled the repentant sinner to God, so that he is no longer a stranger, but a member of God’s household.

Participants: Jim Cassidy, Mark A. Winder, Robert Arendale

Although humanity is dead and lost in sin, with no way to merit favor with God, God is rich in mercy and loves his people with a great love. Those whom God loves are then saved only through the death, resurrection, ascension, and session of Jesus Christ. Believers then, through their union with Christ, are privileged to have died with him, been resurrected with him, and ascended with him to the heavenly places. This glorious news should humble us and lead us to worship and walk in holiness.

Participants: Jim Cassidy, Mark A. Winder, Robert Arendale

In this episode, we consider the reality that mankind, apart from God’s glorious grace, is completely and totally lost in sin. Before Paul moves to extol the riches of God’s grace in Eph 2:4–10, he first digs down deep to expose the reality of sinful man’s helpless estate. The more we understand the depth of our sin, the more we will fall to our knees in wonder of God’s mercy in Christ. We must first reckon with the bad news before we bathe in the good news.

Participants: Mark A. Winder, Robert Arendale

In part two of Paul’s Prayer we return to consider Paul’s prayer for the Ephesian believers. Yes, Paul’s burden is that the Ephesian believers would know the Lord. But what specifically does he pray for them? What specifically, in this passage, does he want them to know? Join us as we reflect on Paul’s — and the Lord’s — burden for his people.

Participants: Mark A. Winder, Robert Arendale

In part one of Paul’s Prayer, we will examine how the apostle Paul prays for the Spirit to be at work so that Christians can know God more. Paul’s thankfulness for the believers at Ephesus moves him to constant prayer that God would soften their hearts and open their eyes to hear and believe the gospel. This should be our burden in prayer: that we would know God more.

Participants: Mark A. Winder, Robert Arendale

Adam York speaks about discipleship in the book of Acts. As the church “beholds” the resurrected–ascended Christ by the proclamation of the apostolic word, it is empowered to bear witness to Christ even unto death, placing the world on trial while the church itself is tried by this world.

Rev. York is pastor of Hope OPC in Grayslake, Illinois.

Chapters

• 00:07 Introduction
• 09:21 Discipleship in Acts
• 25:04 Stephen as Model Disciple
• 32:22 Paul as Model Disciple
• 39:45 Did Luke Get the Ending of Acts Wrong?
• 50:48 Conclusion

Participants: Adam York, Camden Bucey

In Eph 1:11–14 the Apostle Paul describes the glorious heavenly inheritance of the Christian. He seeks to encourage the Ephesian Christians—many of whom had given up earthly glory—by reminding them of an even greater glory in Christ. May Paul’s words be a wonderful encouragement to the church today!

Participants: Jim Cassidy, Mark A. Winder, Robert Arendale

What does Paul mean when he says that all things in heaven and earth will be united in Christ? The apostle moves from what Christ did on the cross for his people — to look at the place of the cross in all of history. Robert Arendale and Mark Winder look at the concept of mystery, the language of “things in heaven and things on earth,” and the culmination of this text — the uniting of these things.

Participants: Mark A. Winder, Robert Arendale

In this episode, we speak about the ecclesiastical and theological contributions of Dr. Richard B. Gaffin, Jr. This year marks the 50th anniversary of Dr. Gaffin having been elected the chairman of the OPC’s Committee on Foreign Missions. Crossway has also published his latest book, In the Fullness of Time, a revision of his lecture notes from his course, Acts and Paul.

Dr. Gaffin’s history is inextricably linked with two institutions closely identified with J. Gresham Machen: Westminster Theological Seminary and the Orthodox Presbyterian Church. Taking this opportunity to reflect on the life and works of Dr. Gaffin, the panel comments on his unique contributions.

Chapters

• 00:00:00 Introduction
• 00:08:41 Dr. Gaffin’s 50+ Years of Service to OPC Foreign Missions
• 00:14:21 Meeting Dr. Gaffin
• 00:27:54 Dr. Gaffin’s Bibliography
• 00:32:13 Gaffin and Vos
• 00:37:11 Resurrection and Eschatology: A Festschrift for Dr. Gaffin
• 00:43:12 Gaffin’s Theological Contributions
• 00:57:31 1 Corinthians 15:45 and 2 Corinthians 3:17–18
• 01:00:35 Richard B. Gaffin, Jr. and Charlie Dennison
• 01:03:09 Conclusion

Order the Book

While supplies last, we’re running a big sale on copies of Dr. Gaffin’s book. For the best deal, get a bundle of In the Fullness of Time, Geerhardus Vos by Danny E. Olinger, and Foundations of Covenant Theology by Lane G. Tipton. We’re offering this bundle for $49.99. The combined retail price is $91.97. That’s a savings of more than 45%. You may also save more than 40% on individual copies.

Select Bibliography

Gaffin, Jr., Richard B. By Faith Not By Sight. Bletchley, Milton Keynes, UK: Paternoster Press, 2006.

———. God’s Word in Servant-Form. Reformed Academic Press, n.d.

———. “‘Life-Giving Spirit’: Probing the Center of Paul’s Pneumatology.” JETS 41 (1998): 573–89.

———. “Old Amsterdam and Inerrancy.” Westminster Theological Journal 44, no. 2 (Fall 1982): p 250-289.

———. Perspectives on Pentecost. P & R Publishing, 1979.

———. Resurrection and Redemption: A Study in Paul’s Soteriology. 2nd ed. Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1987.

———. “The Place and Importance of Introduction to the New Testament.” In Studying the New Testament Today, 143–51. Presbyterian and Reformed Pub. Co, n.d.

———. “The Redemptive-Historical View.” In Biblical Hermeneutics: Five Views, edited by Stanley E Porter and Beth M Stovell. Downers Grove, Ill.: IVP Academic, 2012.

———. “The Usefulness of the Cross,” The Westminster Theological Journal, Vol. 41 No. 2 Spring 1979, pp. 228–246. (We discussed this article on Christ the Center, episode 585)

Tipton, Lane G., and Jeffrey C. Waddington. Resurrection and Eschatology: Theology in Service of the Church: Essays in Honor of Richard B. Gaffin, Jr. Phillipsburg  N.J.: P&R Pub., 2008.

Participants: Camden Bucey, Danny Olinger, Jeff Waddington, Jim Cassidy, Lane G. Tipton

Redemption is the work of the Trinity – Father, Son, and Holy Spirit. This Pauline trinitarian emphasis is something that may be somewhat lacking in modern preaching, but is essential in understanding the unique work of each of the three persons. With this trinitarian emphasis Robert Arendale takes a look at the need, the cost, and the blessing of redemption.

Participants: Mark A. Winder, Robert Arendale

Dr. David Barry joins us to speak about his book, The Exile of Adam in Romans: The Reversal of the Curse against Adam and Israel in the Substructure of Romans 5 and 8 (Fortress Academic, 2021)

In this book, Barry investigates the “divine son” motif in Romans 5 and 8 through the lens of exile and restoration. Both Adam’s exclusion from Eden and Israel’s exile from Palestine are, for Paul, a divine son falling short of God’s holiness and forfeiting the divine inheritance and presence. The themes of Adam and Israel are complementary examples of sin and separation from God, which Paul argues are reversed in Christ and for believers in union with him. This theme of “divine sons” provides a framework for interpreting Paul’s use of restoration prophecies in Romans 5 and 8.

Dr. Barry is pastor at Midway Presbyterian Church (PCA) in Powder Springs, Georgia and Visiting Lecturer in New Testament at Reformed Theological Seminary in Atlanta. He received his Ph.D. in New Testament from Westminster Theological Seminary (2018). Prior to his doctoral work, he studied at Reformed Theological Seminary in Jackson, MS, (M.Div, 2013), and Clemson University (BS, 2009).

Chapters

• 00:00:00 Introduction
• 00:02:51 Background and Biography
• 00:07:25 Coming to Redemptive-Historical Hermeneutics
• 00:09:35 Paul’s Theology of Exile
• 00:11:37 First Century Jewish Views on the Exile
• 00:17:22 A Canonical Perspective of the Exile
• 00:27:12 The Deeper Protestant Conception
• 00:29:36 The Original Context of Romans
• 00:33:49 Shared Themes in Romans 5 and 8
• 00:37:25 Romans 7 in Context
• 00:43:52 The Connection between Romans 7 and 8
• 00:50:15 The Holy Spirit in Romans 8
• 00:54:22 Biblical Chapter and Verse Markers
• 00:56:15 Exile and Restoration in the Gospels
• 00:59:46 The Church in the Wilderness
• 01:06:16 Conclusion

Participants: Camden Bucey, David Barry, Will Wood

The apostle Paul uses the metaphor of a building to describe the people of God. What is the significance of this metaphor, and what are the implications of that, particularly for ministers of the word? We also discuss how to choose a pericope and how much exegetical detail is appropriate in a sermon.

Participants: Glen Clary, Mark A. Winder

What does it mean to be predestined, and to what end does God predestine his people? Robert Arendale joins us again in an exposition of this important passage, including a discussion exploring what part polemics play in a sermon.

Participants: Mark A. Winder, Robert Arendale

The Apostle Paul wrote to the believers in Ephesus to remind them of the “unsearchable riches” of Christ (3:8).  That is, he writes to remind the Christians living in that metropolitan port city, awash in paganism, of the heavenly blessings that belong to them in Christ (1:3).  A few years prior to his writing the letter to the Ephesians, Paul had labored in the city for almost three years.  God in his grace blessed Paul’s ministry in Ephesus, and many sinners repented and turned to Christ (Acts 19:1-20).  Paul’s letter to the Ephesians is a rich treasure of Christ-exalting truth.  In Christ the age to come has exploded into this present evil age; and by means of the Holy Spirit, the exalted Christ is building his church composed of both Jew and Gentile who have been reconciled unto God and unto one another.  As we, like the Ephesians, revel in the blessings of our union with Christ, we are called to ‘live a life worthy of the calling we have received’ (4:1).  We are called to walk by faith in a manner befitting our status as saints in Christ (1:1).  Join us as we introduce the glorious letter of the Apostle Paul.

Participants: Mark A. Winder, Robert Arendale

We welcome Dr. Rita Cefalu to speak about the rich biblical-theological themes regarding Christ in Acts 2–3. Dr. Cefalu has written, “The Sufferings and Glory of Jesus the Messiah in Acts 2–3,” which appears in The Seed of Promise: The Sufferings and Glory of the Messiah: Essays in Honor of T. Desmond Alexander (Glossa House), co-edited by Dr. Cefalu and Paul R. Williamson. Dr. Cefalu is a writer and lecturer in biblical and theological studies in Florida.

This book is a festschrift presented to T. Desmond Alexander on the year of his 65th birthday. In distinction from other volumes of this type, this book is structured around the biblical theological theme of the seed promise of Genesis 3:15, with its sub-theme focused on the sufferings and glory of the Messiah. Accordingly, biblical scholars (both OT and NT), who have in some capacity benefited from Dr. Alexander’s scholarship and are known for their work in particular books of the Bible and/or the discipline of biblical theology, investigate these particular themes in light of their respective books.

Links

• Christ the Center, episode 373 with Rita Cefalu, “The Sons of God and Daughters of Man in Genesis 6”
• Rita Cefalu, “You Should Know T. Desmond Alexander: Exploring God’s Plan for Life on Earth With a Shepherd’s Heart”
• T. Desmond Alexander interview at the Laymen’s Lounge
• Watch the presentation of the festschrift to Dr. Alexander

Participants: Adam York, Camden Bucey, Rita Cefalu

Paul once again admonishes the church in Corinth over its division into rival parties with some following Paul, and other Apollos. Paul rebukes them because this behavior is of the flesh and they have elevated the minister of the gospel to an unwarranted and unbiblical position. Ministers are but servants used as instruments in the hands of God and they are fellow workers under God.

Participants: Glen Clary, Mark A. Winder

In this passage, the Apostle Paul highlights the role of the Holy Spirit as the revealer and illuminator of the wisdom of God, which is the gospel of Jesus Christ. That divine wisdom was eternally decreed by God before the foundation of the world and is now revealed by the Spirit through the preaching of the gospel.

Dr. Bradley J. Bitner, associate professor of New Testament at Westminster Seminary California, speaks about constitution and covenant in ancient Corinth and how these inform Paul’s argument to the Corinthians. Dr. Bitner has written a thorough study of the subject titled, Paul’s Political Strategy in 1 Corinthians 1–4: Constitution and Covenant (Cambridge University Press).

In 1 Corinthians 1:1–4:6, we witness a collision of constitutions. This clash is the result of Paul contending for a specifically ecclesial politeia with reference to the larger colonial politeia. Birthed from Caesar’s unsystematic and privately composed memoranda, the lex coloniae provides an indispensable frame of reference for understanding life in early Roman Corinth, the colony named in his honor. For this reason, it is also crucial for the interpretation of the Pauline epistle known as 1 Corinthians.

Dr. Bitner served as a pastor for three years before pursuing doctoral studies. He completed his Ph.D. in New Testament and Early Christianity in 2013 at Macquarie University in Sydney, Australia. He has two other book projects in progress on the biblical theology of Geerhardus Vos and Paul’s paradigm for building up the church in 1 Corinthians.

Participants: Adam York, Bradley Bitner, Camden Bucey

Dr. Brandon Crowe speaks about the centrality of the resurrection in the book of Acts. Dr. Crowe has written The Hope of Israel: The Resurrection of Christ in the Acts of the Apostles (Baker Academic, 2020) in which he explores the historical, theological, and canonical implications of Jesus’s resurrection in early Christianity and helps readers more clearly understand the purpose of Acts in the context of the New Testament canon.

Other episodes with Brandon Crowe

• Deuteronomy and Christology in the Gospel of Matthew
• The Virgin Birth of Christ
• The Message of the General Epistles
• The New Testament Foundations of Trinitarian Theology
• The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels

Participants: Brandon Crowe, Camden Bucey

Dr. Lane G. Tipton delivers his second plenary address at the 2019 Reformed Forum Theology Conference held at Hope OPC in Grayslake, Illinois. In this address, he discusses Paul’s Christological interpretation of the new beginning in 1 Corinthians 15:45–49.

Participants: Lane G. Tipton

Dr. Jeffrey C. Waddington delivers a plenary address at the 2019 Reformed Forum Theology Conference held at Hope OPC in Grayslake, Illinois.

Participants: Jeff Waddington

Camden Bucey speaks at our 2019 Theology Conference held at Hope OPC in Grayslake, Illinois. The theme of the conference is “The Law Is Spiritual,” which is a phrase that comes from Romans 7:14. This is a verse that has been a perennial challenge for interpreters. What does it mean for the law to be “spiritual”? In this opening lecture, Dr. Bucey offers several exegetical, hermeneutical, and biblical-theological suggestions for approaching this difficult verse and its immediate context, namely Romans 7. This is a sketch of what could be developed in due course.

There is a typological and eschatological difference post-Pentecost. This is a fundamental point of Paul’s epistle to the Galatians. There is deep congruence between Galatians’ structure and that of Romans. It is interesting to compare the flow of Paul’s argument in Galatians with that of Romans. If that is true, you should be able to look to one letter for assistance when the other is particularly difficult to understand. Romans 7 is one of those chapters, particularly with regard to the so-called “schizophrenic I.”[1] When Paul uses the first-person singular pronoun, what does he mean?

The ancient church held the view that Paul was referring to himself when he was an unbeliever. The Augustinian and Reformational tradition viewed it as the struggle of a believer battling with indwelling sin in this age. Others have argued for a redemptive-historical view that Paul describes life under the Old Covenant.

We will consider consider the hypothesis that Romans 7:14a is explained in part by Galatians 3:19 and Galatians 3:22–24 sheds light on Romans 7:14b. The struggle of Romans 7 is that of the earthly/dust (χοϊκός) man (1 Corinthians 15:47–48). The law originates from heaven and guides us as a pedagogue unto the precipice just as Moses brought the people to the Jordan. But to cross over into the promised land, we need the man of heaven, the life-giving Spirit. Once there, we can offer the obedience of faith (Romans 1:5), which was the goal of the law in the first place (Romans 8:4).

[1] See Dennis Johnson’s chapter in Resurrection and Eschatology: Essays in Honor of Richard B. Gaffin, Jr.

Participants: Camden Bucey

Glen Clary and Camden Bucey speak about the ministry of the Holy Spirit and cessationism. We discuss how the pouring out of the Holy Spirit at Pentecost is a unique event of redemptive-history just as unrepeatable as the death and resurrection of Christ. As individuals are effectually called and united to Christ by faith, they are incorporated into the Spirit-baptized body of Christ.

Participants: Camden Bucey, Glen Clary

Glen Clary examines the matter and manner of Paul’s preaching. There is a crucifixion proclaimed by Paul, but there is also a cruciformity in how he proclaimed it, and to his whole life and ministry.

Participants: Glen Clary, Jim Cassidy, Mark A. Winder

Participants: Glen Clary, Joel Fick, Mark A. Winder

Today we provide an introduction to the doctrine of justification with a consideration of several basic categories. We begin with a confessional doctrine of justification from the Westminster Standards. We then consider justification’s relationship to faith. Then we turn to the believer’s relationship to the person and work of Christ and consider how we are united to him. Finally, we speak about the relationship of that union to faith.

Westminster Shorter Catechism

Q. 29. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Q. 30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Q. 31. What is effectual calling?
A. Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Q. 32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption and sanctification, and the several benefits which in this life do either accompany or flow from them.

Q. 33. What is justification?
A. Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

Westminster Confession of Faith, Chapter 11—Of Justification

1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness, by faith; which faith they have not of themselves, it is the gift of God.

4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

Participants: Camden Bucey, Lane G. Tipton

The preacher should not preach in such a way that draws listeners to his own wisdom, but draws them to place their faith and trust in Christ alone as they witness his wisdom and power through the Word.

Participants: Adam York, Glen Clary, Mark A. Winder

Glen Clary and Camden Bucey discuss the apostle Paul’s teaching in Romans 8:28–30. Paul speaks of the purpose of God’s foreknowledge and predestination—leading to conformity to the image of Christ.

²⁸ And we know that for those who love God all things work together for good, for those who are called according to his purpose. ²⁹ For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. ³⁰ And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:28–30, ESV)

Participants: Camden Bucey, Glen Clary

Here’s the big pictures of 1 Corinthians 1 and 2, particularly focusing on the wisdom of God as the doctrinal and ethical antithesis to world, and an introduction to Paul’s two-age eschatology.

Articles referenced in this episode:

• Gaffin article
• Christ the Center Bill Dennison episode

Participants: Glen Clary, Mark A. Winder

Paul appeals to the believers at Corinth to be united, and admonishes them to abandon their factionalism. Paul reminds them that he did not do anything among them that would draw attention to himself, but rather he pointed them entirely away from himself and directed their attention and affection to Christ alone.

Participants: Adam York, Glen Clary, Mark A. Winder

Our situation calls for serious self-discipline because the days are evil, and joyful celebration because God has rescued us from that evil in Jesus Christ.

Participants: Adam York, Glen Clary, Mark A. Winder, Mark Jenkins

We welcome Glen Clary as our newest panelist, as he opens Paul’s eucharistic prayer concerning the church of God at Corinth. He centers it around the believer’s union with Christ—the key to understanding Paul’s gospel.

Participants: Glen Clary, Jim Cassidy, Mark A. Winder

A remarkable picture of God’s grace given to an undeserving Egyptian woman, is used by the apostle Paul as a divinely inspired allegory of the way in which God operates through the church today.

Participants: Adam York, Mark A. Winder

This episode of Theology Simply Profound brings our discussion of the Book of Acts to a close. Paul is under house arrest welcoming all who come to him “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” We discuss Paul’s arrival in Rome, his reception by the Jews, and his proclamation of the kingdom of God. Our apologies for the poor audio quality for the first 10 minutes or so…a few technical difficulties.

Participants: Rob McKenzie, Robert Tarullo

On this week’s episode of Theology Simply Profound, from Acts 28, Rob and Bob discuss everything from snake handling to saving faith… in reality, the discussion lands primarily on the nature of faith. How does saving faith differ from the belief that UFOs will one day arrive to wisp the faithful away to a better place? Hmm. Essentially, is the faith of a Christian the same kind of faith we find in a cult?

Participants: Rob McKenzie, Robert Tarullo

Here are some clear cut commands—not therapeutic suggestions. Paul is not only explicit about the standard to which Christians are called, he is also explicit about why we are to obey that standard.

Participants: Jim Cassidy, Mark A. Winder, Mark Jenkins

In a book written to a church full of problems, what is there for which to be thankful? Explore the Apostle Paul’s passionate and pastoral tone as he tackles the problems in the Corinthian church.

Participants: Adam York, Mark A. Winder, Robert Arendale

On this week’s episode of Theology Simply Profound Rob and Bob explore the providence of God. Continuing to make our way through the Acts of the Apostles, we are at chapter 23-26 where Paul goes before Felix, Festus, and Agrippa. In what way do we see God working through these various circumstances in the life of Paul in order to bring about the salvation of his people to the ends of the earth.

Participants: Rob McKenzie, Robert Tarullo

The eschatological life of the believer requires the legal restitution of sin’s guilt by means of an imputed righteousness for justification—a kingdom benefit received only in union with Christ by his Spirit through faith. While Paul spoke of the death of Christ in Romans 1:3-4 and its application for salvation to all who believe in 1:16-17, now in 5:1-11 he expounds its substitutionary nature, having just declared Abraham justified before God on account of the righteousness he received not by works of the law, but through faith. Christ did not die for his own sin, but for us while we were helpless (v. 6), sinners (v. 8), and enemies (v. 10). The death of Christ established peace with God (5:1) for by it we were reconciled to God (5:10)—both forensic terms in keeping with justification. Vos, commenting on Romans 5:9-11, states, “The objective reconciliation took place in the death of Christ; its subjective result is justification. … The two are entirely equivalent. … [Reconciliation] consisted in the removal of objective legal obstacles…. According to Romans … the two transactions of reconciliation and justification are in substance identical. They both rest on the death, or the blood, of Christ.”[1] Ridderbos gets at the eschatological thrust of reconciliation by defining it as “the work of redemption going out from God in Christ to the world, for the removal of ‘enmity,’ for the restoration of ‘peace.’ … [I]t is primarily a matter of removing that which stands in the way of the right relationship between God and (in the most comprehensive sense of the word) the world; in other words, of the eschatological restoration of all things.”[2] Of particular interest for understanding the eschatological aspect of Paul’s conception of life is his statement in 5:10, “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by [ἐν] his life.”[3] The reference to the “life” of the Son[4] comes after mention of his “death,” which leads us to understand it not as his earthly life, but specifically as his resurrection life in the power of the Spirit (1:4). John Murray observes,

It is not simply the resurrection as an event that is in view, however. Paul does not say, we shall be saved by his resurrection, but ‘by his life,’ and therefore it is the exalted life of the Redeemer that is intended. The resurrection is in the background as conditioning the exaltation life.[5]

In what sense, then, are we saved by the resurrection life of the Son? To answer that we need to first point out that the salvation envisioned here appears to be eschatological, which is evident from the reference to the wrath of God in v. 9. Therefore, it seems Paul has in mind the firstfruits or firstborn concept, which he develops elsewhere (see Rom. 8:29; 1 Cor. 15:20-24). The preposition ἐν could be translated as “in” instead of “by”—we are saved in his life. The resurrection life of Christ is the guarantee of the resurrection life of all united to him in the same way the full harvest is united to the firstfruits. The life of Christ consisting in his royal eschatological enthronement beyond the reach of the grave in the incorruptibility of the Spirit guarantees the kingdom life of all believers who will share in his reign (5:17) and inheritance (8:17). Murray drives the point home well:

The a fortiori argument of the apostle is thus apparent. It is to the effect that if, when we were in a state of alienation from God, God showed his love to such an extent that he reconciled us to himself and instated us in his favour through the death of his own Son, how much more, when this alienation is removed and we are instated in his favour, shall the exaltation life of Christ insure our being saved to the uttermost. … This argument also shows the indissoluble connection that there is between the death and resurrection of Christ and that since these may never be disassociated so the benefits accruing from the one may never be severed from those accruing from the other. … Hence those who are the beneficiaries of Jesus’ death must also be the beneficiaries of all that is entailed in his resurrection life.[6]

The eschatological life of the believer can never be separated from the resurrection life of Christ. This royal life of the Son in the incorruptible power and glory of the Spirit is the guarantee of the full possession of life for all who believe. Furthermore, as Paul will go on to demonstrate, the only other alternative to life in Christ is death in Adam (5:12-20)—in these two public persons is the whole of humanity subsumed. The path of life from the mode of the flesh, which is subject to death, to the mode of the Spirit, which is characterized by power, glory, and life, is exclusively found in the resurrection life of Jesus Christ our Lord. The gospel, of which the death and resurrection of the Son is the central subject matter (1:3), is the power of the risen Lord to bring all who receive it by faith into this kingdom life. Lastly, Paul’s connection between reconciliation and life in this passage highlights the God-centered nature of this life, which has been evident since the beginning. There is no life post-fall apart from reconciliation between God and the sinner. This life in Christ can only be considered true life if it is enjoyed in the presence of the living God with all elements of enmity and separation caused by sin blotted out, removed as far as the east is from the west, cast forevermore into the depths of the sea—here legally, as to justification, and later as to sin’s power in sanctification (Rom. 6).[7]

[1] Geerhardus Vos, “The Pauline Conception of Reconciliation,” in Redemptive History and Biblical Interpretation, 363-64 [2] Herman Ridderbos, Paul: An Outline of His Theology, 183. [3] This is the same sequence as 1:3-4. In other words, the life-experience of Christ is repeated in those united to him by the Spirit through faith. [4] This is the first time the title “Son” has been used since the prologue. [5] John Murray, The Epistle to the Romans, 1:174. [6] Murray, The Epistle to the Romans, 1:175. [7] Both justification and sanctification are kingdom benefits with neither being the source of the other, but both being conferred in union with Christ (which is to be transferred into his kingdom) by the Spirit through faith.

On this week’s episode of Theology Simply Profound, Rob and Bob discuss Acts 21:17-26 and the seemingly strange things Paul does while at Jerusalem. Why does he offer sacrifices? What’s going on? And somehow we end up talking about whether Paul’s actions here shows the church that we have the freedom to follow things like the liturgical calendar and practice such things like Lent in order to be enhance our spiritual walk.

Participants: Rob McKenzie, Robert Tarullo

Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance with their order, progression, and organic character. This is demonstrated, for one, in Romans 4. In order to support his previous argument about the righteousness of God being manifest in the cross of Christ apart from the Law (3:21ff.), Paul makes a redemptive-historical downshift behind Moses to the time of Abraham in order to demonstrate that Abraham was counted righteous historically prior to his law-obedience of circumcision; therefore, his later circumcision did not obtain for him righteousness, but sacramentally sealed the righteousness he already possessed by faith (4:9-11a). The purpose of this was to make him the father of all who believe, whether circumcised or uncircumcised (4:11b-12). In other words, the historical timing of Abraham being first justified and then circumcised had a vital and determining effect on the nature of the community of faith, making room from its conception for all people who believe, whether Jew or Gentile. This also determined the way in which the promise to Abraham and his offspring—that he would be heir of the world (κοσμος, v. 13), ultimately an eschatological kingdom reality (cf. 8:17)—would be fulfilled. The promise was given to Abraham when he possessed righteousness through faith and not through the law. This is significant because the promise was not given to Abraham in the abstract, but within a redemptive-historical context in which death had already entered the κοσμος Abraham was to inherit and was reigning over it (5:12-14).[1] Here is the major point: the Law could not effect that which only God himself could effect. The Law was powerless to bring life from the dead, to effect resurrection—whether typologically or eschatologically. The promise, therefore, would have to rest entirely on grace, not meticulous law-keeping (4:16). It is not the adherents of the Law who are the heirs, but those who share in the faith of Abraham, a faith that believes in the God “who gives life to the dead” (v. 17), a faith that hopes against hope (v. 18). The redemptive-historical situation Abraham found himself in when he was given the promise of inheriting the κοσμος ruled by death means that the fulfillment of this promise will require the overthrowing of death’s reign by resurrection. This draws us back to the prologue (1:3-4) in which the pattern of death to life (i.e., resurrection) was typologically seen in King David and eschatologically fulfilled in Jesus Christ our Lord. Paul now sees another earlier typological fulfillment of the promise in Abraham when the Lord brings life from his body, “which was as good as dead,” and “the deadness of Sarah’s womb” (4:19). It was not Abraham’s doing that would bring forth life—such would be impossible for him as one residing under death’s influence—but believing in God alone who could do it. This episode in Abraham’s life demonstrates typologically that the promise rests on grace, that is, God doing what he had promised apart from the contributive works of those for whom he is doing it. Notice what Paul writes with his emphasis on faith and God bringing forth life from the dead:

… in the presence of the God in whom [Abraham] believed, who gives life to the dead and calls into existence the things that do not exist. In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” He did not weaken in faith when he considered his own body, which was as good as dead [νεκρόω] (since he was about a hundred years old), or when he considered the deadness [νέκρωσις] of Sarah’s womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness (4:17-22)

The problem is that Abraham eventually closed his eyes and entered the grave, as did his child of promise, Isaac, and all of his descendants after him, including all the Levitical priests and Davidic kings.[2] Therefore, the bringing forth of life from the as-good-as-dead body of Abraham typified what God would accomplish in his greater offspring in whom the promise would be fulfilled on an eschatological level, namely, Jesus Christ. It is important to recognize also that the kingly elements we noted of Adam as the vice-gerent of the Lord in Genesis 1-3 and of Christ as David’s greater Son in Romans 1:3-4 are not absent from Abraham and his offspring. Abraham himself is promised in connection with inheriting the nations that kings will come from him (Gen. 17:6, 16). This promise is repeated to Jacob (Gen. 35:11) and Israel as a nation is designated a kingdom of priests (Exod. 19:6). On this basis, we can say that the resurrection life of Abraham was one of reigning over the κοσμος—the κοσμος God created (1:20) and judges (3:6) and which is accountable to him (3:19). In other words, Abraham was not to inherit the κοσμος in isolation from God, but so as to share in God’s rule over it. God does not relinquish possession of the κοσμος, nor transfer it from himself to Abraham, but brings Abraham to share in his rule over it by grace. The eschatological king that would come from the loins of Abraham would go beyond returning to the protological situation of Adam sharing in God’s reign; he would propel it to the eschatological heights of an everlasting inheritance beyond the possibility of Sin and Death ever again entering. In short, the inheritance obtained in the resurrection of Christ is not to be thought of apart from God who both promises it, accomplishes it, and consummates it in communion with his people by grace alone. Romans 1:3-4 proclaims that the king who was to come from Abraham has indeed come in the person of Jesus Christ our Lord. Having been enthroned over the eschatological kingdom, he administers his kingdom along with his inheritance (8:12-17) by means of his Gospel Word and Spirit. This gospel is his kingdom power in which the righteousness of God is manifest apart from the Law. And as was the case with Abraham, so it is to be received by faith as the power of God for salvation, so that “the righteous shall live by faith” (Rom. 1:17). The declaration in Scripture of Abraham’s possession of righteousness through faith, therefore, was “not written for his sake alone, but for ours also” (4:24). Paul continues, “It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification” (4:25). In this way, the kingdom life of those united to Christ by the Spirit through faith rests entirely on grace alone, on God doing what he promised he would do in bringing life from the dead.

[1] This is significantly different from Adam’s pre-redemptive historical context when the promise of life had been originally given in the covenant of works. It would be through Adam’s disobedience that death would begin to reign over the world. [2] The same problem of death is true of the Davidic kings who are promised an everlasting throne and eternal kingdom (2 Sam. 7:16) and the Levitical priesthood as the book of Hebrews makes apparent (Heb. 7:23). This is because they all existed in the mode of the flesh, which was subject to death. Eschatological fulfillment required the attainment of incorruptible life in the power of the Spirit, as “Jesus Christ our Lord” obtained (Rom. 1:3-4).

Dr. Marcus Mininger, Associate Professor of New Testament Studies at Mid-America Reformed Seminary, speaks about the theme of revelation in the book of Romans. In his book, Uncovering the Theme of Revelation in Romans 1:16–3:26: Discovering a New Approach to Paul’s Argument (Mohr Siebeck), Dr. Mininger argues for approaching Romans 1–3 through a new interpretive paradigm that features revelation over reading Paul’s words primarily through a soteriological or sociological framework. In this fourth episode of a brief series with Dr. Mininger, we look into a revelation-historical interpretation of Romans 3:21–26 and draw several conclusions in summary to our entire discussion.

Listen to the Series

• Uncovering the Theme of Revelation in Romans 1:16–3:26
• A Revelation-Historical Interpretation of Romans 2:1–29
• A Revelation-Historical Interpretation of Romans 3:1–20
• A Revelation-Historical Interpretation of Romans 3:21–26

Participants: Camden Bucey, Glen Clary, Marcus Mininger

This week on Theology Simply Profound, Rob and Bob discuss the riot that place in Ephesus. From Acts 19, we see the conflict between this present evil age and the age which is to come. Among other things, we talk about whether the Christian is to try to make the same kind of impact on our cities as Paul and his company did in Ephesus. What should our posture be in this world and what should we expect from the world that we live within?

Participants: Rob McKenzie, Robert Tarullo

This week on Theology Simply Profound, Rob and Bob discuss preaching in the context of Paul’s ministry of the word when Eutychus fell asleep at the window, fell to the ground dead, and was raised up to life again (Acts 20:7–12). Why is it that Paul would speak so long to these people? What is preaching? What is its purpose? We discuss these questions as well as many related and unrelated things, too!

Participants: Rob McKenzie, Robert Tarullo

Dr. Marcus Mininger, Associate Professor of New Testament Studies at Mid-America Reformed Seminary, speaks about the theme of revelation in the book of Romans. In his book, Uncovering the Theme of Revelation in Romans 1:16–3:26: Discovering a New Approach to Paul’s Argument (Mohr Siebeck), Dr. Mininger argues for approaching Romans 1–3 through a new interpretive paradigm that features revelation over reading Paul’s words primarily through a soteriological or sociological framework. In this third episode of a brief series with Dr. Mininger, we look into a revelation-historical interpretation of Romans 3.

Listen to the Series

• Uncovering the Theme of Revelation in Romans 1:16–3:26
• A Revelation-Historical Interpretation of Romans 2:1–29
• A Revelation-Historical Interpretation of Romans 3:1–20

Participants: Camden Bucey, Glen Clary, Marcus Mininger

This week on Theology Simply Profound, Rob and Bob take up the subject of exorcisms, yeah really! From Acts 19:11–20, we discuss everything from Jesus and Paul freeing people from demons to Star Wars and the new spirituality of this present evil (pagan) age that we live within. So, may a Christian be demon possessed? Should pastor be trained to perform exorcisms? Oh, and Rob really geeks out on Sci-Fi. . . so you’re in for a treat!

Participants: Rob McKenzie, Robert Tarullo

Dr. Marcus Mininger, Associate Professor of New Testament Studies at Mid-America Reformed Seminary, speaks about the theme of revelation in the book of Romans. In his book, Uncovering the Theme of Revelation in Romans 1:16–3:26: Discovering a New Approach to Paul’s Argument (Mohr Siebeck), Dr. Mininger argues for approaching Romans 1–3 through a new interpretive paradigm that features revelation over reading Paul’s words primarily through a soteriological or sociological framework. In this second episode of a brief series with Dr. Mininger, we look into a revelation-historical interpretation of Romans 2.

Listen to the Series

• Uncovering the Theme of Revelation in Romans 1:16–3:26
• A Revelation-Historical Interpretation of Romans 2:1–29
• A Revelation-Historical Interpretation of Romans 3:1–20

Participants: Camden Bucey, Glen Clary, Marcus Mininger

Dr. Marcus Mininger, Associate Professor of New Testament Studies at Mid-America Reformed Seminary, speaks about the theme of revelation in the book of Romans. In his book, Uncovering the Theme of Revelation in Romans 1:16–3:26: Discovering a New Approach to Paul’s Argument (Mohr Siebeck), Dr. Mininger argues for approaching Romans 1–3 through a new interpretive paradigm that features revelation over reading Paul’s words primarily through a soteriological or sociological framework.

Listen to the Series

• Uncovering the Theme of Revelation in Romans 1:16–3:26
• A Revelation-Historical Interpretation of Romans 2:1–29
• A Revelation-Historical Interpretation of Romans 3:1–20

Participants: Camden Bucey, Glen Clary, Marcus Mininger

On this week’s episode of Theology Simply Profound, Rob and Bob discuss the topic of discipleship as it arises out of Acts 18. Should the church disciple? If so, how and in what way? What does God say about discipleship?

Today on Theology Simply Profound, Rob and Bob discuss Paul’s preaching in Athens and the role of philosophy or worldview in our various interactions with the world around us. Is philosophy useful? What about worldview? Is there any connection between these things and evangelism?

Participants: Rob McKenzie, Robert Tarullo