To hear my first sermon at New Life Community Church, click HERE.
Brian McLaren may say some things I disagree with, but this certainly is NOT one of them.
James B. Jordan is remarkable. There are plenty of Bible preachers in America who know the Scriptures well. Lots of professors read books in philosophy, history, and literature and have all sorts of interesting things to say about culture. Pundits cultivate a sharp, pungent, and readable style. But Jim is perhaps unique. Who else writes detailed interpretations of the Book of Daniel and quotes Allen Tate’s poetry? Who else can give a lecture on echoes of Leviticus in the apocalyptic vision of Zechariah and then chat over
cigars about Friedrich von Hayek and Richard Weaver? Moreover, who can cover such a range with vivid images, punchy tag lines, and memorable turns of phrase? Not many, which is why I’ve come to think of Jim Jordan as one of the most important Christian intellectuals of our day.
Jim knows a great deal, but I have no doubt that the electricity in his writing and conversation come from his biblical vision. He does something remarkable. He takes the cultic core of the Old Testament—Temple and Priesthood, altar and sacrifice—and reads it into the full sweep of the biblical witness. The result is not the usual sort of “theological” interpretation we’re all familiar with: Christ’s fulfillment of the Old Testament explained by way of warmed-over theologies of substitutionary atonement or observations that really amount to little more than restating New Testament passages. Instead, Jim takes texts such as Leviticus seriously on their own terms. He brings to life the intense concreteness of tabernacle and sanctuary, and he allows the prophets a retrospective restoration as well as a prospective anticipation. As Jim has helped me see, the Scriptures are forever reaching back and renewing even as they reach forward to fulfillment in Christ.
We live in space and time. Our lives have a concrete and quotidian reality. Precisely because Jim’s reading of the Old Testament takes its bearings from the point of maximal particularity—the cultic focal point that is the most enduring and transparent anticipation of the Incarnation—his reading of the larger biblical witness is saturated with immediacy. Take a look at any of his writings on worship. The life of God’s people has a particular shape in Israel. The tabernacle and temple have a specific architecture. The sacrifices involve discrete patterns of action. As a result, we do not encounter nebulous theological concepts. The immediacy of the cult of Israel is accessible to us today. Indeed, it is more accessible and more immediate, because in Christ we have been brought into the inner sanctuary.
Any particular detail of Jim’s biblical theology is up for debate, but the larger project is compelling—and much needed today. Many of us have limited biblical imaginations. We have stock phrases and favorite passages. We think of ourselves as biblical, but our friends recognize that nine times out of ten we’re quoting from Paul’s Letter to the Romans or the Book of Revelation or the Gospel of John. The Old Testament functions as a hazy background. The Psalms have no living power. Although we would vigorously deny it, we are functionally allied with Friedrich Schleiermacher, who notoriously set aside the Old Testament, or Immanuel Kant, who rejected the “Jewish” parts of the Old Testament as unusable.
Should we be surprised, therefore, that our preaching and teaching remains “spiritual” or “theological” in an abstract and theoretical way? Nothing we say is heretical. Orthodoxy carries the day. But it all floats a few feet above the ground. The gears of faith never seem to do what Jim’s biblical theology does: mesh with the gritty realities of life.
If we diagnose ourselves honestly, then perhaps we can see that, unlike Jim, there are no biblical actualities at the center of our preaching and teaching, things to be seen and entered and touched. Perhaps, for example, we imagine ourselves agreeing with him because we endorse a “sacramental” view of the church. But there is a world of difference between “sacramental” and Jim’s trenchant reading of the Book of Revelation as a handbook for Christian worship, a reading that depends upon his interpretation of the cultic core of the Old Testament. Again, one can debate the details, or the biblical typology, or Jim’s assumptions about how to understand biblical inerrancy, or his conception of biblical history, or any number of other different technical questions. But of this I am certain. Jim does something few achieve, even (perhaps especially!) those who make loud claims about their biblical fidelity. He puts the living realities of the Bible at the center of his thought.
By my reckoning, our intellectual culture has come to a dead end. Concepts are powerful and necessary tools for uniting and intensifying our grasp of reality, but they have come to be super-eminent. As evidence, consider the fact that “critical thinking” now supersedes any particular body of knowledge as the goal of humanistic education. Thinking about culture—having the conceptual sophistication to identify and analyze cultural practices and patterns—has taken the place of participating in a culture and arguing about what is right and wrong, what is true and false. We have been romanced by Hegel’s dream of absolute knowledge, which turns out not to be knowledge at all, but instead a knowingness about how knowledge is produced, disseminated, and preserved in all cultural systems. The result? A deracinated intellect skilled at debunking but increasingly incapable of sustaining substantive beliefs.
The church in the West does not just participate in this trend. To a great degree the church herself has fueled our collective movement away from substance. As Richard Popkin observed decades ago and Ephraim Radner more recently and with more richly detailed theological evidence, the division of the church in the sixteenth century threw the substance of the Christian faith into doubt. Faced with contradictory beliefs, it became tempting for Western intellectuals to try to adjudicate between the differences by shifting attention away from the what of belief to the how. From Descartes onward, western philosophy has been in the grips of arguments more focused on the how (epistemology) of belief than what(metaphysics). Hegel represents a desire to mediate rather than adjudicate. After Hegel, by and large our interest in the how of belief shifts from epistemology to historical or cultural analysis, allowing us to talk about how Protestants and Catholics have developed different ways of expressing the common sacramental or Incarnational or Trinitarian genius of Christianity. The result? An increasingly abstracted faith that tends to affirm doctrines or theologies or “faith dispositions,” always at one or two removes from the concreteness of scripture and worship.
I’m very much a stranger to Reformed theology. I can’t distinguish a “Bucerian” from a “Zwinglian” or a Kuyperian” from a “Vantillian.” But even as an outsider, I can see that Jim senses movement in modern theology, often unconscious, away from animating particularity—even in modern conservative theology. He inveighs against a common phenomenon: using a confessional affirmation as the criterion for Reformed identity without regard to its role within a functional biblical theology. Confessional standards grew out of a sustained engagement with the vast and heterogeneous sweep of biblical details, and the living authority of these confessions depends upon their continued immersion in living exegetical practice. Taken in isolation, confessional standards easily become deracinated. They become “theological” in the bad sense of floating free from the anchoring concreteness of the Bible. They become instruments for bureaucratic boundary marking rather than instruments for guiding the faithful toward orthodoxy.
Not surprising, our often de-scripturalized theological vocabulary tends to be culturally impotent as well as spiritually ineffective. Modern Lutheranism has shown that the sola gratia principle, which has been operative for many centuries in Western Augustinian Christianity, can be levered out of the living context of exegesis and worship and then turned into a justification for affirming the antinomian spirit of modern secular individualism. Jim has a great deal to say about contemporary culture that is interesting and fresh, in large part because he does not traffic in the usual modern tools of mediation; he does not commerce in theological abstractions. In his work, the realia of the Bible run up against the realia of contemporary life, and as a consequence Jim is in a position to make observations that lend themselves to wisdom and insight rather than an abstracted critical knowingness.
Nearly twenty years ago, I read Mimesis: The Representation of Reality in Western Literature by Erich Auerbach. It is a great and strange book, written by a secular German Jew who had fled to Istanbul just before the outbreak of World War II. In a series of close readings of only a few pages of twenty classic texts from Homer through the New Testament and the Song of Roland all the way to Virginia Woolf, Auerbach sets himself against Hegel and the Triumph of the Concept, which he saw as the taproot of Fascism and the murderous ideological brutality of the twentieth century. Auerbach does not argue. He does not analyze. Instead, in loving attention to textual detail, he lifts up the tradition of realism in Western literature that was born, he suggests, on the pages of the Scriptures. When words serve the concrete particularity of the human condition, Auerbach observes in one of the few general statement in this very long book, we find an intellectual humanism that surrenders itself to “the wealth of reality and the depth of life.”
I’m not sure if I met Jim before or after reading Auerbach, but it was around the same time, and it had a similar galvanizing effect. There was something about the immediacy of the Bible in his thinking, an immediacy entirely at home with many levels of intellectual sophistication. I was attracted to something in Jim’s biblical vision akin to Auerbach’s devotion to literary realism. The Scriptures serve divine reality, and because God is love, the sacred pages serve human reality as well. With every conversation I become more and more convinced that it is not Van Til or Rushdoony or any other grand synthesizer that gives Jim’s ideas their sparkling allure (even the ideas I think are wrongheaded). To be sure, the Big Picture guys of years past add those layers of sophistication. But to my mind it’s a scriptural realism (if you will permit me the formulation) that gives an electrical charge to Jim’s ideas.
For too long I thought that the key to being a Christian intellectual was on the “intellectual” side—reading smart books in philosophy, literature, political theory, and so forth. Jim has taught me otherwise. We need to read those smart books. The intellectual engine needs fuel to burn. But the key element is on the “Christian” side. We need something like Jim’s scriptural realism. The concreteness and historical density of the Bible is alive with human reality betrothed to God’s purposes, always already on the way to being “heavenized” as Jim puts it.
Today our culture seems capable of neither humanizing nor “heavenizing.” As I have suggested, this is the legacy of the Triumph of the Concept. The now postmodern equipoise of understanding without commitment, of thinking without allowing oneself to feel the power of something commandingly concrete and real stems from the deracinating effect of our tendency to favor meta-reflection on the problems of life. Jim’s scriptural realism guides us in a very different direction: toward the Triumph of God Incarnate. God does not raise us up to the dignity of a concept. He hurls the spear of His love—He hurls Himself—into the irreducible, mute, and otherwise transient particularity of life. The Lord comes to us in the realities of life, most directly in the bread and wine of the Eucharist, but also in the relentless concreteness of the sacred Scriptures: the dusty streets of Jerusalem, royal intrigue, temples built and destroyed, the blood-stained altar of sacrifice attended to by priests in their elaborate vestments. We need to serve this concreteness in our intellectual work, and Jim’s scriptural realism gives us guidance about how to do so. If we follow Jim’s lead, then perhaps we will also have something to say that can humanize and heavenize.
In Exodus 19, Israel came to Mt. Sinai. Verse 1 says it was “on the third new moon” that they arrived at Sinai since they left Egypt. Verses 11 tells us that Israel was to prepare herself for “the third day” when “the LORD will come down on Mount Sinai in the sight of all people.” Verses 16-20 tell of the great majesty and glory of God who appeared to Israel on “the third day” on top of Mt. Sinai in fire, smoke, thunder, and lightening. While Moses was on the mount he received the Ten Commandments and the Book of the Covenant. Thus, Israel’s covenant inauguration/renewal ceremony took place on the third day. The prologue to the Ten Commandments reiterates this resurrection theme when God says, “I am the LORD you God who brought you out of the land of Egypt, out of the house of slavery.” This is resurrection language. “You were once dead in Egypt, but now you are alive, therefore serve me” is the essence of what God is saying. This proclamation takes place not just on the third day, but on the third day of the third month/third new moon.
“Exodus 19:1 tells us that Israel arrived “on the third new moon” (literally) from the month they left Egypt. They had departed on the 15th day of the first month, so that they arrived at Sinai at the beginning of the week. On the second day, Moses went up the mountain of God, and God told him that He was going to make covenant with Israel. Moses came down from the mountain and told the people, who rejoiced to have the Lord as their God (w. 2-8a). The third day, Moses told God what the people had said, and God told him that He would speak to Israel from the cloud of glory. Moses returned and told this to the people (VV. 8b-9). The fourth day, Moses returned to hear what God had to say next, and God told him to tell the people to prepare themselves to receive the covenant on the third day, which would be the sixth day of the week. Adam was created on the sixth day of the creation week, and was established in covenant with God. Since, as we have seen, the Sinaitic covenant is a redemptive specification or republication of the Old Adamic Covenant (from one Biblical perspective, at least), it is telling that God “re-creates” humanity in covenant with Himself on this sixth day of the week.” 
It is interesting that God told Moses to “consecrate the people today and tomorrow, and let them wash their garments and be ready for the third day” (Ex. 19:10). Israel needed to be cleansed from their uncleanness, which is symbolic death. They were symbolically dead in Egypt and needed to be raised to life again, which was to take place on the third day when the covenant was going to be ratified/renewed. Thus we can agree with Jordan that the “process of covenant renewal with man dead in sins and trespasses must involve resurrection.”
This brings us then to Numbers 19:11-13.
11 “Whoever touches the dead body of any person shall be unclean seven days. 12He shall cleanse himself with the water on the third day and on the seventh day, and so be clean. But if he does not cleanse himself on the third day and on the seventh day, he will not become clean. 13Whoever touches a dead person, the body of anyone who has died, and does not cleanse himself, defiles the tabernacle of the LORD, and that person shall be cut off from Israel; because the water for impurity was not thrown on him, he shall be unclean. His uncleanness is still on him.”
This passage makes it very clear that death needs to be cleansed from a person on third day, as well as the on the seventh day. This is an obvious third day resurrection motif. But what might not be as obvious is why it is that the cleansing is needed on both the third and seventh days. Jordan gives us insight.
The third day (year, etc.) theme arises from the theology of the week. History begins on the first day, but humanity fell into sin and came under the judgment on [sic] death right away. There is a preliminary judgment and restoration on the third day, and that restoration makes it possible for humanity to become faithful and obedient as we move to the final, seventh day of history. This two judgment, two-resurrection scheme is set forth most fully in Numbers 19, where we read that a person who came into near contact with a human corpse was contaminated by death, just as all of us are contaminated with Adam’s death, and that the unclean person was cleansed both on the third day and again on the seventh. We see here a preliminary cleansing (that is, a resurrection from death contamination) and a final cleansing.
This analysis seems to fit with Jesus’ understanding of the flow of history in John 5. Jesus said “For an hour is coming (future) and is now here (present), when the dead will hear the voice of the Son of God, and those who hear will live.” The third day cleansing represents Christian baptism (the first resurrection) and the seventh day cleansing represents eschatological cleansing (the second resurrection). A person who has encountered death needs to be cleansed twice, once in the middle of history and once again at the end. The cleansing/resurrection in the middle of history and again at the end of history corresponds to the two cleansings/ two resurrections found in Numbers 19.
“The man who is unclean from contact with a corpse is to be cleansed on the third day and again on the seventh day. This double resurrection pattern is found all through the Scriptures. For instance, in John 5:21-29, Jesus distinguishes a first resurrection, when those dead in sin will hear the voice of Christ and live (v. 25); and a second resurrection, when those dead in the grave will come forth to a physical resurrection (v. 29). The first resurrection comes in the middle of history to enable men to fulfill the duties of the old creation. The second resurrection comes at the end of history to usher men into the new creation. Jesus was raised on the third day, thereby inaugurating the New Covenant in the midst of the week of history. Christians live between the third and seventh days of history, Spiritually resurrected and in the New Covenant, but physically mortal and assigned to complete the tasks of the Old Adamic Covenant. The fact that the law was given at Sinai on the third day, and in the third month, was a provisional anticipation of the third-day resurrection yet to come in Christ.”
Saint Paul also affirms this truth when he speaks of the resurrection in 1 Corinthians 15:23 – each in his own order: Christ the first-fruits, then at his coming those who belong to Christ will be resurrected.
 See James B. Jordan, The Law of the Covenant: An Exposition of Exodus 21-23 (Tyler, TX: Institute for Christian Economics, 1984), 55-56.
 Jordan, Law of the Covenant, 56.
 Jordan, The Handwriting on the Wall, A Commentary on the Book of Daniel (Powder Springs, GA: American Vision, 2007),130.
 Jordan, The Handwriting on the Wall, 58.
 David Chilton, Days of Vengeance: An Exposition of the Book of Revelation (Fort Worth, TX: Dominion Press, 1987), 550-551.
I just recently received this monster book in the mail this past week, Totus Christus by Australian native Michael Bull. “This book is an unofficial introduction to the groundbreaking interpretive work of James B. Jordan and Peter Leithart – theology you can eat and drink.“ Over the course of the summer, and as long as time permits, my colleagues, Dr. Jack Simpson, Mr. Carl Wegner, and myself will be offering a review of this work. Mostly this review will be for the sake of the author who asked us to do so, so that he can make a great work better. It will be more of a negative review so that he can correct anything that we might find difficult to understand, or that we think he might be able to clear up better, or if we think he is straight up wrong about something. So with that, we offer to you a review of Totus Christus: A Biblical Theology of the Whole Christ.
Peter begins his first epistle by addressing “those who are elect exiles…” He calls them “a chosen race, a royal priesthood, a holy nation”, which is the same language that God used to speak to the Israelites in Exodus 19:4 after He had just brought them out of Egypt. Just a few verses later in 2:11 Peter refers to them as “sojourners and exiles”, which is what God called Israel in Exo. 22:21. He encourages them to live as people who are free (2:16), indicating that they have been set free, and are no longer in bondage. This gives us a view to the “time” in which Peter was living when he wrote this. For all of these OT echoes are prior to Israel entering in to the land, and also after the Exodus. Thus, Peter and his audience are in the equivalent of the 40 year wilderness wandering just prior to entering into the land.
Just as during this time in the OT the people under went trials by fiery serpents, so too will these believers undergo some “fiery trials” of their own (4:12). It was because of such people who didn’t believe God in the days of the wilderness wandering, that the faithful had to wait until the generation of unbelievers died off before they could enter in to the land. Similarly, Peter tells them that the end of all things is at hand (4:7), corresponding to the end of ‘that generation’ in the wilderness, which in the case of Peter, is the end of “this generation” as the Lord Jesus had spoke in Matt. 24:34. The covenantal curse is upon those who rejected the Messiah and did not believe the Prophet. Thus, Peter says that judgment must begin with the household of God, which came upon Israel in AD 70, forty years after Christ was crucified, the equivalent of a generation.
Peter is like a Moses figure who is writing to Joshua type pastors, getting them ready to bring the people into the land of the new covenant. He thus tells them to “shepherd the flock of God”, just as Moses, after he was told that he would not enter into the land, appealed to the Lord for a man to shepherd the congregation of the Lord into the land (Num. 28:17). Similarly, Peter too is not going to enter into the land, like Moses, since Peter’s death occurred in AD 67, just a few years prior to entering fully into the New Covenant era. So he writes to his “Joshuas” giving them “Deueronomical” type instructions for when they enter into the ‘land.’
What is interesting is that what Peter looks forward to is not some heavenly existence in some ethereal realm, but to the New Covenant. The New Covenant is the “salvation ready to be revealed in the last time” and the New Covenant is the subsequent glory that follow Christ’s death, and the New Covenant is that thing which angels long to look! Hence, Peter says, “Therefore…set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” which was in AD 70, when the Old Covenant passed away and the New Covenant came fully into existence. But just because the glorious New Covenant is here, doesn’t mean instantaneous perfection, for Peter encourages his readers to continue to long for the word, like spiritual milk, that they might grow up into their salvation.
The whole history of redemption is one of maturation, and when Peter was writing, they were essentially new-borns in the new covenant. They needed to grow up into their salvation through the word. The question then is, though we are in the “land of the New Covenant,” yet because we have not fully arrived and are not matured 100%, and are not in the New Earth after the resurrection and judgment of all things, should we consider ourselves as still in a “wilderness wandering status?” Would that be the equivalent of the “Not Yet” in the Already/Not Yet paradigm? Or is the Not Yet a qualifier of the maturation level of the Already, as is, we are Already in the New Covenant, but we are Not Yet experiencing the full maturation of it? Like how Israel was in the land but needed to cast out the inhabitants and expand dominion throughout the whole land. Similarly the Church is “in the land” that is, in the New Earth, but Christ has not yet put all His enemies under Hs feet. I think it is the latter. But in either case, we need to take Peters advice and continue to grow up to salvation by the word, and continue to be holy, for God is Holy. Amen, and Amen.
In Genesis 1, we see that the Spirit of God was hovering over the waters of creation. It was out of this water that the dry land of the new earth was brought forth on the third day. The waters were separated, and dry land appeared (Gen. 1:9-10). On the sixth day when man was created out of the dust of the ground, which corresponds to the filling of that which was formed on the third day, we see that there was a mist coming up from the ground and watered the whole land from which man was created.Thus man was created from the dust that was covered in water (Gen. 2:6-7).
After the flood, we see a similar picture, with the dove, like the Spirit of God hovering over the flood waters, looking for a place to rest its feet (8:6-9). Later, during the Exodus, when Israel was brought out of Egypt, a similar picture is given in the crossing of the Red Sea. “And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to the on their right and on their left” (Ex. 14:22). St. Paul looks back to this account in 1 Corinthians 10:2 and says that Israel was ‘baptized in to Moses.’ Deut. 32:11 even pictures God as a fluttering eagle over Israel when He brought them out through the water. This is a striking resemblance to the creation and flood accounts, when the Spirit was hovering over the waters of creation and ‘new creation.’ A similar account is recorded for us in Joshua 3:15-17 when the Israelites went into the land and the water from the Jordan River was overflowing. The Priests who bore the Ark of the Covenant went into the water, and the water ceased to flow, and Israel went over into Canaan on dry land. We might possibly see the Cherubim with their wings spread out over the Ark, which was placed in the hands of the priests who were “in the midst” of the water, as picture of the Spirit of God hovering over the water here also.
Skipping ahead to Jesus, we see the one who is the True Israel going into the water for baptism, when the Spirit of God descends upon Him in the form of a dove. This is an obvious recapitulation of all those Old Testament types, all of which find their fulfillment in Christ. Then on Pentecost, when the Spirit of God came to the Church, there was a sound like a mighty rushing wind (Acts 2:2), which might be a veiled reference to the sound of hovering fluttering wings of the Holy Spirit, since Jesus in Acts 1:5 does refer to the coming of the Spirit as a‘baptism.’
Directly connected to these water “baptisms” is the doctrine of the eschaton. Jesus Himself speaks of the “times of restoration” that come by the hand of Elijah (John the Baptist) in Matt. 17:11; He also speaks of the time of the “regeneration” in Matt. 19:28; Peter and John in Acts 3 exhort the people to repent so that the “times of refreshing” and “the time of restoring all things” can come about; Hebrews talks about “the time of reformation” (9:10); Peter in his first epistle says that their salvation is ready to be revealed in this ‘last time’ (1:5). This grace of salvation will be brought to them at the “revelation of the Lord Jesus Christ.” When this revelation occurs, “the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise, we are waiting for a new heavens and a new earth in which righteousness dwells” (2 Peter 3:12-13). Peter looks for that day of wrath when the old covenant would be brought to a close. This day of wrath finds comparison with the destruction of the flood of Noah, and the manner in which they were saved from that wrath. The wrath that God indeed did pour out ended the old covenant “heavens and earth” was in the destruction of Jerusalem in AD 70. Peter thus concludes that “Baptism, which corresponds to this [the ark which saved them from the destruction of the old world and which brought them into the new] now saves you” (1 Peter 3:21).
How is it that Baptism saves? In just that way that Peter said. The Ark was the vessel that saved people from God’s wrath which destroyed the old “heavens and earth” and brought them into “a new heavens and earth.” Paul tells us if anyone be in Christ, “new creation.” The old has passed away, the new has come (2 Cor. 5:17). The question then is; how does one participate in this new creation? Answer: By being “in Christ.” How does a person come to be, “in Christ”? By Baptism. For Paul says, “For as many of you as were baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Gal. 3:27-28). Paralleling that statement, Paul says at the end of his Galatians epistle, “For neither circumcision counts for anything, nor un-circumcision, but a new creation” (Gal. 6:15). Paul therefore seems to equate being “in Christ” with “new creation.” He also says in Titus 3:5 that we are saved “by the washing of regeneration.”
Though this passage has been debated, I believe that the proper rendering of the text should be understood as: we are saved by the washing [baptism] that brings about the new birth (i.e., new creation). ‘Regeneration’ literally means “New Birth” and so we are born anew through the waters of baptism, not by any internal “regeneration” as classic reformed theology has understood the term, but in the external objective sense. Baptism brings us into the regeneration, the eschatological kingdom of God on earth. Connecting this Jesus Himself said that a man cannot see the kingdom of God unless he is born of water and the spirit. It is not just the spirit, but it is also the water, that is, the waters of baptism.
Thus, from a biblical theological perspective, Christ Himself is the New Creation, and it is baptism which then brings us into this new creation, i.e. Christ. All of those Old Testament types find their significance in baptism, which was the means whereby a person came into the “New Creation.” It is the not only the same in the New Covenant, but it is here where the fulfillment is.
 See R.T. France, The Gospel According to Matthew: Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1984), 287-288.