May 22, 2008

My Summary Argument for the Book of Jude

The message of Jude is that contending for the faith means recognizing and rejecting false teachings and false teachers until they are judged at the coming of the Lord.

The practical foundation for contending is the positional foundation of being called, beloved, and kept (1) and the divine provision of mercy, peace, and love (2). It is from this “common salvation” that the exhortation to contend earnestly for the faith against those who would ultimately deny Jesus Himself proceeds (3–4). Furthermore, in the introductory section (1–4), three themes are introduced that dominate the remainder of the epistle. First, he introduces the idea of contending for the faith (i.e. resisting and rejecting false teachers and teachings). Second, Jude introduces the false teachers/teachings. Third, Jude introduces the idea of judgment (“condemnation”) of the false teachers.

In the main body of the epistle, Jude reminds his readers that resistance and rejection of false teachers/teachings is wholly appropriate given God’s past, present, and future rejection and condemnation of false teachers. In the past God dealt with the disobedient Israelites, wayward angels, and the immoral people of Sodom and Gomorrah (5–7). In the present, the false teachers stand condemned before God as they revisit the sins of the past (8–13). For such men, judgment is inevitable and certain (14–16). Thus, false teachers have nothing to offer other than certain and severe judgment.

In the conclusion of the epistle, Jude reminds his readers that contending for the faith and resisting false teachers requires both awareness of the threat (17–18), diligence in maintaining a healthy spiritual life (19–21), and a willingness to help others (22–23). Jude closes his epistle with a word of affirmation and encouragement (24–25) that echoes vv. 1–2 (note the idea of kept/keep) which is so important to remember when contending for the faith.


May 21, 2008

Galatians Diagrams Available


Terry Cook has made his diagrammed the Greek text of Galatians and has made his work available for free for Logos Bible software users. These diagrams also contain an additional plus with grammatical annotations. See
here and follow the instructions.

Challies Free Gift Certificate and T-Shirts Context


Challies.com is having a gift certificate and t-shirt giveaway contest sponsored by Monergism Books. You can enter
here and if you would be so kind please enter 70256 as the referral number.

Parallel Hebrew and Greek


The HTML Bible website has two features which might be of interest to expositors who have some facility with Hebrew or Greek.


See the Parallel Hebrew Old Testament here.

See the Parallel Greek New Testament here.

The Pouring Out of the Spirit


See Greg Gilbert's
post on Old Testament and New Testament passages related to the pouring out of the Holy Spirit. Among other things he discusses how the pouring out imagery might relate to water baptism. Interesting.

May 20, 2008

Second Temple Quarry Redux


Yesterday I
posted a story on the recent discovery of a Second
Temple quarry. Leen Ritmeyer has responded to the story. The long and short of it is that this quarry probably did not provide stones for Herod's temple as some have intimated. In any case read Ritmeyer's article here.

Matt Weymeyer has a good
post answering the question, "How can we trust the
NT if we don't have the original manuscripts. To summarize, Weymeyer offers three reasons for trusting the reliability of the New Testament.

  1. The Abundance of Existing Manuscripts
  2. The Insignificance of Most Variants
  3. The Preservation of Primary Doctrines

Text and Illustration


Peter Mead has posted a helpful reminder concerning the temptation to bend a text to fit an illustration. Succumbing to this temptation results in preaching the illustration rather than the text. At that point the best result one can hope for is "right doctrine, wrong text."

May 19, 2008

Another Second Temple Quarry Found Near Jerusalem


The Jerusalem Post is
reporting that another Second Temple qu
arry has been found about two kilometers from old city Jerusalem. The quarry was apparently abandoned around A.D. 66-70.

On a related note, see this story about the challenges of doing archaeology in general in Jerusalem.

The Identity of Melchizedek: Four Theories

There are a number of different theories concerning the identity of Melchizedek. However we will only focus on the “four basic proposals” outlined by Davis.[1] Each of these four proposals will be briefly explained and examined.

One theory proposes that Melchizedek is none other than the preincarnate Christ (i.e., a Christophany). Although this theory does not seem to enjoy much popularity today, it does have its proponents.[2] In favor of this view is the exalted place of Melchizedek (particularly in Hebrews), the parallels of the bread and wine to the Lord’s Supper, the absence of a genealogy, and his supposed eternality (Heb. 7:3). However, as discussed previously, all these “proofs” can be explained in other and probably better ways. Furthermore, if this view were correct, it would seem illogical for the author of Hebrews to be saying that Christ is of the order of Melchizedek, if the order of Melchizedek was in reality the order of Christ.

A second theory proposes that Melchizedek was Noah’s son Shem. This theory was “introduced by rabbinical scholars before the end of the first century with the purpose it would seem, of counteracting the superior importance assigned by Christians to Melchizedek as a type of Christ on the basis the doctrine of The Epistle to the Hebrews.”[3] This view was also adopted by early Christians and even Luther.[4] The main appeal of this view seems to be that it eases the tension concerning the patriarch Abram’s submission to Melchizedek. However, while Shem may very well have been alive at this time, there is not scriptural justification for this theory.[5]

A third theory proposes that Melchizedek was a pagan Canaanite priest.[6] The proponents of this view generally argue that El Elyon is a Canaanite deity and therefore Melchizedek must be a Canaanite priest. Against this view is the fact that El Elyon does not truly correspond to any know Canaanite deities. Furthermore, if Melchizedek were a pagan priest, it would be difficult to see how Abram’s reverent actions could possibly be appropriate. Not only this, but one would also have to explain why later inspired biblical authors of Psalm 110 and Hebrews would associate the Messiah with a pagan idolater.

The fourth common view is to see Melchizedek as a human, historical king-priest who worshipped Yahweh.[7] This final view has much to commend it. This theory not only harmonizes well with the reverent actions of Abram in Genesis fourteen, but is also avoids the textual presumptions which characterize the first two views. Furthermore, this view also seems to harmonize well with the Messianic overtones of Psalm 110 and the typology of Hebrews 5–7. This theory is particularly attractive because it allows for the uniqueness of Melchizedek (i.e., his order) while avoiding the unacceptable option of having an idolatrous priest being held in such high regard.


[1] John J. Davis, Paradise to Prison: Studies in Genesis, 2nd ed. (Grand Rapids: Baker, 1975), 181.

[2] A.T. Hanson, “Christ in the Old Testament According to Hebrews,” Studia Evangelica, Vol. II, part 1 (1964): 398.

[3] Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), 244.

[4] Ibid.

[5] H. C. Leupold, Exposition of Genesis, 2 vols. (Grand Rapids: Baker, 1942), 1:464.

[6] Ronald F. Youngblood, The Book of Genesis: An Introductory Commentary, 2nd ed. (Grand Rapids: Beker, 1991), 156.

[7] Nahum M. Sarna, Genesis: The Traditional Hebrew Text with the New Jps Translation, The JPS Torah Commentary, ed. Nahum M. Sarna (Philadelphia: Jewish Publication Society, 1989), 109.

City of David: Jerusalem


I was cleaning up some of my bookmarks and came upon this link for a multi-media presentation on Jerusalem. It is interesting and well done. Check it out.

May 18, 2008

Sources for Bible Related Pictures


The Biblical Studies and Technological Tools blog has a helpful
post on sources for Bible related pictures. I have included the summary of the post below.

For high quality, high-resolution pictures:

Best online sites:

Ways to get pictures to use in your own presentations (i.e., clear use permissions)

  • Holy Land Photos: Clear and generous permission policy; excellent quality
  • Most of the packages that you buy allow for presentation use
  • It will take some checking, but many pictures on Flickr have clear Creative Commons usages described

Biblical Lessons According to Dr. Seuss?


According to a recent article, Robert Short, the author of The Gospel ac
cording to Peanuts has now turned his attention to the writings of Dr. Seuss. While this article is interesting at a number of levels, one aspect in particular intrigues me. Namely, the hermeneutics at play. What role does authorial intention have and where does meaning reside? As the article states, "Questions remain, however, about whether the original author intended such an interpretation or if Short, a retired Presbyterian minister, is just seeing the stories through the lens of his own life."

Forty-Five Ways to Waste Your Theological Education


Derek James Brown has identified forty-five ways to waste your theological education. This list is so good that I feel compelled to list them all below.

1. Cultivate pride by writing only to impress your professors instead of writing to better understand and more clearly communicate truth.

2. Perfect the fine art of corner-cutting by not really researching for a paper but instead writing your uneducated and unsubstantiated opinions and filling them in with strategically placed footnotes.

3. Mistake the amount of education you receive with the actual knowledge you obtain. Keep telling yourself, “I’ll really start learning this stuff when I do my Th.M or my Ph.D.”

4. Nurture an attitude of superiority, competition, and condesension toward fellow seminary students. Secrectly speak ill of them with friends and with your spouse.

5. Regularly question the wisdom and competency of your professors. Find ways to disrespect your professors by questioning them publicly in class and by trying to make them look foolish.

6. Neglect personal worship, Bible reading and prayer.

7. Don’t evangelize your neighbors.

8. Practice misquoting and misrepresenting positions and ideas you don’t agree with. Be lazy and don’t attempt to understand opposing views; instead, nurse your prejudices and exalt your opinions by superficial reading and listening.

9. Give your opinion as often as possible - especially in class. Ask questions that show off your knowledge instead of questions that demonstrate a genuine inquiry.

10. Speak of heretical movements, teachers, and doctrine with an air of disdain and levity.

11. Find better things to do than serve in your local church.

12. Fill your life with questionable movies, television, internet, and music.

13. Set aside fellowship and accountability with fellow brothers in Christ.

14. Let your study of divine things become dull, boring, lifeless, and mundane.

15. Chip away at your integrity by signing your school’s covenant and then breaking it under the delusion that, “Those rules are legalistic anyway.”

16. Don’t read to learn; read only to refute what you believe is wrong.

17. Convince yourself that you already know all this stuff.

18. Just study. Don’t exercise, spend time with your family, or work.

19. Save major papers for the last possible moment so that you can ensure that you don’t really learn anything by writing them.

20. Don’t waste your time forming friendships with your professors and those older and wiser than you.

21. Make the mistake of thinking that your education guarantees your success in ministry.

22. Don’t study devotionally. You’ll never make it as a big time scholar if you do that. Scholars need to be cool, detached, and unbiased - certainly not Jesus freaks.

23. Day dream about future opportunities to the point that you get nothing out of your current opportunity to learn God’s Word.

24. Do other things while in class instead of listening - like homework, scheduling, letter-writing, and email.

25. Spend more time blogging than studying.

26. Avoid chapel and other opportunities for corporate worship.

27. Argue angrily with those who don’t see things your way. Whatever you do, don’t read and meditate on II Timothy 2:24-26 and James 3:13-18 as you prepare for ministry.

28. Set your hopes on an easy, cushy pastorate for when you graduate. Determine now not to obey God when he calls you to serve in a difficult church.

29. Look forward to the day when you won’t have to concern yourself with all this theology and when you will be able to just “preach Jesus.”

30. Forget that your primary responsibility is care for your family through provision, shepherding, and leadership.

31. Master Calvin, Owen, and Edwards, but not the Law, Prophets, and Apostles.

32. Gain knowledge in order to merely teach others. Don’t expend the effort it takes to deal with your own heart.

33. Pick apart your pastor’s sermons every week. Only point out his mistakes and his poor theological reasoning so you don’t have to be convicted by anything he says.

34. Protect yourself from real fellowship by only talking about theology and never about your personal spiritual issues, sin, and struggles.

35. Comfort yourself with the delusion that you will start seriously dealing with sin as soon as you become a pastor; right now it’s not really that big a deal.

36. Don’t serve the poor, visit the sick, or care for widows and orphans - save that stuff for the uneducated, non-seminary trained, lay Christians.

37. Keep telling yourself that you want to preach, but don’t ever seek opportunities to preach, especially at local rescue missions and nursing homes. Wait until your church candidacy to preach your first sermon.

38. Let envy keep you from profiting from sermons preached by fellow students.

39. Resent behind-the-scenes, unrecognized service. Only serve in areas where you are sure you will receive praise and accolades.

40. Appear spiritual and knowledgeable at all costs. Don’t let others see your imperfections and ignorance, even if it means you have to lie.

41. Love books and theology and ministry more than the Lord Jesus Christ.

42. Let your passion for the gospel be replaced by passion for complex doctrinal speculation.

43. Become angry, resentful and devastated when you receive something less than an A.

44. Let your excitement for ministry increase or decrease in direct proportion to the accolades or criticisms you receive from your professors.

45. Don’t really try to learn the languages - let Bible Works do all the work for you.


May 17, 2008

"Preaching Sunday Morning to Monday People"


Cal Habig has a helpful
reminder about "Preaching Sunday Morning to Monday People."

Ken Schenk on Theological Versus Inductive Readings


Ken Schenck has an interesting post on the distinction between theological and inductive hermeneutical approaches. Schenck notes three distinctions (which I have only listed, see the post for additional explanation of each).

1. Its fundamental method is deductive rather than inductive.
2. It does not aim at the most likely interpretation given the evidence but on the interpretation that best fits with its presuppositions.
3. Theological hermeneutics is a species of reader response criticism.

While I think at a general level there is some validity to three distinctions, I wonder whether it is as either/or as the post seems to imply. What I mean is this. Theological interpretation presumably begins with inductive interpretation at some point. In other words, the theological presuppositions which might be brought to bear on a given text were not created out of nothing, but probably created out of an inductive reading of the text. I see both theological and inductive readings to be part of the hermeneutical spiral in which inductive readings challenge theological presuppositions and theological presuppositions are brought to bear on inductive readings. That being said, I would encourage you to read Schenck's entire post.

Thomas Á Kempis on Spiritual Reading


One of the men in a Bible study that I lead recently gave me a devotional book with daily readings from classical Christian writings. The first reading I turned to was from Thomas Á Kempis (adapted by John Wesley).

Read to despise exterior things and to give thyself to the interior.

Assign some stated time every day for this employment of spiritual reading; so far as you possibly can, keep this exercise in inviolable.

Prepare yourself for reading, by purity of intention and by fervent prayer to God, that he would enable you to see his will, and give you a firm resolution to perform it.

Be sure to read, not cursorily or hastily, but leisurely, seriously, and with great attention; with proper pauses and intervals, and that you may allow time for the enlightening of the divine grace. To this end, recollect, every now and then, what you have read, and consider how to reduce it to practice.

Further, let your reading be continued and regular, not rambling and desultory. To taste of many things, without fixing upon any, shows a vitiated palate, and feeds the disease which makes it pleasing. Whatsoever book you begin, read, therefore, through in order.

Labor to work yourself up into a disposition correspondent with what you read; the reading is useless which only enlightens the understanding, without warming the affections. And therefore intersperse earnest aspirations to God, for His heat as well as His light. Select also any remarkable sayings or advices, and treasure them in your memory.

Conclude all with a short prayer to God, that from your reading He might sow seeds in your heart and that it may bring forth fruit.

May 16, 2008

Decker on Dispensationalism and Kingdom


Rodney Decker has made a previously published booklet on Dispensationalism and Kingdom (
Rodney J. Decker, Contemporary Dispensational Theology, Kansas City, MO: Calvary Bible College, 1992. ii + 58 pgs
) available as pdf download here.

Anxiety in the Ministry


Over at the Exiled Preacher blog there is some helpful
wisdom from Pastor Geoff Thomas on "Anxiety in the Ministry." Some of the points I found most helpful are:

I. Four things that we must not worry about
1) Trivia
2) Things we can't control
3) Problems that have not arisen yet
4) About things that God has promised to take care of
II. How should we deal with our worries?
1) Make a present of worry
2) Be thankful
3) Leave your worries with God

May 15, 2008

Is Seeker-Sensitive Worship Legalistic?


S
ee Brian Thornton's provocative answer to this question.

Drowned Man "Tried to Walk on Water"


Surely there is a lesson or illustration in this tragic
story of a man
in Brighton England who apparently had messianic delusions and drowned after trying unsuccessfully to walk on water. I am reminded of the assertion of C. S. Lewis and others that Jesus of Nazareth was either liar, lunatic, or Lord.

Genesis 1 and ברא


Chris Heard
continues his discussion of Genesis 1 and interaction with John Walton's view with a focus on the Hebrew verb ברא. Heard concludes, "In my opinion, we must conclude that the author of Genesis 1 used ברא and עשה as synonyms. If so, then the whole 'assignment of function' argument cannot stand or fall with ברא alone, but also with עשה. This weakens Walton’s point even further, if he really wants to eliminate “making things” from the semantic range of ברא. It just won’t work."

Make sure to read the rest of the post.

May 14, 2008

Musical Based on the Book of Daniel


Mark Hunt, apparently a Seventh-day Adventist has written and is producing, “Babylon the Musical 2008,” based on the book of Daniel. Read the story
here.

Latest Issue of The Review of Biblical Literature

The latest issue of the Review of Biblical Literature is out. Reviews that may be of interest to those interested in Bible exposition include:

Loveday C. A. Alexander
Acts in Its Ancient Literary Context: A Classicist Looks at the Acts of the Apostles
http://www.bookreviews.org/bookdetail.asp?TitleId=5963
Reviewed by Chrys C. Caragounis

Markus Bockmuehl and James Carleton Paget, eds.
Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity
http://www.bookreviews.org/bookdetail.asp?TitleId=6001
Reviewed by Joshua Ezra Burns

Frances Taylor Gench
Encounters with Jesus: Studies in the Gospel of John
http://www.bookreviews.org/bookdetail.asp?TitleId=6069
Reviewed by John Painter

L. Ann. Jervis
At the Heart of the Gospel: Suffering in the Earliest Christian Message
http://www.bookreviews.org/bookdetail.asp?TitleId=6138
Reviewed by Thomas W. Gillespie

Robert Kysar
John: The Maverick Gospel
http://www.bookreviews.org/bookdetail.asp?TitleId=5982
Reviewed by Dirk G. van der Merwe

Terence C. Mournet
Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q
http://www.bookreviews.org/bookdetail.asp?TitleId=6021
Reviewed by Robert K. McIver

Geert van Oyen and Tom Shepherd, eds.
The Trial and Death of Jesus: Essays on the Passion Narrative in Mark
http://www.bookreviews.org/bookdetail.asp?TitleId=6062
Reviewed by Adam D. Winn

Gershom M. H. Ratheiser
Mitzvoth Ethics and the Jewish Bible: The End of Old Testament Theology
http://www.bookreviews.org/bookdetail.asp?TitleId=5882
Reviewed by Walter Brueggemann

Gerald O. West, ed.
Reading Other-Wise: Socially Engaged Biblical Scholars Reading with Their Local Communities
http://www.bookreviews.org/bookdetail.asp?TitleId=6042
Reviewed by Erhard S. Gerstenberger
Reviewed by Gosnell Yorke

Bamot ("High Places") in Kings and Chronicles


Jin Yang Kim has a nice discussion and map
of bamot ("high places") in Kings and Chronicles on his Old Testament Story blog. Jon concludes,

There is no doubt that both Kings and Chronicles see bāmôt as legitimate cultic sites during the time of the United Monarchy, but the ways how both books describe are different.

In the books of Kings, the ancient people of Israel continued to offer sacrifices at bāmôt before Solomon built the Jerusalem Temple (1 Kgs 3:2). For example, Solomon also offered sacrifices at the bāmôt of Gibeon (1 Kgs 3:3).

In the books of Chronicles, the Chronicler mentions that the tabernacle was located at Gibeon (1 Chr 16:39). Solomon visited the cult site at Gibeon in 2 Chr 1:3-13 and sacrificed a thousand burnt offerings on its bronze altar. After Solomon had completed the building of the temple, the priests and Levites brought up the ark, the tent of meeting, and all the holy vessels that were in “the tent” to the new building. The ark was already in the city of David; the tabernacle was brought from Gibeon. Why does the Chronicles mention the tabernacle at Gibeon? Ralph W. Klein states that “locating the tabernacle at Gibeon may be an attempt to justify Solomon’s pilgrimage to the high place at Gibeon” (Klein 2006, 368). The Chronicler depicts Solomon as the ideal king so that the tabernacle should be there at the bāmôt in Gibeon.
But make sure to read the entire post.