What does it mean to read the Bible as inspired literature?
by James B. Jordan – PART 1
What does it mean to read the Bible as inspired literature? The method is not new nor is it uncommon in Dutch Reformed circles. Exegesis must be Christocentric, plenary (all the text serves a theological purpose), respect the context in God’s redemptive plan, and plumb the full literary depth of the writing.
Continue reading at Theopolis Institute.
All of the arcane “personal” stipulations in the Torah find their fulfilment in the corporate worship of Israel. Just as the sacrifices were to be without blemish, so also were Israelites to be spotless if they were to stand before God. But the rules for the identification, quarantining and ceremonial cleansing of leprosy only begin with the skin of the worshiper in the wilderness. They then move to the garment, and finally to the house in the Promised Land. A failure in personal holiness would lead eventually to a corruption of corporate worship. James Jordan writes:
“The Forbidden Chapter” in the Tanakh
Did you know that there’s a “forbidden chapter” in the Tanakh (Hebrew Bible)? What’s been hidden from us all these years? It’s changed the lives of hundreds of thousands of Jewish people! Watch till the end for a surprising twist!
Posted by Medabrim in English on Friday, July 24, 2015
The problem with bad theologians is that they do not think in pictures. The problem with good theologians is that they do not think in moving pictures.
“Based on covenant history, the fact that God’s words now enrage His enemies is not a sign of failure. It is a sign of their imminent doom.”
With same sex marriage now legalized in many Western countries, and militant Islam ravaging the East, Christians might be wondering what God is doing. With the repeated failure of predictions of an imminent second coming, is the Bible any help to us at all in predicting what will happen next? I believe it is.
“By the imperative, time is formed into a cup, still empty but formed for the special purpose of being filled with the content demanded by the order.”
The Imperative Comes First
Essay by John Barach
As many people have pointed out, in Christian ethics, the indicative precedes the imperative. First God says, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage,” and then he gives the Ten Words (“You shall have no other gods before me…”). First Paul tells us what Christ has done and who we are in Christ, and then he summons us to act accordingly. First comes the good news of what God has done for us and then comes the summons to respond in faith and love and new obedience.
“In the days when our courts are declaring that good is evil and evil is good, the recovery of baptism as a delegation of divine legal authority rather than a sign of ‘limited Covenantal obligation’ is crucial.”
Every biblical Covenant is a word from heaven designed to bring a response from the earth. When the laws in the Ark of the testimony were given to Israel, the response of a legal oath was required, intended to culminate in the legal witness of Israel to the nations. Thus, every biblical Covenant is also a process which leads to maturity, beginning with cultivation and ending in representation.
A child must be schooled before he can be employed. A man must be a disciple before he can be an apostle. Adam was to be qualified before he could represent God as a just and merciful judge on earth. But the difference between cultivation and representation is the difference between circumcision and baptism, and this facet of the biblical Covenants is something paedobaptists are unable to accept, at least in its full glory.
“…who were the Pharisees in their real setting? Where did they come from? There are no such people in the Old Testament, but when we get to Matthew they seem to be hiding behind every rock and shrub.”
Essay by Daniel Hoffman
If people today know anything about the Pharisees, they know them as the villains of the New Testament. Those who know a little more probably have a conception of the Pharisees as overly strict, eating their gruel with a scowl and casting condemnation in every direction, while Jesus was open and chill. Some might go beyond this and imagine the Pharisees as the perfect (or perfectly bad) model of self-salvation: The Pharisees wanted to save themselves by their good works, but the New Testament (it’s thought) is all about salvation through faith, and works are no big deal.