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- 1009Vos Group Excursus: John 20:1–18 — RabboniWe take a brief break from our regular schedule in Geerhardus Vos’s book, Biblical Theology: Old and New Testaments, to discuss Vos’s sermon “Rabboni,” on John 20:16. This sermon is found in Grace & Glory, a collection of Vos’s sermons preached at the chapel of Princeton Seminary. John 20:1–18 (ESV) Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes. 11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her. Participants: Camden Bucey, Lane G. Tipton
- 1010Rabboni!This week on Theology Simply Profound, Bob continues reading from the 1922 edition of Grace and Glory, a collection of sermons delivered at Princeton Theological Seminary by Geerhardus Vos. The fourth of these sermons is on John 20:16, “Rabboni!” Participants: Robert Tarullo
- 1011Politics after ChristendomDavid VanDrunen speaks about his forthcoming book, Politics After Christendom (Zondervan Academic), reflecting upon the status and responsibilities of Christians in their contemporary pluralistic political communities. Dr. VanDrunen presents a biblical-theological model of political engagement and exploring themes such as race, religious liberty, justice, authority, and civil resistance. David VanDrunen is Robert B. Strimple Professor of Systematic Theology and Christian Ethics at Westminster Seminary California. He is the author and editor of several books, including Aquinas Among the Protestants, God’s Glory Alone: The Majestic Heart of Christian Faith and Life, Natural Law and the Two Kingdoms: A Study in the Development of Reformed Social Thought, and Divine Covenants and Moral Order: A Biblical Theology of Natural Law. Participants: Camden Bucey, David VanDrunen
- 1012The Kingdom of God and the Estate of InnocenceThis week on Theology Simply Profound, Rob and Bob begin a new series discussing the kingdom of God as it unfolds through the four-fold estate of man: the estate of innocence, fall, redemption, and glory. Participants: Rob McKenzie, Robert Tarullo
- 1013With All Your HeartDr. A. Craig Troxel speaks about With All Your Heart: Orienting Your Mind, Desires, and Will toward Christ (Crossway, 2020). Whereas contemporary culture identifies the “heart” with feelings and emotions, Craig Troxel speaks about the range of uses of the word “heart” in the Bible. The heart knows, desires, and chooses. This fuller conception of “heart” helps us understand our battle with sin and the redemption that has been wrought by Jesus Christ. Dr. Troxel is professor of practical theology at Westminster Seminary California. He previously served as pastor of Bethel Orthodox Presbyterian Church in Wheaton, Illinois and Calvary Presbyterian Church (OPC) in Glenside, Pennsylvania. Participants: A. Craig Troxel, Camden Bucey
- 1014Hungering and Thirsting After RighteousnessThis week on Theology Simply Profound, Bob continues reading from the 1922 edition of Grace and Glory, a collection of sermons delivered at Princeton Theological Seminary by Geerhardus Vos. The second of these sermons is on Matthew 5:6, “Hungering and Thirsting After Righteousness.” Participants: Robert Tarullo
- 1015The Kingdom of GodDr. S. M. Baugh joins us to speak about his book, The Majesty on High: An Introduction to the Kingdom of God in the New Testament. Beginning with a definition of the kingdom of God based on the new creation, Baugh introduces the reader to the kingdom and its foundational issues. Dr. Baugh is professor of New Testament at Westminster Seminary California in Escondido, California. He is also the author of Ephesians: Evangelical Exegetical Commentary (EEC). Participants: Camden Bucey, S. M. Baugh
- 1016Vos Group #61: The Mode of Communication of the ProphecyWe turn to pages 230–233 of Vos’s book, Biblical Theology, to speak about the mode by which the Lord delivers his message to the prophet. Man is made in the image of God, which means he has a special capacity to commune with God. Vos marvels at the way in which divine speech is transmitted to those made in his image. God’s word is communicated in servant form without evacuating the message of any of its divine characteristics, such as inerrancy or infallibility. The Holy Spirit works in the prophet in such a way as to inspire and superintend the entire activity of the prophet—whether in speech or inscripturation. Participants: Camden Bucey, Lane G. Tipton
- 1017Echoes of ExodusDr. Bryan Estelle joins us to speak about Echoes of Exodus: Tracing a Biblical Motif (IVP Academic, 2018). Israel’s exodus from Egypt is the Bible’s enduring emblem of deliverance. It is the archetypal anvil on which the scriptural language of deliverance is shaped. More than just an epic moment, the exodus shapes the telling of Israel’s and the church’s gospel. Estelle traces the motif as it unfolds throughout Scripture. Dr. Estelle is professor of Old Testament at Westminster Seminary California in Escondido, California. He is also the author of Salvation through Judgment and Mercy: The Gospel According to Jonah. He has contributed essays to Covenant, Justification, and Pastoral Ministry: Essays by the Faculty of Westminster Seminary California and The Law Is Not of Faith: Essays on Works and Grace in the Mosaic Covenant. Participants: Bryan Estelle, Camden Bucey
- 1018The Kingdom of God and the FallThis week on Theology Simply Profound, Rob and Bob continue discussing the kingdom of God as it unfolds through the four-fold estate of man: the estate of innocence, fall, redemption, and glory. This week, the Fall. Participants: Rob McKenzie, Robert Tarullo
- 1019All That Is in GodJames Dolezal discusses his book All That Is in God: Evangelical Theology and the Challenge of Classical Christian Theism (Reformation Heritage Books, 2017). Dr. Dolezal serves as associate professor in the school of divinity at Cairn University in Langhorne, Pennsylvania. In this conversation, and the book that guides it, Dolezal addresses the doctrines of classical theism as well as contemporary models of theology proper, which reject, compromise, or otherwise diminish the classical formulations. Interacting with primary sources from theologians such as Bruce Ware, John Frame, and K. Scott Oliphint, Dolezal charitably offers a critique while reaffirming that all that is in God is God. Links James Dolezal, God without Parts: Divine Simplicity and the Metaphysics of God’s AbsolutenessChrist the Center, episode 185 — James Dolezal, God without Parts: The Doctrine of Divine SimplicityChrist the Center, episode 237 — James Dolezal, Divine ImpassibilityChrist the Center, episode 383 — Samuel Renihan, God without PassionsCamden Bucey, “Addressing the Essential-Covenantal Model of Theology Proper“Camden Bucey, “Van Til and the Creator-Creature Relation“ Participants: Camden Bucey, James Dolezal, Lane G. Tipton
- 1020Seeking and Saving the LostThis week on Theology Simply Profound, Bob continues reading from the 1922 edition of Grace and Glory, a collection of sermons delivered at Princeton Theological Seminary by Geerhardus Vos. The third of these sermons is on Luke 19:10, “Seeking and Saving the Lost.” Participants: Robert Tarullo
- 1021Warfield’s Doctrine of InspirationIn 1894, B. B. Warfield published an article in which he compared the views of the Westminster divines and the Reformers on the mode of inspiration. According to Warfield, the Reformers argued for a mode of concursus while the Protestant Scholastics argued for dictation. Dr. Jeff Stivason analyzes this characterization, speaking to Warfield’s historical context and his understanding of progressive orthodoxy. Jeff Stivason is pastor of Grace Reformed Presbyterian Church (RPCNA) in Gibsonia, Pennsylvania and professor-elect at Reformed Presbyterian Theological Seminary in Pittsburgh. His article, “Is Warfield’s Claim True that Calvin is Better than Westminster on Inspiration?” is available in the Westminster Theological Journal Vol. 81, No. 2 (Fall 2019), pp. 279–293. Participants: Camden Bucey, Jeff Stivason, Jim Cassidy
- 1022The More Excellent MinistryThis week on Theology Simply Profound, Bob continues reading from the 1922 edition of Grace and Glory, a collection of sermons delivered at Princeton Theological Seminary by Geerhardus Vos. The fifth of these sermons is on 2 Corinthians 3:18, “The More Excellent Ministry.” Participants: Robert Tarullo
- 1023Pliny the Younger and Worship in the Ancient ChurchWhat was worship like in the early church? Did it differ significantly from our present practices? A letter written by a Roman official in 112 AD provides a window into these ancient Christian liturgical practices. Pliny the Younger was appointed governor of Bithynia in 111 AD by the Emperor Trajan (98–117). Trajan knew that there was social unrest in that province, with a growing number of political factions causing divisions within the city. Among other things, he tasked Pliny with dissolving all associations or clubs in service of keeping the peace. This led him into a quandary regarding the Christians. In one of the cities, trouble of some kind had arisen regarding the Christians, who were in several cases brought into court and accused of atheism, sexual immorality, incest, and even cannibalism. Pliny the Younger’s letter offers a window into the liturgical practices of ancient Christians and how they were often misunderstood by the world. Lecture handoutDownload Suggested Reading Pliny, Letters, vols. 1 & 2. T. E. Page, E. Capps, et al. (London; New York: William Heinemann; The Macmillan Co., 1931).Robert Louis Wilken, The Christians as the Romans Saw ThemEverett Ferguson, Backgrounds of Early ChristianityAllen Cabaniss, Pattern in Early Christian WorshipRalph Martin, Carmen ChristiW. Rordorf, The Eucharist of the Early ChristiansHans Lietzmann, Mass and Lord’s Supper Participants: Camden Bucey, Glen Clary
- 1024Heavenly-MindednessThis week on Theology Simply Profound, Bob finishes reading from the 1922 edition of Grace and Glory, a collection of sermons delivered at Princeton Theological Seminary by Geerhardus Vos. The sixth of these sermons is on Hebrews 11:9-10, “Heavenly-Mindedness.” Participants: Robert Tarullo
- 1025Justin Martyr and Worship in the Ancient ChurchIn his first apology (ca. 150–155 A.D.), Justin Martyr wrote an early account of ancient Christian worship, describing ancient practices regarding the sacraments and Lord’s Day worship. It was written to an unbeliever, and therefore Justin does not assume that his intended reader—the Emperor Antoninus Pius (138–161)—knows anything about Christian worship. Moreover, while Pliny describes the worship practices of the Christians in Pontus, Justin describes the liturgical customs of the church in Rome. Justin lived and worshiped in Rome, but he didn’t convert in Rome. He most likely converted to Christianity in Ephesus around 130 A.D. So he was familiar with the liturgical customs of both Western and Eastern Christians. It is also important to understand that Justin’s account is descriptive not prescriptive. It is not a church order (e.g. Didache, Apostolic Tradition). It is simply a description of what Christians were already doing not what Justin thought they ought to do. Participants: Camden Bucey, Glen Clary, Jeff Waddington
- 1026The Kingdom of God and CreationThis week on Theology Simply Profound, Rob and Bob pick up their discussion of the Kingdom of God and the Four-fold Estate of Man with a consideration of the kingdom, man, and creation. Participants: Rob McKenzie, Robert Tarullo
- 1027Hosea 6:4–11 — The Covenant KeeperJim Cassidy gives us a primer on covenant theology. As Israel, shaped by the law, becomes an analogy of Adam as Adam is in covenant with God in the garden, a pattern is seen between Adam and Israel. If Adam disobeys, he is exiled from the Garden, as is also the case with Israel. God, however, is the covenant keeper, providing redemption for his people in doing what they are unable to do. Participants: Jim Cassidy, Joel Fick, Mark A. Winder
- 1028Justin Martyr on the Eucharist and Lord’s Day WorshipIn this episode, we continue our discussion of Justin Martyr’s account of ancient Christian worship, focusing this time on the Lord’s Supper (eucharist) and Lord’s Day worship. Justin Martyr wrote an early account of ancient Christian worship. It was written by a believer for an unbeliever. He does not assume that his intended reader—the Emperor Antoninus Pius (138–161)—knows anything about Christian worship. Second, while Pliny describes the worship practices of the Christians in Pontus, Justin describes the liturgical customs of the church in Rome. Justin lived and worshiped in Rome, but he didn’t convert in Rome. He most likely converted to Christianity in Ephesus around 130 A.D. So he was familiar with the liturgical customs of both Western and Eastern Christians. Third, Justin’s account is descriptive not prescriptive. It’s not a church order (e.g. Didache, Apostolic Tradition). It is simply a description of what Christians were already doing not what Justin thought they ought to do. Participants: Camden Bucey, Glen Clary, Jeff Waddington
- 1029Genesis 26 — Compromise, Controversy, and CovenantMark Winder shows us how in the story of Isaac which parallels that of Abraham, there is a theological point being made: from a human perspective there is one crisis after another. But from the divine perspective, there is no salvation outside of God. Only his hand will triumph. We will also see how Abraham’s obedience is a type of the obedience of Christ. Participants: Joel Fick, Mark A. Winder
- 1030The Distance between God and the CreatureAfter having created Adam in his image and placing him in the Garden of Eden, God entered into a covenant with him (Gen. 2:16–17). In Westminster Confession of Faith 7.1, the divines wrote, The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant. There are several important things to note in this passage. First, upon creation and prior to the establishment of the covenant, Adam already knew God and owed him obedience merely from the fact that he was created in God’s image. God did not owe Adam anything, and Adam could in no way place God into his debt. Second, the type of fruition that the covenant affords is that of God as “blessedness and reward.” Adam already owed God personal, perfect, exact and entire obedience, though God voluntarily condescended to establish the covenant of works by which Adam could consummately come to know God in glory. In other words, he could ascend God’s holy hill (Psalm 24) through the gratuitous means God provided. Westminster Confession of Faith 7.1 is not describing covenant as the means by which God ontologically or metaphysically condescends to creation. God does not assume new properties, attributes, or characteristics to do so. Neither does the confession speak of the covenant as the means by which Adam comes to know God generally—as if Adam would not even know that God existed apart from a covenant. The covenant is the means by which he may come to know God specifically as his blessedness and reward. Participants: Camden Bucey, Jeff Waddington, Jim Cassidy
- 1031The Kingdom of God and EnochThis week on Theology Simply Profound, Rob and Bob wanted to pick up their discussion of the Kingdom of God and the Four-fold Estate of Man with a consideration of the preaching ministry of Enoch and how that ministry relates to the the kingdom of God. However, we were sidetracked more than once to talk about the current COVID-19 pandemic, our response to it…yeah, lot’s of rabbit trails. Participants: Rob McKenzie, Robert Tarullo
- 1032Exodus 2:11–15 — The Formation of a SaviorJoel Fick shows us how important it is to bring various passages of Scripture to bear upon one another, particularly where one may fill in the gap for the other. In Exodus 2 we learn how Christ is not a picture of Moses, but rather Moses is a picture of Christ. Participants: Joel Fick, Mark A. Winder
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