In his chapter ethics in Progressive Covenantalism, Stephen Wellum lists four commitments necessary for doing biblical ethics. These principles for doing ethics take into account the progressive revelation of Scripture, the progression of biblical covenants, and the unity and diversity of ethical commands in the Bible. In short, they are commitments we should make whenever we seek to be ‘biblical’ in our ethical formulations.
This approach to ethics fits with a larger vision of how to put the Bible together and provides a helpful, “thick” reading of Scripture with regards to Christians ethics. Below are the four commitments drawn from his chapter. I commend them to you and further consideration on how every topic of ethics requires a whole-Bible approach to the subject.
(For two examples of how this approach might be worked out, you can see how I sought to handle racial reconciliation and transgenderism in two recent sermons). Continue reading
Last month the Southern Baptist Journal of Theology (SBJT) published an article I wrote. In “From Beelines to Plotlines: Typology That Follows the Covenantal Topography of Scripture,” I argued that (most, if not all) typological structures begin in creation, move through the undulating contours of Israel’s covenant history (hence, covenant topography), until they find their terminus in Christ. Then, after being fulfilled by the person and work of Jesus Christ, they are continued in the new covenant people of God. My test case, or textual proof, was the typology of the priesthood. If you are interested, you can read the article online. I’d be interested in your feedback.
Today, however, I’m interested in looking at another test case, namely the typology of circumcision found in the Bible. I believe that the only way we can understand circumcision (and its relationship to baptism) is by looking at its development in the canon. And thankfully, instead of making that case, John Meade has already done so (far better than I could) in his chapter, “Circumcision of the Flesh to Circumcision of the Heart,” in Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies, edited by Stephen Wellum and Brent Parker.
Building on his earlier work on circumcision and its cultic origins and priestly intentions in Egypt, Meade shows how circumcision from the start was a sign, with in-built tension designed to lead to a greater reality—namely, circumcision of the heart. Indeed, as one follows the narrative of the Old Testament we can see how, long before the New Testament applies this sign to Christ (Colossians 2:11–12) and the people of faith (Philippians 3:3), the sign of circumcision is already shifting. From a careful reading of Deuteronomy, Jeremiah and the Prophets, Meade makes this point, and I share a few of his conclusions below. Continue reading