In reading Particular Baptist sources from the classical period of Particular Baptist theology, piety, and practice and from modern proponents of that tradition I have become more deeply impressed with how superficial my understanding was and how great the differences are in . . . Continue reading →
Dispensationalism describes a way of reading the Bible and a system of theology the nearest roots of which are in the 19th century. There have been premillennial (traditionally known as “chiliastic) movements, including some Reformed theologians, since the early church but most . . . Continue reading →
How disgraceful it is for a servant of Christ not to know the command of His Lord, and to pursue some other, useless preoccupation, and fail to take an interest in the things which concern His Lord, who is our everlasting blessedness! . . . Continue reading →
Few Bible interpreters in the history of the church have been as prolific and influential as John Calvin (1509–64). Love or hate him, one cannot ignore him. He wrote commentaries upon much of Scripture. As a humanist, he was a careful, sensitive, . . . Continue reading →
Or if anyone should think this is untrue, I am not going to quarrel about it. After all, I am clearly dealing with Christians, who rejoice over their knowing the holy Scriptures without human guidance; and if that is the case, it . . . Continue reading →
To say that 1 Timothy 2:12 is “difficult” Continue reading
It is common to hear admonishments to read the Bible and interpret it in context; that is, that we ought to avoid detaching a particular verse, story, or portion of Scripture from the immediate and original context in which it was written. . . . Continue reading →
Hans Boersma, Five Things Theologians Wish Biblical Scholars Knew (Downers Grove, IL, InterVarsityPress, 2021). Introduction The idea behind this book is good. The author is right to say that no one approaches the biblical text without a prior commitment to metaphysics. Nevertheless, . . . Continue reading →
Jesus Christ is not the solution to a puzzle, whether that solution is derived by means of a sophisticated homiletical method or a sophisticated hermeneutical method. Jesus Christ is God the Son in person. Someone, not something, is the central subject matter and scope of Scripture. Someone, not something, should be the central subject matter and scope of Christian preaching. Continue reading →
Despite how we know we should feel, even Christians who deeply love the Bible often feel a bit less than enthused if the preacher uses an obscure portion of the Old Testament as his sermon text. Some Old Testament books seem so . . . Continue reading →
And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not commit adultery, Do . . . Continue reading →
We were walking out of chapel after our weekly prayer group and a student said to me, about a sermon he had recently heard, “It was a law-sandwich.” That might not have been the first time I had ever heard that expression . . . Continue reading →
One of the more interesting questions we face each semester arises when we get to the Shepherd of Hermas, which was a wildly popular but almost certainly heretical text from (probably) the mid to late-second century A.D., is why it was so . . . Continue reading →
“Like fingernails on a chalkboard.” Sometimes that phrase captures my response to a bizarre interpretation of Scripture. For example, I recently read a modern commentary on the story in Mark’s Gospel, where Jesus heals a man with leprosy: “Jesus stretched out his . . . Continue reading →
“Thou has pierced my heart with Thy Word, and I have loved Thee.”1 In the last article, we examined Augustine’s vigorous Christ-centered interpretation of Scripture. Another significant aspect of his biblical interpretation is love. For Augustine, the proper interpretation of Scripture leads . . . Continue reading →
The final aspect of Augustine’s hermeneutic that we will observe is this: Augustine believed biblical texts could have more than one meaning or interpretation. Scripture, for Augustine, was not a one-dimensional black-and-white text filled with brute facts of history and bare propositions.1 . . . Continue reading →
On 20 September 2021, T. E. Bunch et al. published what became a hotly (pun intended) controverted article, which claimed to have found evidence of a “Tunguska sized airburst” over Tall el-Hammam, a Middle Bronze Age city in the Jordan Valley near . . . Continue reading →
The epistle to the Hebrews, our one New Testament example of apostolic preaching addressed to an established congregation, illustrates the integration of Christ-centered biblical interpretation with hearer-contoured communication and application. Its exhortation to enduring faith, expressed in the sacrifices of good deeds . . . Continue reading →
While Augustine argues that ‘there are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning and the mode of making known the meaning when it is ascertained,’ it should be evident that the first step . . . Continue reading →
Carolyn Arends wants to give an argument for the benefits of God’s moral law, but she lacks the categories by which to do it. Her argument has only two categories: good/bad, and relationships. The title and subtitle of her essay should alarm . . . Continue reading →