Look who’s back, back again

For some reason the two computers that I had access to would not allow me to post on here, so that is why I left the blog-o-sphere.  I hope to be posting on Ephesians over the next couple of months, but for now I just want to leave you with the most ridiculous video I’ve ever seen Koine. I found this on bibtheo.blogspot.com.

Other than looking up worthless videos I have been researching the four commentaries on Galatians that I have been eagerly anticipating. Doug Moo will be doing the Baker Exegetical, Tom Schreiner will be doing the new Zondervan Exegetical Commentary Series, Brian Vickers will be doing the new New Covenant Commentary Series, and Mark Seifred will be doing his in German with an English version following afterwards.  As I was writing this blog I stumbled across a list of other forthcoming commentaries; here’s a list of names that interested me:  Baker–Ephesians (Frank Thielman), Colossians/Philemon (Greg Beale), Pastoral (Stanley Porter), Hebrews (D.A. Carson), James (Dan McCartney), Brazos–Jeremiah (Kevin Vanhoozer), ICC–Mark (James Dunn), Luke (Richard Baukham), Philippians (N.T. Wright), Thessalonians (Karl P. Donefried), NIGTC–John (Richard Baukham), Acts (Stanley Porter), Romans (Richard Longenecker), I-III John (D.A. Carson), Pillar–Romans (Colin Kruse), II Corinthians (Mark Seifred), Galatians (D.A. Carson), Hebrews (Peter O’Brien), Revelation (D.A. Carson), PTW–Revelation (Jim Hamilton), Two Horizon Series (which will hopefully be a helpful series for doing biblical theology, really looking to see what comes of this)–Galatians (N.T. Wright), Zondervan Exegetical–Romans (Frank Thielman), Pastorals (Greg Beale).  These are not official just rumored on some website I found.

A New Blog from an Old Friend

Noah Evans is back in the blogging world with his NT Studies blog.  His first few posts take an exegetical look at key biblical texts cited in discussions over the nature of scripture.  A little taste from his post on the “Word of God”:

…God’s words or voice or message are always tied to God himself, not a written book. If we are thinking along New Testament lines, I believe that we would see the Bible as a manifestation of the word of God, not the final and only word of God. Ultimately, God’s word is God’s own voice and speech to his people.
Why is such a difference of language so important? Does it really matter that people call the Bible the “Word of God” with no reference to the New Testament? I believe that extra-biblical language is very helpful and necessary. But to misuse a term that is used repeatedly in the Bible leads to confusion about the nature of Scripture. If you grow up and are educated in a Christian environment where the Bible and the “Word of God” are the same thing, you will naturally assume that the term, when used in Scripture, explicitly refers to Scripture. And you will go around saying how the Bible stands eternal, how it will never fade, how it is sharp and quick, how it is living and active, and on and on. Never mind that this was never the intention of the authors when they used the term.

ETS Registration Now Open

The Evangelical Theological Society’s annual conference will be held at the Rhode Island Convention Center this year, and from the looks of it, will be one worth attending. This years theme is “Text and Canon.” The Tentative Program Schedule can be found HERE.

The four plenary sessions are as follows:

“Old Testament Text” – Peter J. Gentry

“Old Testament Canon” – Stephen G. Dempster

“New Testament Text” – Daniel B. Wallace

“New Testament Canon” – Charles E. Hill

Registration and hotel information can be found HERE

Philippians 1:12-26

So I’ve been trying to post this for like 2 weeks but I’m tech retarded so its had to wait.  I finished Schreiner’s book on interpreting the Pauline epistles, and I highly recomend it to anyone who’s had greek; his sections on diagraming and tracing are easy to understand.

In this section of Philippians we see Paul’s desire for the gospel to spread.  In verses 12-13 Paul tells the Philippians that despite what one would expect, the gospel has advanced while Paul is imprisoned.  Verse 13 gives good indication that Paul was imprisoned at Rome when he wrote this letter since he speaks of the praetorian guard and emphasis all of them (indicating that there were more than just a few).  The people of Rome have become aware that Paul has been put in prison because of his belief in Christ, and I think that we can infer that some have believed on him.  Not only has the gospel spread b/c of Paul’s circumstances, but the church has become bold to proclaim the gospel as well since they have seen Paul suffer for the gospel.

In verses 15-18a Paul expresses that there are rival motivations for preaching the gospel in Rome.  Some preach with good motives knowing that Paul is there for the defending the gospel, and others preach from impure motives thinking that they can afflict Paul.  These only think that they can cause Paul trouble, but we see that Paul rejoices over the proclamation of the gospel.  These people proclaiming the gospel are indeed Christians since the relative pronoun refers back to brothers in verse 14, and since Paul is rejoicing the gospel they proclaim must be the true gospel.  Why and how they are causing Paul affliction is unknown, but Paul is willing to suffer at the hands of both believers and unbelievers for the spread of the gospel.

Most translations have the word deliverance in verse 19, but I think salvation is more appropriate.  The word is soteria which is always translated as salvation, and this is an allusion to Job 13:16.  If we consider Job, we see that Job is in contention with God, and that his salvation is vindication before God.  I think that is the same here in Philippians; Paul is not speaking of his deliverance from prison, but his vindication before.  If this is true then we see that living the Christian life is not about individualism.  Every member of the church is responsible for each other.  Paul is confident that he will not be ashamed when he meets Christ, and knows that even in his death Christ will be glorified.

Paul now digresses here and discusses his own view of life and death.  Paul believes that it is better to die in order to be with Christ, but he is also sure that the Philippians still need him.  He also knows that if he continues to live it will be full of laboring for the gospel.  In the end, Paul decides he would rather continue to live in order to help the Philippians in their walk with Christ.  We see in this section how important the gospel and the church was for Paul.  He would suffer all persecutions and hardships in order for the advance of the gospel in the world and in the lives of believers.  Much of the American church, including myself, have sought our own comfort over the spread of the gospel.  Paul calls us here to put aside ourselves and do the work of the gospel.

New Dean @ Boyce, New Blogger @ the 319

This is Jacob now joining the blog.  I first want to say that I too am excited about Denny Burk taking over the position of Dean.  He appears to be committed to being academically rigorous in the pastoral office.  Hopefully that will be rubbed off onto all the students.
Before I decided to join this blog I considered whether I wanted to blog again and whether or not I could add anything to it.  I’m not really into the blogosphere, but I think I might be able to add a little on here.  I thought about what everyone else writes about on here:

Brady-Culture
Moats-Art
Josiah-Theology
Galyon-Correcting misinterpretations

and I hope to being posting about interpretations of books mostly from the New Testament.  I have been teaching through the book of Philippians this summer at my church in Knoxville and will begin to post my lessons on here.  I will be taking Romans from Dr. Schreiner in the fall and hope to post some of the lecture notes on here.

I’ve spent most of my summer reading and going to bdubs.  I’ve been reading Waltke’s OTT, Harry Potter (on book 5 now), New Covenant Theology, Biblical Theology (Wheaton Conference), and Dr. Payne’s dissertation.  I’ve been reading through Silva’s, Theilman’s, and Hawthorne/Martin’s commentaries.  I have also been working through O’Brien’s magnificent commentary on Philippians.  These will be my main influences as I post my lessons.

To begin with I want to discuss the background of Philippians.  Silva makes some good arguments the make possible a Roman imprisonment, and I have taken the position that Paul is writing from prison at Rome.  Paul is writing to the church at Philippi which is a Roman province.  Philippians was written for several reasons including: warn of false teaching, promote unity, encourage in the faith, report plans, and give thanks.  The issue of Paul’s opponents will be discussed when those sections arrive.
Paul begins Philippians in the typical fashion of his day with a salutation and thanksgiving.  Paul adds Timothy as a cosender, but that is merely to say that Timothy agrees with this letter and to add to Paul sending him in chp. 2.  Paul writes in the first person too much to be otherwise.  Paul identifies them as slaves of Christ anticipating his discussion on humility in 1:27ff.  I recognize the possibility of an Hebraic understanding of “doulos” (a title of privilege) but find it to be a weak argument. Paul mentions union with Christ which is significant throughout the letter, and mentions the elders and deacons suggesting there may be some problems between laity and elders.  Paul adds grace (”charis”) and peace.  Most letters would have add “chairein” but paul insteads add the theological “charis”.  These flow from God our Father and the Lord Jesus Christ.  Here Jesus is identified with Lord in the Old Testament and with God the Father which will be significant for the Christ Hymn.

Paul opens this warm letter with a joyful thanksgiving and prayer.  Paul’s prayer is joyful because the Philippians have always been and continue to be helpers in the gospel, whether it be through encouragment, prayer, financial support, or sharing the gospel as well.  Paul give thanks because he who began a good work in them will continue to complete it until he does so on the day of Christ’s return.  Note the contrast here from 3:12-16, where some appear to have already become perfect, or so they think.  We see here that all of salvation is from God: he began it, he continues to complete it, and he will complete it on the day of Christ.  We also see Paul’s confidence that nothing can thwart God’s purpose in bringing the church to completion.

The next section shows Paul’s affection for the church at Philippi.  In fact verse 8 says that Christ’s love for the church comes to them through Paul.  The Philippians have been partakers of grace with Paul.  This grace is imprisonment and defending the gospel.  They have shared in Paul’s suffering in both supporting him and experiencing it themselves.  Therefore Paul is highly affectionate for them.  Our temptation is to see difficulties in life as things gone wrong, but they are also means of grace.  We must not look for sufferings in order to be spiritual, but they will come on their own.

Verses 9-11 is Paul’s prayer for them.  Paul prays for them to increase in knowledge and all discernment.  Knowledge is knowing God through Christ in an intimate way and knowing His will revealed in Scripture which leads to obedience.  Discernment is how to act in situations that are not specifically mentioned in Scripture.  Here we see that we are not to seek some mystical voice from God when we are faced with decisions in life.  Instead we look at our options and make the wisest decision.  We are to make the decision that is excellent.  This will lead us to a life that is pure and blameless.

“Fishers of Men” and the Post-exilic restoration of Israel: Was Jesus Referencing Jeremiah?

“Matthew 4:19 - “Follow me, and I will make you fishers of men.”

Jeremiah 16:14-16 - “Therefore, behold, the days are coming, declares the LORD, when it shall no longer be said, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’ but ‘As the LORD lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land that I gave to their fathers. Behold, I am sending for many fishers, declares the LORD, and they shall catch them.  And afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks.”

When reading through Jeremiah last week this verse caught my attention, not merely because Jesus uses similar imagery to Jeremiah, but because of the context in which he does so.  Reading the Matthew passage in isolation from the pre-ministry narrative of Matthew would seem to give way to an understanding of the text as a clever object lesson employed by Jesus.  He makes a connection between something they know well and a larger scale mission into which he is calling them.  While I agree with this interpretation of the text, I do think it possible to see a fuller meaning behind Jesus’ illustration.  Could Jesus not have been illustrating as well as referencing Jeremiah?  I not only think this possible but believe it is exactly what Matthew understood Jesus to be doing.  A look at the context of this passage as well as the Jeremiah passage will be helpful.

In Jeremiah the context is a promise of post-exilic restoration for the nation of Israel. Jeremiah 16 speaks of the LORD’s judgment on Israel for their idolatry. This pronouncement ends with a promise of exile, “Therefore I will hurl you out of this land into a land that neither you nor your fathers have known, and there you shall serve other gods day and night, for I will show you no favor.” (16:13) But in order to show Israel that he is the LORD, he promises not to leave them in this land, but to one day “Bring them back to their own land that I gave to their fathers.”(v.15b) This is the context for which we see this fishermen language. But in what way does a promise of post-exilic restoration relate to this passage in Matthew?

As I discussed in my paper on the pre-ministry quotations of the Gospel of Matthew, a majority of the quotes come from the OT context of post-exilic restoration.ndeed the OT passage quoted only four verse before Matthew 4:19 comes from Isaiah 9:1-2; a passage that Craig Blomberg says refers to the blessings the regions of Zebulon and Naphtali would receive by way of those returning from the exile. (Comm. On the NT usage of the OT, p.18) In fact the quotes from Matthew 2:15, 2:18, 3:3, and 4:15-16 all have an OT context of talk about the exile.The Temple and the Church’s Mission, 174) He is indeed sending the fishers to catch men, bringing them to the one who has in himself brought true restoration and rest to Israel.

What do you think, was Jesus referencing Jeremiah?

How Should We Read Hebrews 11?: A Challenge to the Exemplary Approach (Part 2)

To quickly summarize part 1 of this post, I believe that Hebrews 11 has often been read in isolation from its immediate context in the letter. There is no doubt that the examples of faith given in Hebrews 11 are meant to be an encouragement to the author’s persecuted audience, but is that all they are? In other words, is Hebrews 11 a hodgepodge of Old Testament heroes intended to overwhelm us with encouragement from the saints of old? Of course these examples should encourage us, but is the mass number and order of these examples accidental? I think not.

I hope to propose a fuller reading of Hebrews 11, one in which the examples of faith play into a grandeur “lesser to greater” argument. By lesser to greater I mean that the saints of old are shown to have great faith while they had experienced lesser revelation than we now have. They saw far off what we have now seen fulfilled in Jesus. We now have, in Jesus, both a greater example of faith and greater revelation of the promises of Old. It is our position in redemptive history that gives us this privilege.

My reason for reading Hebrews 11 as part of this greater redemptive-historical argument is that these great men of the faith are listed in chronological order, having faith in future realities, and showing types and redemptive allusions in their persons and actions so as to point to the founder and perfecter of our faith. These evidences along with the eschatological fulfillment of redemptive history spoken of in Hebrews 12, seem to show that the author intended Hebrews 11-12 to be read in a redemptive-historical manner with Jesus, the mediator of the new covenant, as the one which we should be looking to.

In order to offer evidence for this particular reading of Heb. 11, I will take a look at four different reasons for why we should read Heb. 11 as part of a “lesser to greater” argument:
The Chronological Ordering
Faith in Future Realities
Types and Redemptive Allusions
The Mount to Which We Have Come (Heb. 12)

I’ll hash out these four evidences in part 3 and then draw out the implications for Christian living in part 4.

How should we read Hebrews 11?: A Challenge to the Exemplary Approach (Part 1)

Growing up my chief exposure to the book of Hebrews came from Hebrews chapter 11. There were two reasons why this chapter was referenced or taught:

1. Verse one gives us a nice little definition of faith

2. The rest of the chapter gives us examples of men and women (shout out to Rahab and Sarah) who lived out this faith

My understanding of how Hebrews 11 should be read and taught has been heavily influenced by this approach to the chapter. I had no problem with seeing Hebrews 11 as a simple exemplary listing of great men of the faith, but I did however get bored in Sunday School when the teacher would take a look at one example per week. We were shown the example of the person’s faith and then encouraged to follow in their footsteps.

There were however, a few questions that came up while looking at Hebrews 11. For one thing, why so many examples? Why did the author have to give so many examples in chronological order rather than just giving a couple really good examples? I was told that this was just part of the author’s argumentation, he had to be thorough in his giving of examples to emphasize his point. Then there were the passages that spoke of future promises that they trusted in and looked forward to; these verses the teacher often skipped over: v. 10, vv. 13-16, v. 26, and vv. 39-40. I witnessed some impressive evasive maneuvers from various teachers when asked about the meanings of these verses. Perhaps the best answer they could conjure up was that we should follow their example in looking forward to heaven. Another question that just recently appeared relevant to me was why stop at the end of chapter 11? Could chapter 12 shed any light on the meaning of chapter 11? For the most part I was, if for no other reason than mere practicality, taught to respect the God-ordained chapter divisions.

To say the least, the exemplary reading of Hebrews 11 does not seem to fall in line with the flow of Hebrews. I see Hebrews 11 as the integral corner piece to the redemptive historical puzzle laid out in Hebrews 11-13. This chapter begins the last great “lesser to greater” argument from the writer. While Hebrews 11 does contain examples of faith, their examples are part of the lesser to greater argument. If they showed such great faith when they did not yet receive what was promised, how much greater faith should we have now looking to Jesus, the fulfiller of what what was promised?

I’ll hash this out a little bit more in my next post.

Linkage: New Southern Baptist Journal of Theology and More. . .

• The Spring 2008 edition of the SBJT (Southern Baptist Journal of Theology) was just released today.

The Journal articles include:

• • Editoral: Stephen J. Wellum, “Reflection on the Kingdom of God”
  • Graeme Goldsworthy, “The Kingdom of God as Hermeneutic Grid”
  • Peter J. Gentry, “Kingdom Through Covenant: Humanity as the Divine Image”
  • Jonathan T. Pennington, “The Kingdom of Heaven in the Gospel of Matthew”
  • Brian Vickers, “The Kingdom of God in Paul’s Gospel”
  • Russell D. Moore and Robert E. Sagers, “The Kingdom of God and the Church: A Baptist Reassessment”
  • Todd L. Miles, “A Kingdom without a King? Evaluating the Kingdom Ethic(s) of the Emerging Church”
  • The SBJT Forum

The articles linked can be viewed online in PDF format; to inquire about getting the entire journal e-mail journaloffice@sbts.edu

• Harold Best, former emeritus professor of music and dean emeritus of the Wheaton College Conservatory of Music, will be lecturing at Sojourn Community Church as a part of their Cultivate Beauty art and film festival. Dr. Best is a renown lecturer, artist and author of the books, Unceasing Worship and Music Through the Eyes of Faith. (HT: Sojourn Music)

• The guys at Christians in Context provided a really neat link to some resources by G.K. Beale on Revelation and Biblical theology which also includes a list of good books on the topics.

A Reader’s Hebrew Bible

Yesterday Justin Taylor linked to the new Reader’s Hebrew Bible from Zondervan.  Today he posted some more information about the resource.  If any of you who have taken Hebrew are like me, its hard to stay on top of all the Hebrew vocab.  The new Reader’s Bible allows you to focus on grammar and parsing instead of having to check your lexicon every other word.  The reader includes footnoted definitions for all Hebrew words that occur 100 times or less.  I’m sure I’ll keep this handy next semester.

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