Jesus’ reference to sun, moon and stars in Matthew 24 has nothing to do with the physical world, and everything to do with the microcosmic world of the Temple. Because of this, the Covenant Creationists think Genesis 1 is only about the Covenant with Adam, not about physical creation. They’re wrong, just as the literalists are wrong about Matthew 24 predicting the end of the world.
Joel McDurmon has an excellent rundown on the first century context of Jesus’ parables:
…The separation of wheat and tares, then, pertained to the destruction of Jerusalem and the separation of God’s true fruit-bearing people from the weeds, the unbelieving Jews of that time. Ironically, this interpretation gets to the heart of the picture in the parable.
Uri Brito asked me once how I can possibly believe that the church is central, and simultaneously be a baptist. Does being a baptistic fan of Jordan, Leithart and Wilson necessarily involve an element of schizophrenia? You might be interested to know how Federal Vision looks from where I stand. If not, just humour me.
James Jordan has a great little commentary on Proverbs 30, the words of Agur (“sojourner”). Some believe the author of this chapter is Jacob. Jordan runs with this possibility and makes some wonderful observations.
“And after my skin is destroyed, this I know, that in my flesh I shall see God.” Job 19:26
Full preterism leads logically to gnosticism. If death is already defeated, salvation has come to the world, and all is now perfect, then of necessity all three — death, salvation and perfection — have to be redefined. They are only Covenantal, “spiritual.” You can probably understand why doctrines like these don’t originate from the persecuted church. Some hope.
However, that said, I agree with 97.3963798475% of full preterism. Their take on the parousia texts is logical and contextual. Jesus actually did come back soon, as He promised, to rescue the persecuted firstfruits church. The textual ping-pong of the well-meaning partial preterists (who can’t agree between themselves on which parousia texts refer to the end of history) is a confusion of which our God could not possibly be the author. So what’s the answer?
Another amazon.com review. A. G. McIntosh writes:
Michael Bull draws heavily upon the biblical insights of James Jordan. (This is noted immediately as the book is dedicated to Jordan). This is a very good thing, since Jordan’s studies on literary structures and symbolism in the Bible are crucial for obtaining a consistent interpretative framework of the whole counsel of God. As a reader of Jordan myself, I expected Bible Matrix to be full of great information, but nothing I hadn’t been exposed to already. Several chapters in I realized how wrong I was!
“Beware of dogs, beware of evil workers, beware of the mutilation!”
Philippians 3:2 (NKJV)
Jeff Meyers copped flak for his take on the parable of the Pharisee and the tax collector. He says the tax collector was justified for his Covenant faithfulness, and the Pharisee was not. Was it not the Pharisee who was faithful? And, either way, is this not justification by works? Has Jeff got night and day around the wrong way?
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According to Doug Wilson, this world is going where Jesus is taking it. He discusses technology as wealth — with all of the usual traps and benefits.
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Creation – Sabbath – God
“Honor (Light – Word)
…..your father (Firmament – Delegate)
……….and your mother, (Land – Altar)
……………that your days may be long (Fire)
……….upon the land (Hosts – Smoke)
…..which the LORD your God (Laver – Mediator)
is giving you. (Succession)
Bible Matrix blog
