“From this point forward, two opposing forces war in the world: the kingdom of God and the kingdom of Satan, the kingdom of light and the kingdom of darkness, the seed of the woman and the seed of the serpent. Abraham Kuyper spoke of this enmity as the antithesis” (69).
“This two-covenant view has been debated hotly within Reformed and Presbyterian circles. Opponents deem it a systematic distinction that lacks clear biblical foundation. It may also give the unfortunate impression that God’s covenant relationship with man before the fall was a strictly legal relationship devoid of grace and that his covenant relationship with man after the fall was a strictly gracious arrangement without reference to law or obligation. While these concerns are valid, there is also much to commend the Westminster distinction” (71).
“The biblical model is the fatherly favor of God, with law as his gracious revelation of how to keep the relationship a healthy and happy one” (74).
“It is a story of gradens. The solution to Eden’s problem is requested in Gethsemane’s prayer and answered in an empty garden tomb” (76).
“Thus authorial intention and the principle of the analogy of Scripture are primary. Sensus plenoir interpretation must be a development of what is said via authorial intention. The fuller sense should be just that, a fuller sense of what is already present, not an entirely other sense, as one finds in allegorical interpretation” (82).