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Why Heaven Kissed Earth: The Christology of the Puritan Reformed Orthodox Theologian, Thomas Goodwin (1600-1680)
In short, the central argument of this study posits that Goodwin's Christology is grounded in, and flows out of, the eternal covenant of redemption, also known as the pactum salutis or »counsel of peace«. That is to say, his Christology does not begin in the temporal realm at the incarnation, but stretches back into eternity when the persons of the Trinity covenanted to bring about the salvation of fallen mankind. Goodwin's Christology moves from the pretemporal realm to the temporal realm with a decidedly eschatological thrust, that is, with a view to the glory of the God-man, Jesus Christ. What this work does is connect two vital aspects of Reformed theology, namely, the doctrine of Christ and the concept of the covenant. The findings of this study show that, for Goodwin, Christ is the Christ of the covenant.
255 pages, Hardcover
First published October 27, 2010
22 people want to read
About the author
Mark Jones
29 books78 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
Rev. Dr. Mark Jones (PhD, Leiden Universiteit) has been the Minister at Faith Vancouver Church (PCA) since 2007. He is also Research Associate in the Faculty of Theology at University of the Free State, Bloemfontein, South Africa. He lectures at various seminaries around the world and is currently writing a book titled, "Knowing Christ" (Banner of Truth, forthcoming).
He also blogs at Reformation21.org.
Rev. Dr. Mark Jones (PhD, Leiden Universiteit) has been the Minister at Faith Vancouver Church (PCA) since 2007. He is also Research Associate in the Faculty of Theology at University of the Free State, Bloemfontein, South Africa. He lectures at various seminaries around the world and is currently writing a book titled, "Knowing Christ" (Banner of Truth, forthcoming).
He also blogs at Reformation21.org.
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February 13, 2020
Thomas Goodwin, Independent minister and member of the Westminster Assembly, along with John Owen, was probably one of the most profound Reformed Orthodox exegetes and theologians in of the 17th century. Mark Jones thesis is that the covenant of redemption was the ground for Goodwin's detailed expositions of christology. There is not a great deal written on this important man, so the biographical section fills a gap.
The theological exposition sections, draw out Goodwin's particular views on the counsel of redemption, the active obedience of Christ and the mediatorial glory of Christ. Jones does not avoid the subtleties and nuances in Goodwin's views, which make this study very useful in deepening our understanding of the details in Scripture.
Goodwin combined both exegetical insights and skill with a deep theological synthesis.
An example is in Goodwin's unusual handling of 1 Cor 15:24:
"What Goodwin means by Christ’s glory and reign in heaven must be carefully understood, especially in light of 1 Corinthians 15:24 which speaks of Christ handing over his kingdom to his Father.125 According to Goodwin, Christ possesses a natural kingdom because he is God. Christ receives by natural inheritance a kingdom because, as man, he is united to the divine Son, ‘for he inheriteth the priviledges of the Second Person.’126 As the God-man, then, Christ retains many of the privileges he experiences in heaven such as the ‘Fulness of Joy’ and ‘All that Personal Honour and Glory … which he was crowned with indeed when he came first to Heaven. All these remain to eternity … and they are natural due to him.’127 Besides these natural inheritances, there is what Goodwin calls a ‘Dispensatory Kingdom’, which has reference to Christ as Mediator between God and the elect. This kingdom was not Christ’s natural due.
Rather, it was given to him by the Father as a reward for his obedience. Brooks refers to this
glory as a debt due to Christ.128 This highlights the distinction between Christ’s native glory and
his mediatorial glory. Until the Day of Judgment, Christ has been entrusted with the kingdom, the kingdom of the ‘new World’. However, after the Day of Judgment, the kingdom ‘is appropriated more eminently unto God the Father.’129
The reason for this is twofold. First, the Father gave to Christ a dispensatory kingdom so that Christ would receive more glory and honour. Goodwin suggests ‘that as for every work there is a season, so there should be for every Person and season wherein they shall be in a more especial manner more glorious.’130 Second, Christ’s reign in heaven was a reward that was due to him which consisted in him receiving ‘all the glory and honour’ because he ‘vailed his Godhead in obedience to his Father.’131 Thus, upon Christ’s ascension into heaven, the Father withdraws himself and commits all judgment to the Son. After having ‘made all his enemies his footstool’, Christ honours his Father by handing over the kingdom to him and becomes subject to him (1 Cor. 15:28).132 For Goodwin, Christ possesses a natural kingdom, which remains forever because he is the God-man. However, he hands over to his Father his mediatorial kingdom when the church is complete and lacking no imperfection. This kingdom ‘ceaseth, for there will be no need of it’.133 Though Christ’s mediatorial kingdom ceases, Goodwin makes clear that Christ’s glory does not since Christ will always possess his native glory as the God-man, which, as noted above, far exceeds the superadded glory of his mediatorial office."
The theological exposition sections, draw out Goodwin's particular views on the counsel of redemption, the active obedience of Christ and the mediatorial glory of Christ. Jones does not avoid the subtleties and nuances in Goodwin's views, which make this study very useful in deepening our understanding of the details in Scripture.
Goodwin combined both exegetical insights and skill with a deep theological synthesis.
An example is in Goodwin's unusual handling of 1 Cor 15:24:
"What Goodwin means by Christ’s glory and reign in heaven must be carefully understood, especially in light of 1 Corinthians 15:24 which speaks of Christ handing over his kingdom to his Father.125 According to Goodwin, Christ possesses a natural kingdom because he is God. Christ receives by natural inheritance a kingdom because, as man, he is united to the divine Son, ‘for he inheriteth the priviledges of the Second Person.’126 As the God-man, then, Christ retains many of the privileges he experiences in heaven such as the ‘Fulness of Joy’ and ‘All that Personal Honour and Glory … which he was crowned with indeed when he came first to Heaven. All these remain to eternity … and they are natural due to him.’127 Besides these natural inheritances, there is what Goodwin calls a ‘Dispensatory Kingdom’, which has reference to Christ as Mediator between God and the elect. This kingdom was not Christ’s natural due.
Rather, it was given to him by the Father as a reward for his obedience. Brooks refers to this
glory as a debt due to Christ.128 This highlights the distinction between Christ’s native glory and
his mediatorial glory. Until the Day of Judgment, Christ has been entrusted with the kingdom, the kingdom of the ‘new World’. However, after the Day of Judgment, the kingdom ‘is appropriated more eminently unto God the Father.’129
The reason for this is twofold. First, the Father gave to Christ a dispensatory kingdom so that Christ would receive more glory and honour. Goodwin suggests ‘that as for every work there is a season, so there should be for every Person and season wherein they shall be in a more especial manner more glorious.’130 Second, Christ’s reign in heaven was a reward that was due to him which consisted in him receiving ‘all the glory and honour’ because he ‘vailed his Godhead in obedience to his Father.’131 Thus, upon Christ’s ascension into heaven, the Father withdraws himself and commits all judgment to the Son. After having ‘made all his enemies his footstool’, Christ honours his Father by handing over the kingdom to him and becomes subject to him (1 Cor. 15:28).132 For Goodwin, Christ possesses a natural kingdom, which remains forever because he is the God-man. However, he hands over to his Father his mediatorial kingdom when the church is complete and lacking no imperfection. This kingdom ‘ceaseth, for there will be no need of it’.133 Though Christ’s mediatorial kingdom ceases, Goodwin makes clear that Christ’s glory does not since Christ will always possess his native glory as the God-man, which, as noted above, far exceeds the superadded glory of his mediatorial office."
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