or The Time Appointed by the Father
The Bible is a musical book. It plays the same tune over and over again. However, much of modern Bible scholarship refuses to be caught up in the flow, instead limiting its practice to the particulars. Instead of recognising themes and motifs, it boils down to ”Look, there’s another B flat.” The historical-grammatical method is an instrument which refuses to submit to the music for fear it might get carried away.
Peter Leithart follows the tune concerning the meaning of stoicheia. He has not only identified a B flat, but how it is used in the literary composition – its significance in the Covenant tune as it is presented to us by God, and as it plays out in history. I’ll quote his post, and then I will allow the same tune to carry him somewhere he does not want to go.
James B. Jordan discusses the Confessions and Confessionalism with Steve Wilkins.
“Open the Bible and let the lion loose…”
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“Truly, truly, I say to you, (Transcendence)
the Son can do nothing of his own accord, (Hierarchy)
but only what he sees the Father doing. (Ethics)
For whatever the Father does, (Oath/Sanctions)
that the Son does likewise.” (Succession)
The premise that the entire text of the Bible has a common structure, one which operates at multiple levels, has many implications. Besides the fact that this is clearly a miracle, there is the question of why such a limitation would be placed upon the Words of God.
Jesus’ reference to Daniel 7 in Matthew 26:64 (and Mark 14:62) is a source of some confusion. To figure out what is actually going on in Daniel’s vision, we have to go back to Leviticus 16. James Jordan writes:
…when Jesus calls Himself “the Son of Man,” He is referring to Ezekiel, not to Daniel 7 (except perhaps indirectly). Jesus is the Greater Ezekiel. Christians are those who are “like the Son of Man,” like Jesus.
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him… (Matthew 2:1-2)
An atheist recently declared to me that a cumulative reading of the Bible makes no sense, since the Bible is not a single book but an anthology. I agree, but this “anthology” is indeed a single work because it was compiled by God. Without that foundation, the significance of much of its detail appears redundant. A good example is the wise men from the east in Matthew 2.
“The Lord’s Table is for dangerous people.”
If you are going to baptize infants, it makes sense that you would also allow them to take Communion. Baptism brings one into the priesthood (through the Laver) to the court of God, and Communion is fellowship in the priestly kingdom. To unite the two is consistent—as consistent as the two pillars flanking the threshold of Solomon’s Temple.
or Semina Divina
And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” (Mark 5:30)
We aren’t told in Genesis 9 what Ham’s intention was when he “uncovered” his father, Noah. Peter Leithart and James Jordan both present some fascinating insights (which differ from each other), but perhaps there is a solution elsewhere in Genesis, which, combined with both these possibilities, offers something new.
“And as he prayed, the appearance of his countenance was altered, and his clothing was white and glistening.” (Luke 9:29, King James 2000 Bible)
The Tabernacle was covered in three layers: linen, red-dyed ramskin, and a third layer of tachash. What’s tachash? The word is a mystery, and there have been many suggestions concerning its meaning, from unicorn to dolphin. But perhaps that mystery has now been solved. And the glistening solution is nothing like you’d imagine in a million years.
Busts of Vespasian and Titus in the British Museum
or The Coming of the Father and the Son
The chief priests answered,
“We have no king but Caesar.”
So he delivered him over to them to be crucified.
Is there any significance in the fact that apostate Jerusalem was destroyed by two generals, a father and a son, founders of a new Roman dynasty?