Exegetical Thoughts and Biblical Theology

1. All four gospels record John’s statement that Christ will baptize with the Holy Spirit (and fire, except Mark and John). Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost , and with fire: Mark 1:8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost . Luke 3:16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: John 1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost . 2. Prior to His ascension Jesus prophecied that the disciples would be baptized with the Holy Spirit after a few days. Acts 1:...

Isa. 30:18 caught my attention this morning. The nature and necessity of divine justice has been on my mind because I've been lecturing on the biblical teaching regarding election and predestination. What stirs debate in theological circles generates only praise from inspired writers of Scripture: "Blessed be the God and Father of our Lord Jesus Christ who has blessed us with all spiritual blessings in the heavenlies in Christ, e.g., He chose us in him before the foundation of the world to be holy and blameless before Him, having predestined us in love to adoption as children through Christ to himself" (Eph. 1:3-5). In Isaiah 30:18 Isaiah describes Yahweh to rebellious Israel: "Therefore the LORD waits to be gracious to you, and therefore he exalts himself/rises to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him." That sent me looking for other OT texts connecting justice ( mishpat ) to Yahweh. Three texts stood out to...

God entrusted to fallible, fallen, unsaved humans the responsibility of exercising justice (Deut. 1:16-17). He established the principles by which humans were to judge justly: 1. No favoritism or partiality (Lev. 19:15). 2. No allegation may be accepted without a minimum of two witnesses (Deut. 17:6). 3. When the appropriate number of witnesses are present, and the allegations are found to be true, the judges must pass an equitable sentence upon the criminal, i.e., the punishment is to be equal to the crime (Exod. 21:24-25; Lev. 24:19-21; Deut. 19:21). 4. The judges are to be present when the punishment is meted out so that they are fully aware of the effects of the punishment (Deut. 25:1-3). 5. The witnesses, in the case of capital punishment by stoning, are to be involved in carrying out the punishment (Deut. 17:3-6). This means that if witnesses have colluded and falsely accused someone, they become guilty of murder and, when discovered, will receive the same de...

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:14 KJV) Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ What does it mean to "glory in the cross?" The first rule of interpretation is context, and the previous two verses provide the setting. Galatians 6:12 Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ. 13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh. (NASB ) As Paul makes clear throughout this letter, Judaizers were pressuring the Galatian Gentile Christians to be circumcised. Their purpose in this campaign was to avoid persecution themselves and to be able to boast about making "converts,...

Several years ago, some of my friends highly recommended Ted Tripp's book Shepherding a Child's Heart. I purchased it and read it. I didn't find it significantly helpful. Probably that's a commentary on me, though Tripp's style tends to be repetitious, and I don't do repetitious well. Recently, Lizzy Stetler posted a link to a series of five lectures by Tripp on Child Rearing. Marianne viewed the lectures and encouraged me to. The lectures are fabulous. I particularly resonated with his second lecture "Giving Kids a Vision for God's Glory." Powerful stuff! I heartily recommend any dad (and mom) who is serious about inculcating a Christian worldview (modern term for Scripture's "wisdom") into their children to absorb all you can from these lectures. Here are the links to the five lectures: Session 1: The Call to Formative Instruction Session 2: Giving Kids a Vision for God's Glory Session 3: Helping Kids Understand Authority Sess...

• to guard what I’ve deposited with Him δι᾽ ἣν αἰτίαν καὶ ταῦτα πάσχω• ἀλλ᾽ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν . (2 Tim. 1:12) • to do exceedingly abundantly above what we are asking or thinking Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν (Eph. 3:20) • to cause all grace to abound unto me. δυνατεῖ δὲ ὁ θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν , (2 Cor. 9:8) • to help those who are being tested ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι. (Heb. 2:18) • to save to the uttermost those who come to God through him. ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι᾽ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. (Heb. 7:25) • to guard us from stumbling and present us blameless before his glory ...

Last Sunday I shared a SS lesson with the combined Adult and Young Adult classes at Burlington Bible Methodist Church. I attempted to answer three questions: 1. What does it mean for God to sanctify Himself (Ezek. 38:23)? 2. What does it mean for us to sanctify God? 3. How do the answers to the first two questions relate to the first petition of the Lord's pattern prayer, "Hallowed by thy name?" In this post I share my answer to the first question. As I journeyed through all the OT texts on holiness, I was struck by the following verses. Isaiah 5:16 But the LORD of hosts will be exalted in judgment, And the holy God will be sanctified in righteousness. Ezekiel 20:41 "As a soothing aroma I will accept you when I bring you out from the peoples and gather you from the lands where you are scattered; and I will be sanctified among you in the sight of the nations. Ezekiel 28:22 and say, 'Thus says the Lord GOD, "Behold, I am against you, O Sidon, And I will be...

I was sitting in chapel a month ago and Dad was doing a great job preaching 1 Peter 1:13-16. This is a great text that demonstrates that NT apostles understood the Pentateuch to provide immediately applicable commands for NT believers. Verse 16 is Peter's quotation from Leviticus that buttresses his apostolic injunction to be holy in all your conduct: because it is written, "YOU SHALL BE HOLY, FOR I AM HOLY." I was sitting there with my copy of Biblia Sacra (combined Hebrew & Greek Bible), and I noticed the Greek syntax of the quotation placed "holy" in an emphatic position: ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιός. Just out of curiosity, I decided to look at the syntax of the Hebrew text in the places in Leviticus where this statement is made (Lev. 11:44, 45; 19:2; cf. Lev. 20:7). What struck me as I looked is that Leviticus 19:2 is the only place where the Hebrew syntax exactly matches the Greek syntax of 1 Peter 1:16. וִהְיִיתֶ֣ם קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי (Le...

In Deuteronomy 6:6-7, God says, 6 These words that I am giving you today are to be in your heart. 7 Repeat them to your children. Talk about them when you sit in your house and when you walk along the road, when you lie down and when you get up. ( Holman Christian Standard Bible ) The KJV of v. 7 reads, "thou shalt teach them diligently." When I think of teaching, I think primarily of a setting where one person imparts information to others who do not have that information. That needs to happen, but it isn't what God is talking about in this the classic passage on child training. The word translated "teach" in the KJV means "repeat." By using the word repeat God focuses on the method of instruction, not on the instruction itself. Every teacher knows repetition aids learning. The Master Teacher commands parents to repeat His words (contextually, the Ten Words which are the Ten Commandments) to their children, not just daily, but all throughout the...

Since I require my Advanced Homiletics students to preach either John 3:1-13 or John 3:14-21 as their third sermon, I’ve heard 7 messages on both passages within the last 2 weeks. The frequent occurrence of the verb πιστεύω in John 3:1-21 has caused the issue of what it means to believe in Jesus to resurface in my thinking. The key phrases are • Everyone who believes in him [the Son of Man] (John 13:5) • Everyone who believes in him [the Son] (John 3:16) • The one who believes in him [the Son] (John 3:18a) • The one who does not believe has been condemned (John 3:18b) • Because he has not believed on the name of the only Son of God (John 3:18c) Theologically, I know that for faith to be saving faith it must bear the fruit of obedience to Christ (James 2:22-26). There is no Lordless salvation (Matt. 7:21). But “believe on Jesus” seems so cognitive, so cerebral, so non-heartish … it almost seems to lend itself to a religion of the head apart from the heart. A common answer...

I recently received a question about the Qere readings in 1 Sam 18:14, 22 that appear in BHS but do not appear in the Westminister Leningrad Codex (WLC) and therefore do not appear in A Reader's Hebrew Bible ( RHB ). The questioner wondered why the black dot that normally marks WLC- BHS differences in RHB did not appear there. A fair question, and here, I hope, is a fair answer. According to the WLC 4.10 morphology, there are 56 instances where BHS adds a Qere that is not present in L. The Qere readings in 1 Sam. 18:14 and 22 are two such instances. Although I have not checked all 56 instances in BHS , the few I did check showed that BHS was following a note in the masorah in adding the Qere reading. On page xvi of RHB 's introduction, we said that RHB will mark with a supra-linear solid black dot all known instances where the editors of WLC read the text of L differently than the editors of BHS. Additions of Qere readings to L do not constitute a different reading of ...

Jonathan Edward's The Religious Affections , John Piper's lecture on Preaching as Worship ( TrinJ 16) and my study of holiness in the OT converged in a sermon this morning on Psalm 97. I've been listening to The Religious Affections in spare moments for nearly a year. At times it is brilliant. At others monotonously stuporific. His thesis is that true religion, in great part, consists in holy affections . His biblical-theological support for his thesis is unassailable. (Pdf copy of Religious Affections here .) Edwards defines the affections as " the more vigorous and sensible exercises of the inclinations and the will ." He clarifies this by noting that the inclinations and the will are actually the same thing, just viewed from two different perspectives. It is called "inclination" when viewed from the angle of desire; it is called "will" when viewed from the angle of decision and action. Edwards asserts, rightly I believe, that " there ...

I found this address by John Piper this morning. It resonates with me and challenges me. "Let me point to three biblical reasons for believing that preaching is meant to be and to kindle God-exalting worship. First, I believe it because the Word of God says that everything is to be done in a worshipful, God-centered way: "Whether, then, you eat or drink or whatever you do, do all to the glory of God" (1 Cor 10:31); "Whatever you do in word or deed, do all in the name of the Lord Jesus" (Col 3:17). If everything is to be radically oriented on magnifying the glory of God and exalting the name of Jesus, how much more preaching. Whatever preaching deals with-and it is to deal with everything-it must be done with a view to begetting and sustaining worship-the valuing and cherishing and displaying of the glory of God. Second, I believe that preaching is meant to exalt the centrality of God because the Word says that God himself exalts his own centrality in all that ...

Rudolph Otto was a German Protestant theologian and historian of religion. In 1923 the first English translation of his German work The Idea of the Holy appeared. It has become, as Victor P. Hamilton’s says, “one of the books most frequently referred to in this area [holiness].” I was reading Hamilton's Handbook on the Pentateuch today, and he referenced Otto. In fact, Otto was the only author he referenced in his discussion of holiness in Genesis 1-2 (short paragraph). Frankly, I’m weary of references to this book in contexts where the biblical meaning of holiness is discussed. Scholars regularly pay lip service to it as though it constitutes a signal contribution to our knowledge of God's holiness. Admittedly, Hamilton notes that “Otto does not address … the fact that God’s holiness gives the basis to his moral demands.” But the fact that his is the only work referenced by Hamilton suggests he is significant and worth reading. Today I looked up on the book on Google books a...

I find it a very common practice by theologians to insist upon beginning with God when defining holiness. With the resurgence of trinitarian theology, the focus has been on beginning with God’s trinitarian nature and relationships as the matrix for holiness. Some have gone so far as to assert that if one’s definition of holiness does not work within the Trinity before creation it is incorrect. Logically, it makes sense to begin with God. Clearly, God is holy (Exod. 15:11). He is incomparable in holiness (Isa. 40:25). What interests me is that God does not start our understanding of holiness where theologians think He should. (Who knows where He started Adam’s?!) If we take the canonical order of the Torah as His chosen starting point for preserving His revelation for our understanding, then God starts teaching us about holiness with non-personal items: a day, some dirt, and an assembly. A holy day In Gen. 2:3 God makes the seventh day holy because in it He rested from all his labors. ...

On Tuesday, I was reading Romans 7 as part of my Scripture reading during my personal worship time. Verse 7 stuck out since we are teaching our son, Allan, the ten commandments. Romans 7:7 Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου· τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγεν· οὐκ ἐπιθυμήσεις . What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, " You shall not covet ." (NASB) I was surprised to see that the noun “coveting” = ἐπιθυμία; the verb is a form of ἐπιθυμέω. The standard words for desire, strong desire, frequently translated "lust" by the KJV! Is that what coveting is--desire? So I checked the LXX. It uses ἐπιθυμέω in Exod. 20 and Deut. 5. Then I checked BDAG , Louw-Nida, and Friberg. None of them list “covet” as a sense of ἐπιθυμέω! Then I went to the Heb...

In He Gave Us Stories Richard L. Pratt calls the OT text a three-fold looking glass: a translucent window that opens upon events in the ancient world, a stained-glass window that presents a highly selective, ideologically focused drama, and a silvered mirror which shows us ourselves in others' garb. Pratt’s metaphor deserves the biblical theologian’s regular meditation. Most of us easily forget Scripture’s stained-glass nature and think only of it as a transparent pane, however circumscribed, for viewing God’s Kingdom plan unfolding step by step, phase by phase. Such forgetfulness leads to serious exegetical error. First, we think that because the text does not say the ancients knew something, therefore they did not know it. This is a conclusion unreasonable and unsustainable. The NT off-handedly attributes knowledge to OT characters of which there is not the slightest hint in the Hebrew Scriptures. For example, Jude tells us that Enoch prophesied Yahweh’s coming in judgment with...

I just finished, last night, a journey through every OT text that has any of the cognate Hebrew terms for holiness. There are 823 instances of the following cognates: the verb q-d-sh , the noun qodesh , and the adjectives qadosh and qadesh . I’ve been on the journey off and on for about a month. Three things prompted my study. First, my SS class asked for a study on holiness and its related topics. Second, Dad and I have been discussing the nature of God’s holiness for a couple months. Third, in his book Portraits of God , Allan Coppedge asserts, “A survey of the data indicates that the meaning of holiness has six major components. They [are] the concepts of separation, brilliance, righteousness, love, power and goodness” (p. 51). My previous studies of the concept of holiness had lead me to conclude that holiness at its essence is separateness. When applied to human persons, it is separation unto God from the common and ordinary as well as the sinful and defiling. When applied to God ...

I just learned from Zondervan that the first printing of A Reader's Hebrew Bible has completely sold out (hence the "out of stock" notice on Amazon.com). The good news is that the second printing has arrived and will soon be shipping to suppliers. The second printing includes a significant number of corrections, including the unfortunate tsere-segel problem in Genesis. For a complete list of errata, including the corrections included in the second edition as well as those to be fixed in future printings, click here .

“Why do you have a class that addresses trivial external matters like modesty, gender-distinct clothing, or 1 Cor. 11:2-16? Don’t you know that ‘man looks at the outward appearance, but the LORD looks at the heart?’” ~student 1 Samuel 16:7 But the LORD said to Samuel, “Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” 1 Samuel 16:7 is often used to silence substantive discussion about externals in the life of a Christian and ranks among the most misunderstood and misused texts in Scripture. The context of this verse is Samuel's mission to anoint a replacement for King Saul. When Samuel observed the excellent physical characteristics of Jesse's first son, Eliab, he assumed wrongly that he was God's choice. God corrects Samuel's impression by informing him that whereas Samuel can see only the outside, God can see the inside an...