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:
“Virtually every time in the Bible that God gives a promise or a kingdom to someone, the first thing he does is ruin the promise by sinning against God.”
A must-read essay by James B. Jordan | www.biblicalhorizons.com
Solomon began to build the Temple of the Lord in the fourth year of his reign, which was 480 years after Israel came out of Egypt, the year A.M. 2993 (1 Kings 6:1).
Seven years later, in the year A.M. 3000, the Temple building was finished (1 Kings 6:38). The many ornate pieces of furniture needed for the Temple were not yet made, however, and during the next thirteen years the palace of Solomon and his royal apartments were built, while the apparatus of the Temple worship was being created (1 Kings 7). Then, in A.M. 3013, both houses were finished (1 Kings 7:51; 9:10).
After Solomon dedicated the Temple and worship began to be conducted there, God appeared to Solomon. This was in the 24th year of his reign. God told him that if he remained faithful, the throne of David would be established over the kingdom of Israel perpetually. If Solomon sinned, however, the rule over Israel would be lost (1 Kings 9:1-9).
“The guardian’s role is to prevent evil; the judge’s role is to deliver from evil, once it has been allowed in.”
An excerpt from James B. Jordan’s commentary on Judges (47-51) concerning the role of Israel’s Messiahs.
What were the judges? They were civil rulers and deliverers of Israel. God is concerned with all of human life and society. It is false to try to limit His interest only to the institutional Church, though as the sacramental body of Jesus Christ, the Church is the foremost earthly “institution.” The judges show us God delivering His people from His and their enemies, in particular in social and political situations. According to Scripture, the civil magistrate bears the sword of iron (as distinct from the Sword of the Scriptures) as a threat to evildoers. A magistrate is a minister of God, no less than a Church officer is, but the magistrate is a minister of God’s vengeance, while the elder is a minister of redemption. (See Romans 13.)
The analogy between human beings and animals, seen throughout the Bible, means that in the animal world there are some who represent the whole.
“A baptism which does not discern between the fruit of the womb and the fruit of the tomb is anti-Christ, denying He has come in the flesh.”
This post follows on from Exposed To The Elements.
An online paedobaptist friend commented that he had never heard sacred architecture offered as an argument for credobaptism before. My experience with the brilliant Bible teaching by the various Federal Vision gents is that I get a principle under my belt, then automatically begin to see its implications for all of Scripture. But then numerous times I would be surprised when no one had thought of applying it consistently. The main offender is paedobaptism. Despite their claims, it is a rite that does not spring naturally from Scripture. In fact, it has to be protected from Scripture, from the very principles I have been taught by paedobaptists.
Why are there four Gospels? There would be so much less confusion — and theological spade work — if there were just the one. The most obvious answer is that each one was written for a different audience, as described here. The least obvious answer is that God was not only writing the commandments in human flesh, He was also “measuring out” the architecture of the Tabernacle in humanity.
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…”