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Timothy Keller’s Lectures on Preaching at Reformed Theological Seminary in Jackson

17 Nov

Timothy Keller Preaching

Dr. Timothy Keller recently delivered the John Reed Miller Lectures on Preaching for 2014 at Reformed Theological Seminary in Jackson, MS. Listen to them below or visit their website.

Lecture 1: What is Good Preaching?




Lecture 2: Preaching to Secular People and Secularized Believers




Lecture 3: Preaching the Gospel Every Time




Lecture 4: Preaching to the Heart

J.I. Packer – What Do We Do With Our Questions About the Bible?

12 Sep

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God, then , does not profess to answer in Scripture all the questions that we, in our boundless curiosity, would like to ask about Scripture. He tells us merely as much as He sees we need to know as a basis for our life of faith . And He leaves unsolved some of the problems raised by what He tells us, in order to teach us a humble trust in His veracity. The question, therefore, that we must ask ourselves when faced with these puzzles is not, is it reasonable to imagine that this is so? but, is it reasonable to accept God’s assurance that this is so? Is it reasonable to take God’s word and believe that He has spoken the truth, even though I cannot fully comprehend what He has said? The question carries its own answer. We should not abandon faith in anything God has taught us merely because we cannot solve all the problems which it raises. Our own intellectual competence is not the test and measure of divine truth. It is not for us to stop believing because we lack understanding, but to believe in order that we may understand.

~J.I. Packer~




“Fundamentalism” and the Word of God (Grand Rapids, MI: Eerdmans, 1958), 109.

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Michael Kruger – What’s Wrong With the Historical-Critical Model of the Canon

21 Aug

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The fundamental problem with the historical- critical model is not its affirmation that the church played a role, but rather its insistence that the church played the determinative and decisive role. Quickly swept aside are any claims that these books contain any intrinsic authority that might have been a factor in their reception. The canon is instead explained as merely the result of the “contingent” choices of the church. Such an approach provides us with a merely human canon stripped of any normative or revelational authority and thereby unable to function as God’s word to his people. Thus, the historical-critical approach does not really construct a positive model of canon, per se, but rather deconstructs the canon entirely, leaving us with an empty shell of books.

Although most adherents of the historical-critical model would not likely view such a deconstruction as problematic, it does raise the ques- tion of how they establish that the canon is a solely human enterprise in the first place. How does one demonstrate this? One not only would have to rule out the possibility that these books bear intrinsic qualities that set them apart, but also would need to show that the reception of these books by the church was a purely human affair. Needless to say, such a naturalistic position would be difficult (if not impossible) to prove. Appeal could be made to evidence of human involvement in the selection of books, such as discussions and disagreements over books, diversity of early Christian book collections, the decisions of church councils, and so forth.29 But simply demonstrating some human involvement in the canonical process is not sufficient to demonstrate sole human involve- ment. The fact that proximate, human decisions played a role in the development of the canon does not rule out the possibility that ultimate, divine activity also played a role. The two are not mutually exclusive. It appears, then, that the insistence on a human-conditioned canon may not be something that can be readily proved—or even something that its adherents regularly try to prove—but is something often quietly assumed. It is less the conclusion of the historical-critical model and more its philosophical starting point.

~Michael Kruger~


Canon Revisited: Establishing the Origins and Authority of the New Testament Books (Wheaton, IL: Crossway; 2012) p. 34-35.

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Other Kruger Quotes at the Cross Quoter

Scott Oliphint – In Adam or In Christ

12 Jun
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Professor of Apologetics and Systematic Theology at Westminster Theological Seminary Philadelphia

Every person on the face of the earth is defined, in part, by his relationship to a covenant head. That is, there are two, and only two, positions that are possible for humanity, and only one of which can be actual for each person at a given time. A person is either, by nature (after the fall into sin), in Adam, in which case he is opposed to and in rebellion against God, or he is in Christ, in which case by grace a person is not guilty before God but is an heir of eternal life. This is the covenantal status of humanity, and it assumes, in each case, a relationship to God. It assumes as well the ongoing battle against evil in which God is making his enemies a footstool for Christ’s feet.

~Scott Oliphint~


Covenantal Apologetics: Principles and Practice in Defense of Our Faith (Wheaton, IL; Crossway Books; 2013) p. 32

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Other Quotes by Scott Oliphint on The Cross Quoter

G.K. Beale – The Reality of Our Resurrection With Christ

11 Jun
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Professor of New Testament and Biblical Theology at Westminster Theological Seminary.

Paul’s affirmation of believers’ possession of “eternal life” (Romans 6:22–23) is likely an already—not yet reality. Hence, saints are not merely like resurrected beings; rather, they actually have begun to experience the end-time resurrection that Christ experienced because they are identified with him by faith. Although Paul can use the language of being in “the likeness of His resurrection” (supplying the ellipsis in 6:5b), he does not mean this in some purely metaphorical way, contrary to what some scholars contend. That he intends to refer to literal resurrection is apparent from observing that he parallels it with being in “the likeness of his death” in 6:5a, which refers to real identification with his death, such that “our old man was crucified with Him” (6:6) and believers have really “died” (6:7–8). Paul does not refer to identification with Christ’s death in a metaphorical manner. So likewise believers are in the “likeness” of Christ’s resurrection because they actually have begun to be identified with it and participate in it. Of course, they are not fully identified with Christ’s resurrection, since he has experienced full physical resurrection life and those identified with him have experienced only inaugurated resurrection life on the spiritual level. Nevertheless, this inauguration is the beginning of true resurrection existence and is not metaphorical only because it is spiritual (as I explained in chap. 5 with respect to John 5:25–29). If saints are only like Christ’s resurrection, then Paul’s exhortation to them to live as resurrected beings is emptied of its force: if Christians have begun to be end-time resurrected creatures, then they have resurrection power not to “let sin reign in [their mortal bodies] … but present [themselves] to God as those alive from the dead” (6:12–13).


~G.K. Beale~


A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids, MI: Baker Academic; 2011) p. 250-51.

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Kevin Deyoung – More Plodding Visionaries

14 Apr

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What we need are fewer revolutionaries and a few more plodding visionaries. That’s my dream for the church—God’s redeemed people holding tenaciously to a vision of godly obedience and God’s glory, and pursuing that godliness and glory with relentless, often unnoticed, plodding consistency.

~Kevin DeYoung~


Why We Love the Church: In Praise of Institutions and Organized Religion (Chicago, IL: Moody Publishers, 2009)

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John Piper – What Christianity Is

10 Apr

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Christianity is not the conclusion at the end of a syllogism. It is a meeting with God. It is a living supernatural power, called the Holy Spirit, moving into our hearts, shedding abroad the love of God experientially…

So Christianity, While not being merely the conclusion at the end of an argument is neither an experience at the end of a needle… Christianity is a supernatural experience of the Holy Spirit mediating the love of God to you through a historical person who did a historical act, namely, dying and rising to bear your sin…

To become a Christian is not to draw a conclusion at the end of a syllogism and sign a card that you think it is good logic. That makes nobody a Christian. To be a Christian is as the syllogism unfolds the Holy Spirit opens the eyes of the heart so that in the truth of the gospel being presented… as the gospel is unfolded and the historical events of Jesus embodying the love of God are pointed to the Holy Spirit opens the eyes of your heart and you see them as glorious, true, beautiful. You see God in Christ and He stands forth in those historical facts mediated along the news of the gospel into your mind and then down into your heart as the Holy Spirit pours out the love of God as your eyes are opened by the Spirit to see the love of God as the most precious treasure in all the world. That’s how you got saved.

~John Piper~




Sermons from John Piper (1990–1999): Romans 5:3-8 – God Demonstrates His Love Toward Us (Minneapolis, MN: Desiring God, 1999).

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The Works of John Piper on Logos Bible Software

Other Piper Quotes at The Cross Quoter