Reflections on Attending "The Gospel Coalition"

I returned yesterday from attending The Gospel Coalition Conference at Trinity Evangelical Divinity School. For those who were unable to attend, Justin Taylor has provided relatively detailed notes from the main sessions:

Session 1: What is the Gospel (D.A. Carson)

Session 2: Gospel-Centered Ministry (Tim Keller)

Session 3: Passing on the Gospel (Crawford Loritts)

Session 4: What is the Gospel Coalition (D.A. Carson) (These notes were provided by Justin Buzzard, not Justin Taylor)

Session 5: The Triumph of the Gospel in the New Heavens and the New Earth

According to Carson, in about three weeks the Gospel Coalition website (www.thegospelcoalition.org) will be up and running, complete with FREE downloadable video of these main sessions. When it is up and running, I will pass along the word.

Now for my own reflections:

1. The size of the conference (300-400) allowed for terrific interaction with others, and a chance for me to see a number of dear gospel friends. In fact, the opportunity to renew gospel friendships and make new ones is one of the most important benefits of such a conference. After all, for most conferences if you are interested solely in the content you can either download or purchase the audio and listen from the comfort of your home, car, etc. But there is no replacement for renewing gospel friendships and making new ones. These events always renew my vision and excitement for what God is doing around the nation and the world through his people. One of the dangers of ministry can be isolation, in which our horizon of what God is doing is limited to our specific context. Satan often uses this to provoke either pride or despair, depending on how one perceives their local context.

2. Carson helpfully addressed the relationship between The Gospel Coalition and Together for the Gospel. There is a lot of overlap between the two, and they share a similar desire to form broad partnerships around a robust and right understanding of the gospel, not simply a lowest common denominator. The driving question of the Gospel Coalition is ""What can we do to promote a robust, gospel-centered evangelical center in our increasingly diverse country, particularly for the arising generation?" As it stands now, the Gospel Coalition intends on holding a national conference in mid to late April of odd number years; this will compliment the Together for the Gospel conferences that take place the same time of year but on even numbered years.

3. I found Tim Keller's session on gospel-centered ministry particularly helpful. The phrase/concept is thrown around a decent bit, but Keller's message put flesh on those bones. I was especially encouraged to hear him contend for the centrality of proclamation within the larger context of gospel ministry. One of the dangers I perceive in parts of evangelicalism is that in the rush to care for people and live out the gospel that the proclamation of the gospel is lost or ignored. At its heart the gospel is a message to be proclaimed.

4. Piper's message on the new heavens and new earth was a combination of careful preaching of the text with soul-stirring passion for the glories of the realities he was preaching. I am now even more eager for God to consummate his redemptive purposes!

Beale Reviews Hays' Conversion of the Imagination

In the latest issue of JETS (Journal of the Evangelical Theological Society; not available online to my knowledge), G.K. Beale reviews (190-94) Richard Hays book The Conversion of the Imagination. Hays' book is in large part of a collection of several previously published essays collected in one volume, with the addition of an introductory chapter of reflecting on his own work. Beale focuses his review on the methodological and hermeneutical issues in the book, some of which I will breifly highlight here.

First, Beale wonders why Hays feels the necessity to use the term "metalepsis" to refer to Paul's practice of citing or alluding to OT texts in such a way that he intends the original context of the OT citation/allusion to be accounted for as well. Beale notes that this claim goes back at least as far as C.H. Dodd.

Second, Beale questions the use of the term "imagination," noting that Paul wanted the conversion of the entire mind, not merely the imagination. He acknowledges that Hays probably includes this "broad" sense of the imagination, but rightly worries that the term "imagination" could be misunderstood in the sense of a "fanciful creation of images that is more in the realm of artful possibilities than of absolute redemptive-historical realities that should shape people's thinking" (191).

Third, Beale affirms Hays' claim that although Paul appears to creatively develop an OT text, it retains essential conceptual links to the original intent of the passage. Such developments are made in light of fulfillment in Christ and the notion of progressive revelation.

Fourth, Beale expresses appreciation for Hays' criteria for detecting scriptural allusions and echoes that have become somewhat of an "industry standard" in the study of the OT in the NT.

Fifth, Beale affirms Hays' contention that Paul's recipients were every bit as sophisticated readers of the Bible as contemporary ones (a claim disputed in NT studies). Beale goes on to qualify this by stating that one must at the same time acknowledge different levels of readers among the recipients; some would have caught the more subtle allusions and echoes on a first read that others may have missed. Beale also rightly recognizes that the repeated reading and teaching of the letters would have allowed even the least biblically literate to recognize the subtle appropriations of Scripture present in the letter.

Sixth, Beale affirms Hays' conclusion that Paul's exegetical practices are sufficiently distinct from his Jewish contemporaries to warrant special investigation. On this point they are in contrast to the conclusion of (among others) Richard Longenecker in his work Biblical Exegesis in the Apostolic Period.

I agree with Beale that for those seeking to further understand how Paul interpreted the OT, Hays' book is a helpful window into that discussion. Like both Beale and me, you may not agree with all of the interpretive decisions he reaches, but your thinking will be stimulated. Who knows, not only your imagination but even your entire way of thinking might be changed.

Köstenberger Reviews VanHoozer; VanHoozer Responds

Recently Andreas Köstenberger posted a lengthy review of Kevin Vanhoozer's book The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Theology. Vanhoozer then wrote a lengthy reply, which Köstenberger posted here.

This exchange is beneficial even for those who have not had time yet to read this particular volume of Vanhoozer.

Monday Morning Meditation - 2 Peter 1:2-4

In the introduction of his second letter, the apostle Peter says,

“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; ³ seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. ⁴ For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.” (2 Peter 1:2-4)

Let’s follow the logic here. God’s power has granted to believers everything necessary for life and godliness. In other words, there is no reality we face which we as believers do not have what we need supplied by God's power (the same power that raised Christ from the dead no less!). This divine power is mediated through the knowledge of God, the one who called us by his own glory and excellence (not the techniques of man). By these realities (i.e. everything in 1:2-4), God has granted to us "His precious and magnificent promises." Stop and let that sink in; these promises are a treasure of great value, far greater than anything the world can offer. The purpose of granting these promises is so that we as believer may share in the divine nature, by which I believe Peter means that the Spirit who indwells us causes us to participate in the intra-Trinitarian love and joy that the Godhead has enjoyed from all eternity. This participation is only possible because we have escaped the corruption that is in the world fueled by our sinful desires.

From this rich text I would suggest several brief lines of application:

1. Do we really believe that God has given us EVERYTHING necessary for life and godliness, or merely most of what is necessary? We are all quick to run to the pseudo-wisdom of the world (i.e., psychology, marketing, self-help, etc.) because we often do not believe in the sufficiency of the power of God mediated through his precious and magnificent promises found in his Word.

2. Do we really treasure God promises as precious and magnificent? Do our actions reveal a delight in God and his promises that far outstrips our delight in lesser things?

3. Do we really experience the joy and love that the three persons of the Trinity share with one another on a daily basis? Do we seek this love and joy that the Father has willed, the Son has purchased, and the Spirit applies?

Tomb of Herod the Great Discovered

According to this Fox News story, Israeli archaeologist Ehud Netzer has discovered the tomb of King Herod (aka "Herod the Great"). The tomb was discovered at a site known as Herodium, a site where Herod built two palaces in the southern Judean desert. (For various pictures from parts of the Herodium previously excavated, click here).

Herod ruled over Judea from 37-4 B.C. (not from 74 B.C. as the Fox News story wrongly indicates). He was a "surrogate king" who answered to Rome. He is best known in the NT for two things. First, he began renovating the temple, a project that started in 20/19 B.C. and continued in some fashion until shortly before the start of the Jewish Revolt in 66 A.D. (cf. John 2:19-20). Second, Herod was the king when Jesus was born and before whom the magi appeared (Matt 2:1-8). He was also the king who ordered the slaughter of all the male children under the age of 2 in Bethlehem in order to try to destroy Jesus (Matt 2:16-18).

Herod's significance for the NT period is also seen in that several of the rulers mentioned are descendants of Herod the Great: Archelaus (Matt 2:22), Philip the Tetrarch (Luke 3:1), Herod Antipas (beheaded John the Baptist; Mark 6:14-29), Herod Agrippa I (executed James brother of John & imprisoned Peter; Acts 12), Agrippa II (Paul appeared before him in Caesarea, Acts 25:13-26:32).

UPDATE: More details are available in this story from the Israeli newspaper HAARETZ.

Communion in the Spirit: The Holy Spirit as the Bond of Union in the Theology of Jonathan Edwards by Robert W. Caldwell III

Jonathan Edwards is one of the most important and influential evangelicals of the past 300 years, and the number of books written about him, not to mention versions of his own writings, signal that importance. Despite this, comparatively little has been written on JE's pneumatology.

Enter Robert W. Caldwell III. In his dissertation, just recently published (2006) by Paternoster in the series Studies in Evangelical History and Thought, Caldwell explores "what Edwards has to say about spiritual union, the Spirit's work as the bond of union and the degree to which there is continuity between the Spirit's work ad intra and ad extra. In response to this inquiry, Caldwell offers the following thesis:

"In the theology of Jonathan Edwards, the Holy Spirit's activity as the bond of the trinitarian union between the Father and the Son is paradigmatic for all other holy unions in his theology. In the personal union of Christ's two natures, the mystical union believers have with Christ, and the union of fellowship believers have with each other, the Holy Spirit works ad extra in a manner that is patterned after his inner-trinitarian work."

Caldwell then proceeds to make a compelling and convincing case that for JE, all of these unions are not merely mediated by the Holy Spirit bu the communication of the Spirit himself. Written under the supervision of the top notch Edwards scholar, Douglas A. Sweeney, Caldwell serves as a helpful guide through the depths of the subject matter and the complexities of JE's thought.

The book is well-written and does not read like a dissertation. And how many dissertations can you say bring you to moments of awe and near worship to God! Caldwell skillfully blends allowing JE to speak for himself while helping you understand what JE means.

I highly recommend this work as both a guide to Edwards thought and a stimulus to your wonder that God communicates himself to us by the Spirit and draws us into the same bond of union that the Father shares with the Son.

Maintaining Your Greek

Last week I met with my first year Greek class for the final time. By this point they have spent hundreds of hours learning paradigms, memorizing vocabulary, parsing verbs, and many other often mundane and repetitive tasks in an attempt to be able to read and study the NT in its original language. But as many of you know, it doesn't take long over the summer before that knowledge begins seeping out of one's brain.

In light of this, I gave them the following suggestions for maintaining one's Greek over the summer. I have posted them here in the event they may prove helpful to others who have studied Greek at one time but let their knowledge slip away.

1. Put your Greek to use in teaching and preaching. Too often people have an all or nothing approach in which they feel that since they do not have the time to translate an entire passage themselves they cannot use Greek in preparing to teach. But with the help of certain tools one can dip into the passage and look for certain things that may prove helpful in teaching the passage.

2. Set aside time to read from your Greek NT at least once a week. The emphasis here is on reading, translating and occasionally parsing in your head as you go. Spending as little as 20-30 minutes 1-2 times a week can make a huge difference. To make this realistic, I would suggest one of the following two tools. The first is A Reader's Greek New Testament. This version of the NT provides glosses of every word that occurs less than 30 times in the NT, which saves you having to look them up in a lexicon. The second resource is A Grammatical Analysis Greek of the Greek New Testament. This is a handbook that is a companion to your Greek NT. It goes verse by verse and provides glosses for vocabulary as well as help on unusual syntax. Having this next to you while you read from the NT will be very helpful and spare you from leafing through BDAG for glosses.

3. Review your vocabulary. While this is not the most exciting activity, the more vocabulary one remembers the less dependent you are on tools. Furthermore, your speed in reading and comprehending depends in large part on your vocabulary. For those who have Bibleworks, there is an easy way to review vocabulary. Under "Tools" you will see something called "Vocabulary Flashcard Module." With this tool you can load the vocabulary of the NT, sort it by frequency, and have it quiz you. You can even mark words as "learned" so you won't be quizzed again on them.

4. Work through Colossians . I suggest Colossians as a good book to work through by translating because it is not the simplest Greek, but it is not exceedingly difficult either. Plus, it provides exposure to a wide variety of grammar/syntax. A tool that I would highly recommend when doing this is Colossians and Philemon, by Murray Harris. This is a unique book in that Harris works through the text verse by verse but focuses on the grammar and syntax of the Greek. So, for example, for the genitive "Christou" at the end of Col 2:2 Harris lists three possibilities with a discussion of each. This tool is especially helpful for those who have finished a year of Greek but are just now beginning to work with grammar.

5. Check out the blog Hellenisti Ginoskeis: Do you Know Greek? This blog, run by Dan Philips, explores various Greek NT passages and comments on the Greek. Stop by, makes comments, ask questions. Dan would loves being harassed by Philhellenes.

6. Team up with someone else. Beyond providing accountability, it is more enjoyable for most people to work with at least one other person. When I was a Ph.D. student I met with my two pastors and another Ph.D. student to read Greek together most Friday mornings at a coffee shop. This was always one of the highlights of the week, and we often ended up having rich theological discussions based on what we were seeing in the Greek text. I was thrilled to find another group here in Winona Lake that meets every Thursday morning to read Greek one week and Hebrew the next. These times are an invaluable way to maintain and improve one's knowledge of the language.

Given how much time people in seminary spend learning the Biblical languages, it is poor stewardship to let them slip away to the point where one cannot use them.

Old Wine in New Wineskins: Can and Should We Read the OT the Way the NT Authors Did?

Two days ago I had the privilege of giving my "inaugural lecture" here at Grace Theological Seminary, the title of which is the heading for this post. I thoroughly enjoyed the evening, as the audience asked good, thought-provoking questions. If you are interested, the audio can be found here.

The short answer to the question I posed was not only should we read the OT the way the NT authors did, but that we must if we are to be faithful to the way that Jesus expects us to read the OT. I then proceeded to look at three key passages: Luke 24:25-32, 44-49; Romans 15:4; 1 Cor 10:11. After examining these passages, I concluded by offering four key assumptions that the NT authors had when they read the OT. They are:

1. Because Christ is the fulfillment of God’s promises in the OT, every part of the OT in some way points forward to Christ and the redemption he accomplished.

2. Within all its diversity the OT tells an overarching story of God’s plan to redeem a people for himself who proclaim his glory to the ends of the earth.

3. History is unified by a wise and sovereign plan of God such that the earlier parts are designed to correspond and point to latter points in history.

4. In light of the first three assumptions, our reading of the OT and our understanding of redemption in Christ must continually reshape each other.

I don't pretend to have made the definitive statement on the subject, and I am well aware that the issues surround the question are complex, but I am convinced that identifying these assumptions of the NT authors is a useful starting point.

I'd welcome any comments or questions you might have.

Why Jesus' Resurrection Matters - 1 Cor 15:1-28

This past weekend I had the privilege of preaching at our church (Christ's Covenant Church, Winona Lake IN) on the resurrection. The title of the message was "Why Jesus' Resurrection Matters," based on 1 Cor 15:1-28. For those interested, the audio can be found here.

366 Days and Counting ...

Yesterday marked the first anniversary of this blog. So after 366 days and over 70 posts, I thought I would mark the occasion with some brief reflections.

I'll begin by stressing how much I have enjoyed becoming acquainted with a wide variety of people from literally around the world. Although we have never met personally, commenters from all over the U.S. as well as folks in Europe, South America and Australia have made contributions along the way. Realistically, without this blog I would not have even made their acquaintance. It is always refreshing to connect with fellow believers around the world.

Second, I have been encouraged at the number of people who are passionate about biblical theology and its place within the church and the academy. In my estimation this is one of the most positive developments within evangelicalism in my (brief) lifetime. To think that this blog could even play a minuscule role in furthering that interest is mind boggling to me.

Third, the challenge to make regular posts has probably exceeded what I originally anticipated. This blog began as I neared the end of my Ph.D. studies and continues to this day as I wrap up my first year of full-time teaching at Grace. So much has happened during that time that I am sometimes in disbelief that all of it could happen in one year. At times this has meant missing my target of making 1-2 posts a week, something that I hope to be more successful at in the year to come.

Fourth, the challenge of writing a good post that is substantive, concise, and conducive to dialog is greater than I anticipated. But it is a good challenge, one that I believe will continue to stretch me in the months to come.

As a way of putting a final wrap on the first year and starting the second, I want to open this thread for your general comments and suggestions on how you would like to see this blog improve. I don't pretend to have all the answers, and I genuinely want this to be a forum for discussion, not merely my thoughts. So I open the floor to you and ask for your input on how I might improve the blog. I can't guarantee I'll be able to do everything you ask (e.g., suggesting that I post daily), but I will take all of your feedback seriously and implement those suggestions that I deem most helpful and realistic.

Thanks again for stopping by the blog; I do appreciate those who take the time to do so, and especially those who take the time to comment.

Journal of Theological Interpretation

Eisenbrauns has announced the publication of a new journal entitled Journal of Theological Interpretation. In the opening essay, Joel Green (one of the editors) notes:

The horizons of contemporary theological study evidence a widespread dissatisfaction with the status quo of academic biblical studies. As important as historical investigation and linguistic inquiry are for critical biblical study, they do not exhaust the subject matter of the Bible or the ways in which the biblical materials might be engaged critically or the role of Scripture among God’s people.

In light of this, Green lists a series of challenging questions for theological interpretation:

• What is the status of the theological tradition, including the tradition of biblical interpretation, in theological interpretation today?
• What is the role of history and historical criticism in theological interpretation?
• What is the status and role of the OT in the two-testament canonical Scriptures?
• What is the place of exegesis in theological method?
• What is the nature of the “unity” of Scripture?
• What is the role of the canon in theological interpretation?
• Does theological interpretation extract theological claims or principles from the Bible?

The articles in the issue are as follows:

• "Reading the Bible with Eyes of Faith: The Practice of Theological Exegesis" (Richard B. Hays)
• "Texts in Context: Scripture and the Divine Economy" (Murray Rae)
• "Mission, Hermeneutics, and the Local Church" (Michael A. Rynkiewich)
• "Trust and the Spirit: The Canon's Anticipated Unity" (Christine Helmer)
• "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture" (R.W.L. Moberly)
• "Interpretation on the Way to Emmaus: Jesus Performs His Story" (D. Brent Laytham)
• "A 'Seamless Garment' Approach to Biblical Interpretation?" (Michael J. Gorman)

Although I have not read through the entire journal, the proposed scope of this journal, combined with its outstanding editorial board, suggests this journal will quickly become a forum for the important discussion of the relationship between historical-critical study of Scripture and theology. Particularly noteworthy are the twelve identifying marks of theological exegesis that Hays proposes in his essay. That will be the subject of a future post.

The journal will be issued twice a year, and subscriptions are $30. For more information, check out information page for the Journal of Theological Interpretation at the Eisenbrauns website.

UPDATE: I forgot to mention that you can download a pdf version of Joel Green's introduction to the journal and the article by Murray Rae; simply click on the link for information above, and on the right side of the page you will see a link for the sample issue.

Paul in Arabia - Gal 1:17

According to Gal 1:17, shortly after his conversion Paul went away to Arabia. Scholars have puzzled over this, as it seems an odd choice. So at least three interrelated questions arise:

1) Where exactly does Paul refer to by Arabia? (Hint: where else is Arabia referred to in Galatians? Does this matter?)

2) Why did Paul choose to go there?

3) What exactly was Paul doing while there?


The floor is open ...

Psalms 1 & 2

On their own both Psalms 1 & 2 are well-known and frequently read. The focus in Psalm 1 is on living in the way of righteousness and experiencing God's blessing in contrast to living in the way of the wicked and experiencing God's judgment. Psalm 2 focuses on God's sovereign rule over the earth and its rebellious kings/nations, who will one day be defeated by Yahweh's Anointed King.

What is frequently missed is the connection between the two. First, Psalm 1 opens by stating, "How blessed is the man who does not walk in the counsel of the wicked ..." while Psalm 2 concludes "How blessed are all who take refuge in Him [i.e. God's Anointed]." Second, the prominent theme of "way" in Psalm 1 reappears at the end of Psalm 2, where the rebellious kings are warned to pay homage to the Son or otherwise "you perish in the way." Third, the word translated "mediate" (הגה) in Psalm 1:2 to refer to what the blessed man does with Yahweh's Law is the same word used in Psalm 2:1 to refer to the peoples "devising" a vain thing. Fourth, neither psalm is ascribed to an author and stand at the beginning of the entire psalter.

Now that I have done some of the exegetical spade work, I am opening the floor to you. What conclusions can and should we draw from these connections between Psalms 1-2? I, of course, have my own thoughts, but want to hear from you first before I share my own thoughts.

Coming Soon - Gospel-Centered Hermeneutics

The writings of Graeme Goldsworthy have played a significant role in the resurgence of biblical theology. In addition to his entry level text on Biblical Theology entitled According to Plan, his work on preaching (Preaching the Whole Bible as Christian Scripture) has also proved immensely helpful in encouraging pastors to preach all of Scripture within a redemptive-historical framework.

Later this month Goldsworthy will have another title to add to the "must read" list: Gospel-Centered Hermeneutics. In this book, "Goldsworthy examines the foundations and presuppositions of evangelical belief as it applies to the interpretation of the Bible. He then surveys the hermeneutical history of the Christian church in an attempt to see where alien approaches have deconstructed our way of reading Scripture. Finally, he reconstructs an evangelical hermeneutics rightly centered in the gospel and rightly influenced by the method of biblical theology."

This promises to be an important contribution and I have already pre-ordered a copy.

Mark 9:1 - Seeing the Kingdom before their Death?

In Mark 9:1, Jesus says:

"Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power."

What does Jesus mean by this?

Noteworthy Blog - Hellenisti Ginoskeis: Do You Know Greek?

One of the occasional commenters on this blog, Dan Phillips, has started a new blog entitled Hellenisti Ginoskeis: Do You Know Greek? According to Dan, the purpose of the blog:

"is all about reading, understanding, translating the Greek New Testament. My essays here are not necessarily disciplined, definitive articles. They are musings, observations, puzzlings, popping-offs, speculations, complaints, pronouncements, questions. I hope other students of the Greek New Testament will join in the Comments, to our mutual growth in understanding this God-breathed marvel"

The entries thus far are substantive and thought-provoking. But even more importantly, they tangibly demonstrate the value of working in the original Greek of the NT. I have already made this new blog one of my frequent stops in the blogosphere, and encourage you to do so as well. I am adding it to my list of links on the sidebar as well to encourage others to stop by and join the conversation.

Wide-Margin, Large-Print NA27 Coming Soon

For those (like me) whose eyesight is challenged by the font of the "normal" sized Nestle-Aland 27th ed. Greek New Testament and want more space in the margins to make notes, next month the German Bible Society will be releasing a Wide-Margin Edition Novum Testamentum Graece 27th ed. next month. It will be essentially the same length as the large print edition, but about 3/4 of an inch wider to allow for more room in the margins for notes.

Also available in March will be a Wide-Margin Edition Biblia Hebraica Stuttgartensia 4th ed.

No definitive word yet as to whether there will be a one-volume wide-margin text that combines the two.

Seminary for Free!

Grace Theological Seminary (where I teach) has recently announced its first ever Presidential Scholarship Competition. This scholarship provides full tuition as well as a monthly housing allowance for three years for those pursuing the M.Div., making it worth a total of $58,800! This scholarship will be granted to one incoming student beginning Fall 2007. Other scholarships (one-time, not annual) are available as well: 3 Trustees scholarships worth $2,000 each; 3 Faculty scholarships worth $1,000 each; 3 Achievement Scholarships worth $500 each. These scholarships are being offered in connection with our Glimpse of Grace event on March 23-24. This scholarship may be just the opportunity that you have been waiting for!

For further information, please follow the links above, email our Seminary Recruitment director Ryan Egli (eglirn@grace.edu), or call him (574-372-5100 x6435).

The Purpose of Parables (Mark 4:10-12)

In response to the question of why he teaches in parables, Jesus says "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, 12 so that WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE, AND WHILE HEARING, THEY MAY HEAR AND NOT UNDERSTAND, OTHERWISE THEY MIGHT RETURN AND BE FORGIVEN." (Mark 4:11-12)

Several questions arise from Jesus' answer:

1. Does Jesus use parables to intentionally prevent some from seeing, hearing, repenting, etc.?

2. What exactly does the phrase "mystery of the kingdom of God" mean?

3. How does the "citation" of Isa 6:9 fit with the larger context of Mark?

4. How does the larger context of Mark illuminate Jesus' statement here?

The floor is now yours ...

The Emerging Church and the Emergent Movement

In late July I will be participating in a two-day course/colloquium that focuses in part on the Emerging Church. While I have dipped into the broader discussion here and there, in order for me to participate intelligently, I need to do some substantial reading. So for those of you who have read on the subject, what resources do you recommend? I want to focus mostly on reading folks within the emergent movement itself, since I am generally familiar with the criticisms raised.

N.B. This is not the place to begin the debate on the Emergent Movement! As time passes and I read on the subject, I may in fact post on it. But for now I am in the research stage!

"An Obedient King" (Matt 26:36-46)

This past Sunday I had the privilege of preaching at our new church home (Christ's Covenant Church). I preached from Matthew 26:36-46. For those who might be interested, you can listen to the sermon here.

MLK Jr.'s "Dream"

Given that today is Martin Luther King Jr. Day, I have decided to post here an op-ed piece that I wrote for the campus newspaper at Ohio University sometime in the late 90s (I forget the exact year). At the time I was on staff w/ Campus Crusade for Christ. As you read, keep in mind that the piece was written for publication in a VERY liberal campus newspaper. I'd welcome any comments you might have.

Few individuals in the 20th century have had a greater impact on our nation than Martin Luther King Jr.. The societal change that Dr. King brought about was nothing short of miraculous, and the legacy of his heroic efforts lives on today.

We as a culture have the responsibility to see that the changes Dr. King fought for so diligently will live on for generations to come. Despite his dream to see people of all different ethnic backgrounds living together in society peacefully, and the efforts made in the past 30 years to make that dream a reality, we would all agree that the fulfillment of this dream has not been reached. This raises the obvious question of what has gone wrong.
Various reasons could be cited as to why this is the case, and arguments could be advanced as to which factors are the most prominent in preventing the fulfillment of King's dream. But I am convinced that if we are to discover what lies at the foundation of the problem, we need to examine two key assumptions that helped form the basis of Dr. King's views on racial equality. Both of these key pillars to King's belief system were rooted in the Bible, which should come as no surprise to us considering the fact that he was a pastor first and foremost.

The first assumption is that we as human beings have been created in the image of God. There are many ramifications to this idea, but the primary one for our purposes here is one of significance and value. Since every individual human being is created in the image of God, every individual is entitled to the same dignity and respect. This is what sets us apart from the rest of creation; we were created with the specific purpose of reflecting God's character. Because every individual of every ethnic group was created in the image of God, there's no room for racism. The perpetuation of racism is fundamentally incompatible with the Biblical idea of humanity created in the image of God. I recognize that in the past there have been those who have attempted to defend racism and slavery by appeals to the Bible, but that simply reflects a terrible error in interpretation and a fundamental failure to understand the broader context of the entire Bible. Let me state it in the most explicit terms possible: racism is a sin that grieves the heart of God deeply and in no way can be supported by any responsible reading of the Bible.

The second assumption which acted as a pillar of King's belief system was the idea that each of us as human beings are ultimately accountable to God for the way in which we live our lives. There are consequences for the evil things that we do in this life. This is such a prominent theme in the Bible that it is virtually impossible to miss. Because each of us must ultimately answer to God for the way in which we live our lives, it is in our best interests to live in such a way that we reflect God’s standards of right and wrong on a daily basis. A society composed of individuals who understand their accountability to God should make every effort to ensure that our society (composed of individuals made in the image of God) reflects the justice of God himself.

These two key assumptions helped form the basis of King's understanding of racial equality. It might be objected that King does not deal with these ideas explicitly in his speeches, and that I am merely reading them into this situation for my own purposes. But I would argue that the reason King does not mention these ideas very prominently in his speeches is the fact that these two key ideas were part of our cultural believe system 30 years ago. He did not have to explicitly mention his belief that each human being bears the image of God and is ultimately accountable to God for their actions because an overwhelming majority of our culture agreed with these two assumptions. They simply had not applied these two beliefs to the issue of racial equality.

The primary reason why King's dream has not been more fully realized in the past 30 years is that our culture no longer believes these two key assumptions. Most individuals in our culture no longer believe that every individual human being is created in the image of God and must ultimately answer to God for the way in which that individual lives that life. Life is now viewed as a cosmic accident in which each individual is merely the product of a Darwinian struggle for the survival of the fittest. The tragedy of this conclusion is that such a belief system cannot give an adequate reason for why racism is wrong. In fact, if life indeed is merely a survival of the fittest, it would logically follow that racism would be acceptable. (I'm not saying that everyone who believes in evolution is a racist; I am merely pointing out that if evolution is true it is extremely difficult to come up with a reason why racism is wrong).

I wholeheartedly share Dr. King’s dream of a society of people from many different ethnic backgrounds living together joyfully in a community. Yet I do not see how this dream will ever become reality if our culture continues to deny these two key pillars of King's belief system: humanity created in the image of God, and human accountability to God. It is my hope that our culture will once again embrace these ideas and move ever closer to the fulfillment of Dr. King's dream.

Ezra 7:9-10 - A Description of Pastoral Ministry

In reading through Ezra, I was once again struck by the summary description of Ezra's ministry to the returned exiles found in 7:9-10

"For on the first of the first month he began to go up from Babylon; and on the first of the fifth month he came to Jerusalem, because the good hand of his God was upon him. 10 For Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel."

This text presents several lessons for pastoral ministry:

1. The Call of God - In verse 9 it is stressed that Ezra's arrival in Jerusalem was the result of God's hand being upon him. A pastor needs to understand that his role is the result of the calling and leading of God, not his own ambition.

2. The Study of God's Word - Ezra "set his heart" to study God's Word. This expression involves both the will and the affections. A pastor must be a person who makes the study of God's Word foundational to his own life and ministry. Without this foundation pastoral ministry is doomed.

3. The Practice of God's Word - Ezra sought not only to gain knowledge when studying the Word, but to live it out. A pastor must be someone who not only excels in cognitive knowledge of Scripture but also applied knowledge of Scripture. Many a pastor's profound teaching from the Word is severely undercut by a failure to live out Scripture before his people in such a way that his actions match his teaching. Of course, no one does this perfectly, but it must be the intention of the pastor to apply his study of the Word FIRST to himself.

4. The Teaching of God's Word - Ezra fully intended to not merely gain knowledge of Scripture for himself or even live it out, but also to teach the Word to others. This commitment to the teaching of God's Word must be foundational to a pastor's ministry, NO MATTER WHAT CAPACITY HE SERVES IN. This is not merely for the "senior" or "preaching" pastor, but for every pastor/elder who serves in the church. Of course this will look different depending on the nature of his ministry, but it is the bedrock for all pastoral ministry.

In closing, I should note that the call to study, live, and teach God's Word is not limited to pastors, but to all of God's people. Are you committed to the study, application, and teaching of God's Word?

Finishing Marsden on Edwards; Dallimore on Whitefield Next

Last week I finished Marsden's bio of Jonathan Edwards. It was a terrific read. It reminded me of why I so admire Jonathan Edwards, warts and all. For those interested in finding out more about Edwards, the Jonathan Edwards Center at Yale University (the folks who produce the definitive scholarly collection of JE's works and house a good number of his manuscripts) has a blog you might be interested in.

Because I enjoyed Marsden's JE so much, I have decided to now work my way through George Whitefield by Arnold Dallimore (vol. 1 and vol. 2). As a contemporary and admirer of Edwards, Whitefield shared a similar passion for the advance of the gospel and was key figure in the Great Awakening both here in the United States and also in England. My wife read through both volumes last year and loved them. (For those paying attention, you'll note that I am trying to catch up to my wife in the area of reading biographies; she is currently reading vol. 1 of the biography on Martin Lloyd-Jones).

Have any of you read Dallimore on Whitefield? If so, what were your impressions?

Edwards on the Effects of the Fall

In reading the Edwards biography, I was reminded of this passage in Edwards' masterpiece Original Sin. He is speaking of what happened to human nature when Adam rebelled:

"The inferior principles of self-love and natural appetite, which were given only to serve, being alone, and left to themselves, of course became reigning principles; having no superior principles to regulate or control them, they became absolute masters of the heart. The immediate consequence of which was a fatal catastrophe, a turning of all things upside down, and the succession of a state of the most odious and dreadful confusion. Man did immediately set up himself, and the objects of his private affections and appetites, as supreme; and so they took the place of God. The inferior principles are like fire in an house; which, we say, is a good servant, but a bad master; very useful while kept in its place, but if left to take possession of the whole house, soon brings all to destruction." (Original Sin, Works of Jonathan Edwards vol. 3, pp. 382-83)

I find Edwards understanding of our "natural" desires helpful in recognizing the proper place for our "natural" desires. When contained in its proper sphere, fire has many important uses: heating a home, providing light, cooking food, etc. But the moment that fire escapes the fireplace and has free reign in the home, destruction is not far away. In the same manner, our natural desires for food, sex, love for self, love for family, etc., when not in total submission to the control of the Holy Spirit, lead to our own destruction.

Holiday Reading: Jonathan Edwards by George Marsden

One nice feature of the holiday break is the opportunity to read. This week I have been reading Jonathan Edwards: A Life by George Marsden. I have had this volume on my shelf since its publication in 2003, but simply have not had time to read it. But my wife had read it, and continually (but always lovingly) encouraged me to read it.

At the time of writing this post, I am about 340 pages into it (of a total 500 some pages), and it is tremendous. Marsden writes clearly and engagingly, bringing Edwards to life in 3D vividness. I have always loved Edwards, and Marsden's portrait has reminded me once again why Edwards is such an impressive figure. Yet Marsden does not gloss over Edwards' own flaws and shortcomings, but mentions them from a sympathetic perspective. Also helpful is Marsden's ability to place JE within his historical, cultural, and social context so that we may better appreciate Edwards.

I have been most struck by Edwards' relentless infatuation with the beauty and glory of Christ as revealed int he gospel. This infatuation is all the more interesting in light of his own battles with "melancholy" (i.e., depression). What an encouragement to all of us who battle the occasional (or sometimes more than occasional) bouts of spiritual dryness and depression.

Have you read Marsden on Edwards? If so, what were your thoughts?

Galatians 6:16 - "The Israel of God"

One more post on the conclusion to Galatians. After prioritizing "new creation" in contrast to concerns over circumcision and uncircumcision, Paul writes:

"And those who walk according to this rule, peace and mercy upon them, and/even upon the Israel of God"
Galatians 6:16

The big question that arises from this text is what the phrase "Israel of God" refers to. Does it refer to the church, Jewish Christians, or Jews in general? So take your best shot at interpretation, but please support your conclusion with evidence from the text!

Galatians 6:15 - New Creation

As he comes to the end of his letter to the Galatians, Paul restates a key point in 6:15 -

"For neither circumcision is anything, nor uncircumcision but new creation"

That circumcision is a key issue in the letter is obvious, but where does this reference to "new creation" come from? So, in light of this somewhat unexpected twist of phrase, I ask the following questions:

1. What exactly does Paul mean by "new creation"?

2. How does the concept of "new creation" relate to other key themes in the letter such as justification, the Spirit, promise, blessing, children of Abraham, the heavenly Jerusalem, etc.?

3. Are there any pertinent OT backgrounds that might shed light on the phrase "new creation"?

As usual I have my own thoughts, but I'd like to start by opening the floor to you.

Galatians 6:2 - Fulfilling the Law of Christ

"Bear one another's burdens and you will fulfill the law of Christ"
Galatians 6:2

Continuing our discussion from the previous post, here are a few more questions:

1. Should the future tense of the verb be understood as a simple indicative (as the translation above reflects) or as an imperative?

2. What is the relationship between the law of Christ and the Mosaic Law?

3. How is it that bearing one another's burdens fulfills the law of Christ?

To your keyboards, scholars, theologians, and otherwise opinionated folks!

Galatians 5:14 and the Fulfillment of the Law

"For the whole Law is fulfilled in one word, in the statement, "You shall love your neighbor as yourself." (Gal. 5:14)

Four questions for contemplation:

1. What does Paul mean when he says the Law is fulfilled in one word?

2. Is there any difference in Paul's mind between "doing" the Law and "fulfilling" the Law?

3. How do we synthesize this with Jesus' statement in Matt 5:17-18 that he came to fulfill the Law? In other words, if Jesus fulfilled the Law in what sense then do Christians fulfill the Law?

4. What are the implications for how Christians should view the Law based on Gal 5:14?

Take your pick and pontificate away.

Gratitude - A Thanksgiving Reflection

At its worst, Thanksgiving is simply an excuse to stuff ourselves silly with food and watch football all day. But at its best, it is an opportunity for us as followers of Christ to reflect upon what we are truly grateful for. One of the most striking Biblical passages on gratitude is found in Rom 1:21. Having stated what can be perceived about God in creation such that humanity is without excuse, Paul says:

"For even though they knew God, they did not glorify God or give thanks, but they became futile in their speculations, and their foolish heart was darkened" (Rom 1:21)

Paul places humanity's ingratitude at the heart of our rebellion against him. Gratitude flows from a heart that is overwhelmed with the grace of God shown in the cross (cf. Col. 2:6-7). The author of Hebrews goes even further:

"Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire" (Heb 12:28-29).

Notice what gratitude is linked to in this passage: participating in the kingdom, a life of worship, reverence, and a recognition of God's consuming holiness. Gratitude is a tangible demonstration that we are living out the kingdom in the present in anticipation of its consummation.

So tomorrow, as you are sitting down to eat with friends and family, reflect upon the ultimate grounds of Christian gratitude. How can we not be grateful for God (who reveals himself as a consuming fire) sending his Son to bear the wrath that we deserve?

9 Marks Newsletter on Biblical Theology

The latest edition of the 9 Marks Newsletter focuses on Biblical Theology, including articles by Tom Schreiner, Jim Hamilton, and a Pastor's Forum with contributions from Graeme Goldsworthy, Ray Ortlund Jr., and Bruce Waltke.

(HT: Justin Taylor)

Paul & Scripture SBL Seminar Group

Last year at the annual meeting of SBL (Society of Biblical Literature), a new study group was formed to study the issue of Paul's Use of Scripture. Many of the most significant scholars working on this subject are involved, many of whom approach the issue from quite different perspectives and assumptions. In anticipation of this year's meeting (about one week from now), they have posted several of the papers on the web here.

Although I will not be able to attend SBL this year, I am thankful for this resource. If you are interested in reading about current scholarly discussion on this issue, I highly recommend reading these papers.

Gal 4:19 - A Neglected Image of Pastoral Ministry

In his efforts to avert apostasy among his Galatian converts, Paul uses an image of pastoral ministry that is at once evocative and neglected:

"My little children, for whom I am again in the anguish of childbirth until Christ is formed in you!" (Gal 4:19)

Paul portrays himself as a woman in labor, racked by painful contractions as he seeks to Christ formed within the Galatians. In doing so he uses the same verb (odino) found in the quotation of Isa 54:1 in Gal 4:27, which speaks of the heavenly Jerusalem giving birth to the people of God. By doing so, Paul aligns himself with the purposes of God. Central to that purpose is seeing Christ formed in the Galatians. The passive voice indicates that it is God who forms Christ in the Galatians; we might even think of Paul's ministry as the "womb" in which God forms Christ in the infant Galatians.

Have you ever thought of your own ministry in terms of laboring to see Christ formed in the people you work with? For those in full-time ministry, do you consider a central feature of your ministry seeing Christ formed in the people you serve? Do your methods, programs, etc. further this end, or something else?

Review of Nine Marks of a Healthy Church

For those who might be interested, I recently wrote a review of Nine Marks of a Healthy Church that is available in The Witness, an online magazine of Grace Theological Seminary. It can be found at this link (you'll need to scroll down the page a bit to find it):

http://www.customzines.com/grace/

A Reformation Day Reflection

Tomorrow marks the 489th anniversary of Martin Luther nailing his 95 theses to the door of a building at the University of Wittenberg where he taught. Although not intended as the start of a new religious movement, Luther's theses set fire to the brush fire that became the Protestant Reformation. But before that fateful day it was his study of Romans that unlocked the mystery of the gospel, and it was Rom 1:17 ("For in it [the gospel] the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH."). Here are Luther's own words on his struggle with that text:

"I greatly longed to understand Paul's epistle to the Romans and nothing stood in the way but that one expression, 'the justice (righteousness) of God', because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage Him. Therefore I did not love a just and angry God, but rather hated and murmured against Him. Yet I clung to the dear Paul and had a great yearning to know what He meant." "Night and day I pondered until I saw the connection between the justice (righteousness) of God and the statement that 'the just (righteous) shall live by his faith'. Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into Paradise. The whole of Scripture took on a new meaning, and whereas the 'justice (righteousness) of God' had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven."

May we who are Protestants be good stewards of this rediscovery of the gospel in our own day and work for reformation in the church for the glory of God and the advance of the kingdom.

Book Recommendation: Exegetical Fallacies

Although it has been out now for almost 12 years, I still find that some are unaware of the execllent little book by D.A. Carson entitled Exegetical Fallacies. In it Carson explores four different "categories" of exegetical fallacies: word study, grammatical, logical and presuppositional/historical. In the fifth and final chapter Carson offers concluding reflections on additional areas where fallacies may lurk. Each chapter contains an abundance of examples, largely drawn from NT scholarship (including an example from his own work!).

Everyone who ministers from God's Word will benefit from Carson's incisive scalpel. Awareness of these common errors can save us all from flawed conclusions or flawed arguments used in support of valid conclusions. Perhaps best of all, it is less than 150 pages, meaning one can read through this quickly and benefit immensely. Even if you have little or no knowledge of Greek or Hebrew, you will still benefit from reading Exegetical Fallacies

And even if you have read this in the past, if it has been awhile since you have perused the pages it is worth carving out some time to skim back through and be reminded of those fallacies we are most inclined towards.

Weekend Talk Series @ Ohio University CCC

This weekend I am speaking four times at the Fall Retreat for Campus Crusade for Christ at Ohio University (my alma mater). The series is called "Snapshots of a King" and is taken Matthew's Passion Narrative:

"A Humble King" (Matt 21:1-11)

"An Obedient King" (Matt 26:36-46)

"A Sacrificial King" (Matt 27:33-54)

"A Triumphant King" (Matt 28:1-20)

If you think of it, I would appreciate your prayers. Pray that God would enable me to paint a compelling picture of Jesus the King!

Further Evidence for an Inclusive Reading of "Us" in Gal 3:13-14?

As discussed in the previous post, I am persuaded that when Paul says Christ redeemed "us" from the curse of the Law, he is referring to Jewish and Gentile Christians, not merely Jews. An additional line of evidence for this may be found in 3:22, where Paul says "But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe."

Here there should be no question that Paul refers to not only Jews but everyone (in the Greek it is ta panta, which could even be translated "all things") being imprisoned under the reign of sin. But instead of saying "the Law" has imprisoned everyone he says "the Scripture." Now, this could merely be Paul using a synonym, or Paul could mean the entire OT witness (Law, Prophets, Writings). Or he may even have a particular Scripture reference in view, which if that is the case then why not Deut 27:26, quoted in Gal 3:10? If so, that would provide further evidence of the link between the curse of the Law and the larger curse that rests on all creation from Eden.

So what do you think? Am I desperately grasping for evidence to support my flimsy view or is there something to seeing a link between 3:10ff and 3:22?

Christ redeemed "us" from the curse of the Law

In Gal 3:10-14, Paul asserts that those who rely upon the works of the Law are under a curse (presumably because no one is able to perfectly keep the Law). He then claims that Christ has redeemed "us" from the curse of the Law by becoming a curse for "us" (3:13). But who does the "us" refer to? Does it refer to Jews (exclusive) or to Jew and Gentile alike (inclusive)? Each view has its difficulties. On the inclusive view one must explain in what sense Gentiles were under the curse of the Law as well as the significance of the citation of Deut 21:23. Advocates of the exclusive reference must account for the seeming parallel between the "us" of 3:13 and "we receive" in 3:14 as well as the seeming implication that Paul would be speaking of exclusively Jewish reception of the Spirit in 3:14. The parallel between the "us" of 3:13 and "we receive" in 3:14 strongly suggests to me that Paul has in view an inclusive reference to believers in both places — Christ redeemed Christians (Jew and Gentile alike) from the curse of the Law so that Christians (Jew and Gentile alike) might receive the promise of the Spirit.

If this is so, that raises the question as to how Gentiles who did not have the Law can be subject to its curse. Admittedly, Paul does not directly answer this question in Galatians. But he does address a similar issue in Rom 2:12-16. There Paul argues that Gentiles who sin without the law perish without the Law (2:12) and that “whenever Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts” (2:14-15). From this passage in Romans, then, it is not a significant step to the idea that Paul considered Gentiles to be under the curse of the Law. After all, Gal 3:10-14 emphasizes that “whosoever” relies on doing the Law, regardless of ethnicity, are under a curse, for no one is able “to do all that is written in the book of the Law.”

This line of argumentation has led me to consider the possibility that Paul considered the curse of the Law as a particularization/focusing of the larger curse that rested upon all of creation as a result of Adam's transgression in Eden. This post is already too long to add further argumentation, so I will simply open the floor for comments and questions. What say you, friends?

The Purifying Effect of Looking at Christ

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.
1 John 3:1-3

In 1 John 3:1-3, the author speaks of that great day when we will see Christ face to face. He admits that it is not entirely clear what this will entail, but he does assert on thing very confidently: "when he appears we shall be like him because we shall see him as he is." But being transformed into the image of Christ is not something that is only a future hope. In the very next verse John asserts "everyone who thus hopes in him purifies himself as he is pure." As I read the text, it seems to me that the implication is that in our present condition we are also purified as look upon Christ. In our present condition that looking takes place as we "see" Christ in the proclamation and incarnation of the gospel with the eyes of faith. (Cp. the similar line of through in Paul at 2 Cor 3:18-4:6)

Central, then, to growth in holiness (or as it is sometimes called today "spiritual formation") is looking at Christ.

Knowledge in 1 John and the Postmodern Epistemological Crisis

This semester I am taking my Greek exegesis class through 1 John. This time through the epistle one of the things that has struck me is the emphasis that John places on knowledge. The two verbs meaning "to know" (oida and ginosko) appear a combined total of 39x. Even more striking is the variety of direct objects used with these verbs. They can be broken up into two categories. The first is peronal objects (whether pronouns or proper nouns) that refer to God, sometimes to specific persons of the Trinity (2:3, 4, 13, 14; 3:6; 4:2). The second group consists of abstract concepts such as truth (2:20) or God's commands (2:4). Related to this second category are examples where a verb of knowing is followed by a phrase that expresses the content of what a believer knows (2:3, 5, 29; 3:2, 5, 14, 15, 19, 24; 5:2, 13, 15, 18, 20).

Two reflections suggest themselves from this data:

1. Central to the Christian life is the "experiential" knowing of God, something not reducible to mere intellectual assent to a set of propositions.

2. Central to the Christian life is the cognitive knowing of certain propositional truths about God.

To be biblical, we must embrace both the experiential and cognitive aspects of knowledge. Losing sight of either of these realities results in a distorted view of Christian knowledge. This is important today especially in light of those who, enamored with postmodern critiques of intellectual hubris, wrongly claim that propositional knowledge must be jettisoned as a relic of modernity. Furthermore, not the confidence and certainty that John claims Christians have about the reality/truth of these claims. There is no hint of the false humility of postmodern culture that abandons certainty in the guise of humility. This of course does not mean that Christians have absolute or exhaustive knowledge of such matters, but it does mean that Christians can have sufficient knowledge for certainty on fundamental aspects of the Christian faith. At the same time, these observations also serve to correct those who in their pursuit of propositional truth lose sight of the experiential aspect of knowledge, thus reducing Christianity to a set of beliefs devoid of personal, experiential knowledge of God.

Jonathan Edwards' Blank Bible

Yale University Press has been publicizing the publication of Edwards' Blank Bible, which is one the most anticipated volumes in the series. To whet our appetites, you can now download for free a pdf copy of the section on Galatians. Just click on this link:

http://jonathanedwardscenter.blogspot.com/2006/08/download-edwards-on-galatians.html

and click on the link at the end of the post. Most notable in his notes on Galatians are Edwards' lengthy comments on 5:17 and the work of the Spirit.

For those who may not know, the Blank Bible was Edwards self-made study Bible. He unbound a Bible he had received, placed in between each page a blank sheet of paper, and then had the volume rebound. This allowed JE to make notes on the text as he went. These notes contain his own observations/reflections on the text as well as notes from other sources, in addition to references to his thoughts elsewhere in his writings. No doubt there are many treasures yet to be mined from JE in this new volume.

Christ Publicly Portrayed as Crucified

In his rebuke of the "foolish Galatians," Paul asks the question "Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified." Because there is so much going on in Galatians this little gem of a verse is often overlooked. But notice what Paul is saying--he is claiming that the Galatians "saw" Jesus Christ crucified in his preaching of the gospel. These Gentiles lived hundreds of miles from where Jesus ministered and several decades later; as such they never physically saw Jesus with their physical eyes. But in the preaching of Christ crucufued Paul claims that the Galatians "saw" Jesus publicly portrayed as crucified.

In my estimation this is one of the great descriptions of gospel preaching--preaching in such a way that those who hear the message "see" Jesus Christ as the crucified one. That they see Jesus as the one crucified for their sins. For it is in this seeing of Jesus that we are transformed into his image (2 Cor 3:18). This, then, is the great task of preaching.

Fulfilling All Righteousness

Recently I've begin working through Matthew in preparation for a retreat series I am doing for Campus Crusade at Ohio University. I'll be speaking four times from Matthew 21-28: the triumphal entry (21:1-11), Garden of Gethsemane (26:36-46), crucifixion (27:33-54), and the resurrection & commissioning (28:1-20).

Matthew's interest in Jesus' fulfillment of the OT is well-known. But as I was reading Matt 3, I was struck by Jesus' words to John to justify John baptizing Jesus - "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness." When I read this it raised the question, "In what sense does John baptizing Jesus fulfill all righteousness?" So then, what does this mean, and why does Jesus (via Matthew) express it in these terms?

How Far is Too Far?

One of the most frequent questions I am asked regarding reading the Bible in a biblical-theological manner is whether we have the right to make connections that the Biblical texts themselves do not explicitly make. In other words, when reading an OT passage (such as Psalm 1) that is not explicitly quoted or strongly alluded to, am I on shaky ground to connect the concepts, themes, etc. to corresponding NT ones? I suspect that most of the people who read this blog would say such an approach is fine with appropriate constraints. But that raises the $64,000 question - what are those appropriate contraints? If you were helping someone to learn to read the bible in a biblical-theological manner, what sort of principles would you pass on to them to enable them to make good, substantive and appropriate connections?

Carson Quote on NT Theology

The following is one of my favorite quotes on NT Theology, but properly tweaked it would also apply to Biblical Theology:

“Those who write NT theology should ideally become intimately acquainted with the text of the NT, develop a profound grasp of the historical (including social and cultural) frameworks in which the NT books were written, maintain and sharpen the horizon provided by the entire canon, foster literary skills that permit varied genres to speak for themselves, spot literary devices and correctly interpret them, learn to fire imagination and creativity in a disciplined way and acknowledge and seek to accommodate and correct their own cultural and theological biases. All of these elements must be maintained in appropriate balance, nurtured by love for God and fear of God and growing hunger to serve his people.”

D.A. Carson, “New Testament Theology,” in Dictionary of the Later New Testament and Its Development, 810.

Oh that God would raise a generation of pastors, missionaries, scholars and lay people who are able to handle God's Word in such a manner!

Psalm 1

Psalm 1 is a fascinating beginning to the entire Psalter. There are many angles one might take in studying and teaching this psalm, but I want to focus on the psalm within its biblical-theological context. Throughout the history of the church some commentators have read the psalm Christologically (if I remember correctly including Calvin), seeing the description of the blessed man as pointing forward to fulfillment in Christ.

Is this legitimate? Why or why not? Are there indications in the text of Psalm 1 that such a reading is justified? And does the the fact that Psalm 2 which follows is clearly messianic in nature play any role in reading Psalm 1 christologically?

Big Week for the Harmons

On Friday (7/28) of this week (which also happens to be my 33rd birthday) we will be closing on our new house in Indiana, and then the following Monday (7/31) we will be moving to Warsaw, IN. In light of this my blogging will be sporadic at best, but once we're settled I hope to be more active again.

Keep checking in ...

Relationship between Biblical and Systematic Theology

Recently I've had a couple of conversations in which the relationship between biblical and systematic theology came up. One of the criticisms that is often levelled against those who emphasize biblical theology is that it is done to the neglect of systematic theology. While this may be fair in some cases, I do not think it is an accurate assessment of most who do biblical theology.

So how then would you explain the relationship between biblical and systematic theology? How do they contribute to one another? What contributions does biblical theology make that systematic theology does not, and vice versa? And is it possible to do both well at the same time or must they remain distinct at all times?

I have my own thoughts, but I want to hear from you.

Key Biblical Theological Themes

Tomorrow I begin teaching a course on Biblical Interpretation and Communication for Campus Crusade staff. One of the major emphases in the course is helping students to identify key biblical-theological themes in the particular passage they are working in so they can connect their passage to the larger canonical witness. Of course, one of the challenges we face is that for those who are new to such an approach, it can be quite challenging to identify those threads.

Consequently, I'd like to help them by giving them some suggested threads that are rather common in Scripture. Those of us who have done this for a whole can sometimes forget that it has taken us a while to get to the point where we immediately recognize such threads. So I'll get our discussion started by suggesting the themes of prophet, priest and king, all of which find their fulfillment in Christ. In other words, when working in an OT passage one thing to consider is whether any of the references to a prophet, priest, or king in some measure point forward to the ultimate prophet, priest, or king Jesus Christ. Sometimes that pointing forward is done in a negative way; in other words, the failures of a particular prophet, priest or king point forward to the need for a prophet, priest or king who does not fail (e.g. Saul in 1 Sam).

Another example would be the theme of God's presence with his people, be it mediated through a tabernacle, temple, his incarnate Son, or the people of God. Recognizing such a theme enables one to make helpful connections across the canon.

So what other key biblical theological themes or threads are so pervasive or pivotal in Scripture that knowing them opens one up to the ability make key connections to different parts of the Biblical story?

Job News

I am excited to report that today I officially signed a contract for the position of Associate Professor of New Testament Studies at Grace Theological Seminary in Winona Lake, Indiana. Our family is excited about this ministry opportunity, especially the chance to train and equip pastors and missionaries to encounter Christ through the Scriptures.

The next 5 weeks will be full of details such as moving and the like. But we are so grateful to God for providing this opportunity. For the past ten years we have sensed that God was leading us in this direction, and to now come to the fruition of that calling is a joy that defies expression. It is no exaggeration when I say that I still am overwhelmed with how good God has been to us and how undeserving we are of his grace in calling us to this ministry.

I also trust that despite my teaching and writing responsibilities I will be able to continue our conversation on this blog.

The Role of Historical & Exegetical Background in Interpretation

Lately I've been reflecting on the place of the role that knowledge of background material plays in interpretation. In particular I have in mind the issue of Jewish exegetical traditions and interpretation of certain NT passages. One example that comes to mind is Paul's reference to the rock following the Israelites in the desert in 1 Cor 10. On the surface the reference seems quite strange; but if one knows of various Jewish exegetical traditions about that rock Paul's reference becomes more understandable, even if it remains striking.

The point I want to raise is the necessity of such background knowledge for understanding Scripture. On the one hand, my own work has revealed the value of understanding such exegetical traditions for illuminating Paul's own use of the OT. But on the other hand I firmly believe in the perspicuity (i.e., clarity) of Scripture and want to affirm that those who lack the opportunity of graduate education are entirely capable of understanding God's Word.

Perhaps the answer lies in asserting the general clarity of Scripture in its essential message and content while maintaining the value of background studies as providing a richness and depth to that essential message. One of the questions I was asked in my dissertation defense was something along the lines of "If Paul's use of Isaiah in Galatians is not essential to understanding Galatians, what is the value of your research?" The question was asked in a good spirit and in no way attacking. My answer (one that I am still thinking through) was that although Paul's basic message in Galatians is understandable even to those who do not notice the repeated allusions and echoes of Isaiah, the depth and richness of that message cannot be fully appreciated without recognizing Paul's profound engagement with Isaiah (esp. chs. 49-54).

So what say you?

Where's Matt?

As is obvious from the lack of any posts from the past three weeks, life has been extremely busy. So I wanted to give a very brief update. The past few weeks have been filled with dissertation revisions, travel, and many other things. Most significantly, however, is the very strong prospect of me taking a NT teachin position for the upcoming school year. Until it is completely official (i.e. I have signed a contract) I won't mention where, but it is a position that I am excited about. I have made two trips to the school, moved through the interview process, and now await final confirmation, which hopefully should happen by the end of this month. In light of this we are handling all of the logistics of house buying (we found a GREAT house), moving, etc.

Oh, and by the way, did I mention that I'm leaving Wed to teach for Campus Crusade for Christ for 4.5 weeks?

So if you think of it, ask for God's sustaining grace and blessing during this exciting but challenging time for us!

Recommended Resource: Dictionary of Biblical Imagery

A resource that I have found helpful in identifying biblical theological themes across the canon is The Dictionary of Biblical Imagery, edited by Leland Ryken, James C.Wilhoit, and Tremper Longman III. After an introductory article covering topics such as image/symbol/metaphor and literary conventions, the rest of the volume contains articles on a wide variety of topics, ranging from Aaron's Rod to Zion. The vast majority of the articles that I have read appear to be well written and full of biblical references so that one can trace the theme throughout Scripture. There are no bibliographies attached to the articles, but the subject and scripture reference indeces are extremely helpful for quickly checking where a particular passage you are interested in is mentioned. Although it retails for $45, Westminster Theological Seminary Bookstore has it available for just $30 (follow the link with the name of the book above).

Have any of you found this resource helpful?

Handling the Intertestamental Period in the Biblical Story

One of the relatively unique features of The Drama of Scripture is the fact that it devotes an entire chapter to the intertestamental period. Reading this made me wonder how to best treat this 400 year "gap" in the biblical storyline as presented in Scripture. What elements are necessary to mention in order to help people recognize that nearly 400 years of history and hope transpire between the last chapter of Malachi and the first one of Matthew? And how does one do this succinctly and yet competently?

Recommended Resource: The Story of a Kingdom

I have just been notified of another excellent website that seeks to explain the Bible by walking through the storyline; it's called The Story of a Kingdom. The niche of this particular site is its orientation towards a simple and understandable presentation of the Biblical storyline with a view in particular towards those who have English as a second language. Available on the site are three resources available for pdf download: (1) The Story of a Kingdom, a study guide that walks through the Biblical story including questions, diagrams, etc. useful for group of personal study; (2) The Story of a Kingdom book, a shortened version of the study guide written to read more like a book; and (3) a Powerpoint presentation that overviews the entire curriculum.

Although I have not read the materials extensively, my initial examination reveals an excellent resource. The author is Jonathan Gibson, one of the editors of the Beginning with Moses website I have previously mentioned. I look forward to digging deeper into this resource and trust it will be helpful to others as well. I have now added a link to this site on the sidebar to the right.

Essentials in the Biblical Storyline Part 3 - Promise (Gen 4 - Mal 4)

In some ways this might be the most difficult chapter of the biblical storyline to condense neatly and succinctly since it covers the time from the fall to the advent of Christ. The OT is filled with significant promises, covenants, events, etc. that ar important for the biblical storyline, but as you think of the big picture which one are especially crucial for understanding the storyline?

Think in terms of promises, covenants, specific figures, events, etc.

Essentials in the Biblical Storyline Part 2 - Rebellion (Gen 3)

Continuing in our series of walking through the main sections of the biblical storyline, today I want to focus on the Fall in Genesis 3. What elements of this passage are crucial for understanding the biblical story? Again, think in terms of what we learn about God, humanity, the world, etc.

Essentials in the Biblical Storyline Part 1 - Creation (Genesis 1-2)

Recently I 've been reflecting on the essentials of the biblical storyline as I prepare to teach an biblical interpretation and communication for a parachurch organization this summer. In order to faciliate my thinking, I've begun working through the key movements and asking myself the question: "What does a person need to grasp from this particular chapter in the biblical story to ensure they understand the rest of the story and themselves properly?"

In light of that, I'm beginning with the Creation account in Genesis 1-2. What aspects of these chapters would you regard as essential for a person to understand the story of Scripture and the story of their own lives? In particular I am thinking about truths about God, human beings, the world, etc. that emerge from Genesis 1-2. So what would you highlight?

The Gospel Pattern of Practice Rooted in Doctrine

Tonight in my weekly Bible study we'll be looking at 1 Peter 2:18-25. As I've studied this passage this week, I've been struck again by how often the NT authors explicitly root their ethical instruction in specific aspects of the gospel. For example, here in 2:18-20 Peter exhorts servants to be submissive to their masters, even if it means suffering unjustly. Then in 2:21-25 Peter roots this endurance of unjust affliction in the example of Christ, leading him to make six statements about Christ did or did not do:

1. Commited no sin
2. No deceit found in his mouth
3. Despite being reviled did not revile in return
4. Despite suffering did not threaten
5. Entrusted himself to the one who judges justly
6. Bore our sins on the cross

This leads then in 2:24 to a purpose statement: so that having died to sin you might live to righteousness.

So note the gospel pattern here: (1) exhortation to specific actions; (2) foundation in some aspect of the gospel. I think this pattern underlies all of the ethical instruction of the NT, even where the gospel foundation is not explicitly stated. In those cases, though, I believe we are required to make the connection in order to truly understand how to live out the commands of Scripture.

And as one final note, I have once again been struck by oour amazing Savior, who did all of this. Who among us can be sinless for even one day, or perhaps even one hour? Who among us never deceives with our speeh? Who among us does not return insult for insult? Who among us does not offer threats? Yet Jesus perfectly embodied these impossible traits. How can our hearts be cold towards one who is so amazing in his sinless perfection?

Help for a Classical Music Neophyte

Although I enjoy classical music, I am woefully ignorant about it. At this point, my knowledge and exposure is pretty limited to Mozart, Beethoven, Handel, Tchaikovsky and Bach, but even my exposure to them is rather rudimentary. So I am turning to others to assist me in expanding my classical music horizons. The recent gift of a 60GB video IPod as a graduation gift has fueled my desire to expand my classical music library, so what suggestions do those of you who have more knowledge than me ( = just about anybody) for where to begin adding to my collection?

The Role of Faith in Politics & Society

Andrew Sullivan writes an interesting piece on the intersection between Christianity and political involvement. In light of our recent post on 1 Peter 2:13-17 (see below) and the God-ordained role of government to restrain/punish evil and praise the good, how do you evaluate Sullivan's argument?

NOTE: I would be particularly interested in the perspective of our readers who are outside of the U.S., as I am guessing they might have some particularly helpful observations that Americans at times may be blind to.

Blogging Hiatus

This weekend is graduation for me here at Wheaton, and with all of the family and friends in town to celebrate, I will be unable to post anything again until at least Monday. I will, however, occasionally check in and see what's going on, so please feel free to continue posting comments. Have a blessed weekend.

Drama of Scripture: Act 2 - Rebellion in the Kingdom

This morning I read Act 2 - Rebellion in the Kingdom in Drama of Scripture. Given the title of the chapter I expected to find rebellion against God as the central motif in the chapter, but was surprised that the word rebellion did not occur anywhere in the chapter. To be sure, the term mutiny is used. But the central term that emerges is autonomy, defined as "choosing oneself as the source for determining what is right and wrong, rather than relying on God's word for direction" (43).

While not in any way denying that autonomy is an excellent way of expressing Adam and Eve's sin, I guess I was anticipating more discussion of the fall in terms of God's vice-regents / stewards rebelling against their commission from Gen 1:26-31 and instead asserting their own authority to rule as they saw fit (which is certainly an expression of autonomy.

This relates to a second observation. Great emphasis is placed on the horizontal dimensions of sin, and although the vertical dimensions of sin are mentioned (and even described as fundamental), the amount of discussion of the horizontal effects of sin has the subtle of effect of making them seem more important. Related to this is the very brief and almost in passing reference to God's judgment on Adam, Eve, the serpent, and the ground, something I would have liked to see more discussion of. One of the things that Gen 3 clearly highlights is that as his creation we are responsible / accountable to God, and I think establishing that fact as early in the story as possible is very important.

Final observation - given the importance of this act for the entire storyline I was a little surprised that it only received four pages; I would have expected and hoped for more.

Of course, I should mark these comments as provisional, subject to revision as I continue through the book. Perhaps these are lines developed as the book progresses, and I am aware that one cannot do everything in a book this size. But I wanted to get some initial thoughts out there. So what think you, esteemed readers?

1 Peter 2:13-17

In the weekly Bible study that I lead, I am teaching through 1 Peter. This week I will teach through 2:13-17, a section that speaks about the Christian's obligation to submit to government authorities and the place of government within God's created order. One of the things that I always seek to do is trace the biblical-theological roots of the (or one of the) major themes in the passage. So with respect to tracing the biblical theological roots of the obligation to submit to government authorities and the role of government, what key passages would you draw upon and how would you trace them out? The obvious parallel is Rom 13:1-7 (though there are some differences between the two passages), but I'm thinking primarily of the OT and canonical roots.

I've already taken my stab at it, but I want to see your efforts before I share mine at some point. So, readers, how would you trace the biblical theological roots of submission to government authority?

The Drama of Scripture

A friend of mine was kind enough to purchase for me a copy of The Drama of Scripture by Craig Bartholomew & Michael Goheen. He has asked me to read and evaluate it. So in the next couple of weeks I hope to make some posts on aspects of the book I find interesting. But in the meantime, have any of you read it? What was your take? What things should I be looking for as I read?

Wheaton Ph.D. Program

Several of you have asked me to post on the Wheaton Ph.D. program that I am on the brink of finishing, and now seems like an appropriate time. The program itself is only 4 years old, and I will be the 3rd graduate from the program. It is designed as a hybrid between the standard North American program in which one does two full years of coursework and then a dissertation and the British model in which you move straight to dissertation work. The result is a requirement of about 1/2 to 1/3 the amount of coursework of a NA program, but an emphasis on beginning dissertation work immediately. The intention is for students to finish in 3-4 years.

Strengths - The quality of the mentors is top notch, as a glance at the website will show. The small size of the program (only 6 admitted each year; typically 2 each in OT, NT, & systematics) means focused attention from your mentor and a close knit community within the program. It also enables Wheaton to fully fund your tuition and offer an $8,000/yr stipend in return for about 8 hrs/wk of work for a professor. On that front, it may be the best deal in evangelicalism. There is a strong emphasis on integration across the disciplines, and in the admissions process they look for dissertation ideas that focus in one area but significantly interact with other disciplines as well. In particular this program is establishing a reputation for doing work on the use of the OT in the NT.

Potential Drawbacks - In addition to it being difficult to get in, the attempt to be hybrid between NA and British models can result in feeling a bit squeezed at times. They are still working through some of these issues, and because it is a new program they are still working through various issues in the program. The stipend is guaranteed for only three years, though there is the possibility of getting it extended for a fourth year. Something else to consider is that since the program is almost brand new, it is hard to know how a Ph.D. from Wheaton is perceived within the academy when searching for a job. I have yet to hear anything negative, butw who knows what is said behind closed doors.

Advice - If you are interested in learning more about studying at Wheaton, feel free to ask questions here or email me. I would recommend making contact with the particular professor you might be interested in studying under here at Wheaton and discussing potential dissertation topics to see what catches their interest.

In sum, I think Wheaton is one of the premiere Ph.D. programs within evangelicalism, and if you are interested in doing doctoral work, this is a place you need to consider.