for the Sake of Truth

Reflecting on media-trends for bibliobloggers . . .

2009-07-04T00:54:00.002-05:00

An excellent article was written regarding media-trends. I'm reflecting on this in a 5-post series here.

Moving the blog . . .

2009-07-01T15:16:00.003-05:00

Blogger has been kind to me, not least because it introduced me to the blogosphere (from a publishing standpoint). I'd like to do a bit more than Blogger is able, so I recently converted to wordpress and I have developed a website at sakeoftruth.com. The content will be similar, but I will be a bit more 'serious' about my blogging. Enjoy!

New Testament Bibliographies

2009-06-24T16:56:00.004-05:00

The following is a collection links to sizable bibliographies for (primarily) NT studies. I've ranked them according to usefulness. I find Denver's most concise and helpful. [See also List of Free Resources].

NT Exegesis Bibliography published (2009) by Denver Seminary (Klein, Blomberg, Hecht)

[See also Denver's OT Bibliography]

A Comprehensive Bibliography of Hellenistic Greek Linguistics by Michael W. Palmer

New Testament Bibliography from Vanderbilt Divinity Library (2003)

Greek Grammar and Linguistics Bibliography by Rodney Decker (Dated)

Dissertation Bibliography by Rodney Decker (He wrote on Greek Aspect in Mark)

New Testament Theology Bibliography by Rodney Decker (Updated 2009)

Working Bibliography for ANRW by Rodney Decker (and others)

Social Scientific Interp. of NT Bibliography by Craig S. de Vos

Socio-Rhetorical Interp. Bibliography by Robbins and Charnon

2 Timothy

2009-06-19T13:24:00.002-05:00

I have the privilege to be teaching through 2 Timothy to a great group of college students in my local church. The letter of 2 Timothy fascinates me. Paul (yes, I do believe it is authentically Pauline) gives us a great glimpse into his priorities as he faces the prospect of an imminent execution!

At this point, I am posting some discussion questions on a blog devoted to the class. I may post study helps or some audio in the future.

Testing links

2009-06-13T07:32:00.000-05:00

Reading

Roman Backgrounds

Nun

So you want to be a scholar?

2009-04-30T08:19:00.003-05:00

I suppose this is a compliment to an earlier post, "Why a PhD?". D. A. Carson gave the following (excellent!) advice to those who might have an inclination toward scholarship at the conference, "The Pastor as Scholar and the Scholar as Pastor." [You can access video/audio of Carson's address and video/audio of Piper's address, both worthy of your time].

The following list is taken from my own notes.

Don't just be a 'quarter-master' (i.e., scholar)
Beware the seduction of applause.

It can come from an academic direction (academic peer approval vs. Divine approval).
It can come from the conservative constituency of your friends ("I'm more conservative than you are.")

Fight with every fiber of your being the false dichotomy of 'devotional study' and 'objective study'.

Be devout in your most critical, detailed exegesis.
Never develop an upstairs-downstairs mentality.

Never forget that there are people out there for whom Christ died.
Happily recognize that God distributes different gifts to various pastor-scholars.

Rejoice even more at scholars who are more productive than you are.
Learn from those who have gone ahead of you to be strategic.

Recognize that students don't learn everything you teach them.

Ask, "What do they really learn in terms of life-long commitment."
They learn what I'm excited about.

Make the main thing the main thing - teaching students the 'how' not just the 'what' - don't just know what is right, but where in the Bible it comes from.
Pray and work for a scholarly vision beyond that which is offered by publishers.

Don't get owned by publishers!

Love the church.
Avoid 'lone-ranger' scholarship.

Francis Bacon said, "Reading maketh a full man; speaking maketh a quick man; writing maketh an exact man." You want to collaborate with others who read; speak with them, and write in their presence.

Be at least as interested in the work of others as your own.
Take the work seriously but not yourself.

The Gospel of Mark

2009-04-15T16:04:00.005-05:00

I recently ran across a blog post by Dr. Mark Goodacre discussing his view that the Centurion's cry in Mark 15:39 is a sarcastic one, intending to say something like, as Dr. Goodacre put it, "Huh, truly this fellow as a son of God!"? This 'ironic' interpretation is supported positively in the article--that is to say that it doesn't seem to be Dr. Goodacre's purpose to offer criticism against the alternative (popular) view at this point.

Whatever the centurion meant, irony is present. That a centurion would utter a genuine confession that Christ is the Son of God carries a certain 'shock value' for the reader. Alternatively, that a centurion would mock Christ with sarcasm with an 'unwitting proclamation of the truth' (to use the words of Cranfield, St Mark, 460) is equally shocking.

There is little doubt that Mark loves irony. One example I enjoy is in Mark 6. After crowds are amazed at Jesus' teaching (6:2), Jesus is amazed at the unresponsiveness of crowds in his hometown (6:6). Mark weaves this theme of 'amazement' through his Gospel to create irony [See: Dwyer, "The Motif of Wonder in the Gospel of Mark," JSNT, 57 (March 1995), 45-59).]

The amazing rhetoric throughout the Gospel of Mark testifies to its unity in composition and (in my view) its veracity. In regard to rhetoric and narrative coherance, I have found Timothy J. Geddert's commentary on Mark to be helpful. It is by no means technical, but I have not found a comparable commentary that exposes the narrative coherance of Mark.

By the way, have you reflected on the content of the centurion's statement? Are you shocked? Isn't that what Mark intended? What did Mark hope his readers would leave his narrative thinking? Believing? Doing? Do you suppose Mark would be dissapointed in your response?

Vote and Pray or Pray and Vote

2008-10-15T08:09:00.003-05:00

I must admit, I hesitate to write any sort of political post because such a post is not the nature of this blog. In any case, the upcoming election for president of the U.S. seems to be significant. While I'm not excited about either candidate, one of the two quite frankly troubles me. Obama's stance on issues of abortion and life is absolutely appalling. Not many want to discuss this, however.

The following article is worth a look: Obama's Abortion Extremism.

Here's the author's bio: Robert P. George is McCormick Professor of Jurisprudence and Director of the James Madison Program in American Ideals and Institutions at Princeton University. He is a member of the President's Council on Bioethics and previously served on the United States Commission on Civil Rights. He sits on the editorial board of Public Discourse.

Be careful little lips . . .

2008-09-30T08:15:00.002-05:00

James 1:19 - "Therefore, my beloved brethren, let everyone be quick to hear, slow to speak, slow to get angry."

Speaking of 'slow to speak', here are a couple of links relevant to the pros and cons of 21st century (cyber) communication. First, a helpful blog post entitled "Shallow Knowledge" deals with the way we learn. As a Bible/Greek student, I find this post highly relevant to Bible Software programs as well. Second, "John Mark Reynolds, public speaker and director of the Torrey Honors Institute at Biola University," addresses the problems of internet discourse and what bloggers can do to raise the level of conversation on the internet in this mp3.

The cliff notes: It seems that for the first time in history, we have a form of communication which is both highly informal and highly permanent. Our 'online' conversations may be with us forever, viewed by anyone (friend or enemy), and left in an obscure corner of cyberspace without any good context.

Be careful little lips what you say!

List of Helpful (or free) Resources

2008-09-10T11:04:00.002-05:00

This is a rough draft which will probably be trimmed up a bit. Some of the resources are less helpful than others but may be free to access.

*---*---*---*---*---*---*---*---*---*

Journals (compiled by the Divinity School at Vanderbilt)

The Bible Today.

The Bible Translator.

Biblica.

Biblical Interpretation: A Journal of Contemporary Approaches.

Biblical Research.

Biblical Theology Bulletin.

Biblische Zeitschrift.

Cahiers De Biblia Patristica.

Catholic Biblical Quarterly.

Elenchus Bibliographicus Biblicus.

Ephemerides.

Ephemerides Theologicae Lovanienses Elenchus Bibliographicus.

Etudes Bibliques.

Expository Times.

Foundations and Facets Forum.

Havard Theological Review.

Horizons in Biblical Theology.

Index to Book Reviews on Religion.

Interpretation.

Journal of Biblical Literature.

Journal of New Testament Studies.

Literature and Theology.

New Testament Studies.

New Testament Abstracts.

Novum Testamentum.

Religion Index One.

Religion Index Two:Multi-Author Works (Rit).

Religious Index Two: Festschriften 1960-1969.

Religious Studies Review.

Review and Expositor.

Revue Biblique.

Rhetorica: A Journal of the History of Rhetoric.

Semeia.

Society of Biblical Literature Seminar Papers.

Tyndale Bulletin.

Vetus Testamentum.

Zeitschrift Fur Die Neutestamentliche Wissenschaft Und Die Kunde Der Alteren Kirche (Znw).

*Excerpted a Vanderbilt Divinity School bibliography, revised 2003. [http://divinity.library.vanderbilt.edu/bibliographies/new_testament.pdf]

Misc. Resources for NT studies:

Aufstieg und Niedergang der romischen Welt (ANRW – “The Rise and Decline of the Roman World). This is actually a series of books which contain various essays by experts on the subject. It contains articles in English among other languages. You may be able to search the index here: http://www.uky.edu/AS/Classics/biblio/anrw.html. Also, Rodney Decker has a running bibliography of relevant articles within this series. You can retrieve this as a .pdf file at: http://www.ntresources.com/documents/ANRW_bibliog.pdf

Australian Biblical Review. Table of Contents and book reviews available at website. [http://www.fbs.org.au/abr.html]

*The Bible and Critical Theory. Published online. [http://publications.epress.monash.edu/loi/bc/index.html]

*Biblica. Full text .pdf files available. Published by the Pontifical Biblical Institute in Rome [http://www.bsw.org/project/biblica/].

*The Denver Journal. Published by Denver Seminary. Available online. [http://www.denverseminary.edu/resources/the-denver-journal/]

*Filología Neotestamentaria. Volumes 7-19 available online. [http://www.bsw.org/project/filologia/index.php]

*Journal of Biblical Literature. Quarterly publications can be accessed online as far back as 2003. [http://www.sbl-site.org/publications/journals_JBL_backissues.aspx]

*Journal of Greco-Roman Christianity and Judaism. Current year available online; past years available in print through Sheffield press. RSS feed available. [http://jgrchj.net/home].

Supplementum Epigraphicum Graecum (SEG). Bibliography of Greek inscriptions updated each year.

* = Available online in part or whole.

Web Resources

http://www.ntresources.com Many resources from Dr. Rodney Decker. Very useful.

http://www.NTGateway.com Mostly links and references for New Testament studies.

http://www.perseus.tufts.edu Texts, maps, and archeology.

http://www.tlg.uci.eduThesaurus Lingua Graecae.

Duke Papyrus Archive: http://scriptorium.lib.duke.edu/papyrus/.

Oxyrhynchus Papyri. Online at: http://www.papyrology.ox.ac.uk/POxy/papyri/the_papyri.html

Pseudepigrapha online at: http://ocp.acadiau.ca/

List of Papyri links at: http://members.tripod.com/~papyri/links-2.html - Collections.

Images of inscriptions at http://epigraphy.packhum.org/inscriptions/ (Packard Humanities Institute – PHI).

Bibliographic Information:

The Denver Journal publishes a NT Bibliography every year. [http://www.denverseminary.edu/article/new-testament-exegesis-bibliography-2008/]

Glynn, John. Commentary and Reference Survey. Grand Rapids: Kregal, 2007. Very useful.

Bibliography from Vanderbilt Divinity School, revised 2003. [http://divinity.library.vanderbilt.edu/bibliographies/new_testament.pdf]

Free Resource

2008-09-01T11:47:00.002-05:00

I have subscribed (via RSS) to a great online journal. Check it out if you haven't already. Much of today's scholarship is becoming available via the web or digitization. I'm sure there will be disadvantages to this trend, but in the mean time, our self-expectations in scholarship must rise with the opportunities that we now have.

Galatians Summarized in One Verse: Galatians 1:1

2008-08-19T19:58:00.004-05:00

"Paul, an apostle not from men nor through the agency of man, but through the agency of Jesus Christ and God the Father who raised him from the dead . . ." - Gal 1.1.

Here Paul affirms that the origin and agency of his apostleship (i.e., the status of being 'sent-by-God-to-preach') rests in Jesus Christ and God the Father rather than mankind. He will later emphasize that the apostolic message itself also has come through the agency of Christ (1:12). As a result, Paul does not seek to please mankind, but rather to be a faithful slave of Christ (1.10). Further, the Gospel message itself is not 'according to man' (1.11), but it has been received through Christ (1.12).

Paul's argument serves to compel these 'foolish Galatians' to be faithful to the true Gospel - the apostolic message received from Christ (and his apostles). But in Galatia, some Jews have perverted this message. Their message is according to man; their 'sent-ness' is from and through man.

In just one verse, Paul touches on the nature of his apostleship (a part of which is the content of the apostolic message) - that it is from God/Christ, not man. He also mentions a core element of the message: the resurrection of Christ by God the Father. As he moves through the next few verses, Paul summarized the apostolic ('from/through Christ') message as follows: Resurrection (1.1); Personal atonement (1:4, note 'us' = personal element); Subsequent rescue (1.4); Accordance with God's will (1.4); Result in God's ongoing glory (1.5).

Fascinating. So much is packed into these first five verses!

Literacy in the First Century

2008-08-14T17:47:00.009-05:00

If most of the first century world was illiterate, could the NT have been written and transmitted so quickly during this time? Or must we assume, as some scholars would suggest, that the NT was written late, the content of which sprang forth from oral traditions which were tens (and perhaps hundreds) of years old?

Carson and Moo, in An Introduction to the New Testament, suggest that "the world into which Jesus was born was highly literate" (p 24). In their context, however, it is important to note that they are avoiding such notions implicit in the questions above, namely, that the NT is late and based on oral traditions. Most scholars (conservative and liberal) have accepted the fact the literacy rate in the Greco-Roman world was low, perhaps 20% or lower (specific stats vary widely). But in recent years, the prominence of a first century 'literary culture' has begun to emerge in research. In other words, there is substantial evidence that even though many in the first century were illiterate, there existed an influential written culture, books, contracts, letters, etc..

For more information, read this fascinating article by Stanley Porter and Andrew Pitts: "Paul's Bible, His Education and His Access to the Scriptures of Israel." This article addresses essential issues for Greco-Roman background studies.

Here are a few 'highlights' I found interesting:

"The first stage is to try to create a scenario in which to place Paul. Though orality was significant in the Greco-Roman world, including the world of Diaspora Judaism, it maintained a complex interplay with literacy and a growing and developing book culture. " (p26).

"As a literate person and a major letter writer (we believe it is impossible for Paul not to have known that he was a major letter

writer, on the basis of simply seeing how his letters compared to other, more typical letters of the ancient world), he probably wrote or had written multiple copies, with copies being kept, with later copies being made from them, and with the copies perhaps forming the basis of his letter collection." (p27).

Regarding Paul and his 'parchments' (2 Tim 4.13): "A likely hypothesis, therefore, is that Paul, or one of his early Christian colleagues, compiled an anthology of significant texts for specific purposes, as liturgical, doctrinal or compositional tools" (p29).

"More than likely, the Greek text was dealt with in terms of individual books and their respective scroll(s)—it did not exist as a single volume until the dissemination of the codex in the second century CE" (p29).

Dealing with question regarding the Scriptures brings up a topic about which I'd like to blog soon: Biblical apologetics, that is apologetics that utilize arguments based on biblical studies, especially original language studies.

By the way, my position is that the books of the New Testament were completed by AD 90-95 (though many of the books were written around the 50s and 60s). I also maintain verbal plenary inspiration.

Greek Progress

2008-08-11T15:35:00.003-05:00

Though I focused on Greek in my B.A. at Calvary Bible College, as well as my M.A. Midwestern Baptist, I find it helpful to review 1st-year Greek semi-consistently. Perhaps this is telling on the time I find to spend in the Greek text itself :( More likely, however, this reveals how hard I studied and reviewed during that first year in Greek (not enough)! But there are always small matters of Grammar about which Mounce (Basics of Biblical Greek Grammar) reminds me. These are usually small things that are easy to forget, such as the fact that the genitive case ending in the second declension is actually omicron, not upsilon, or the fact that the second declension accusative plural ending is actually nu-sigma, not upsilon-sigma. These seem like trivial matters of morphology and grammar, but it seems that these minor details show up here and there as one works through various passages of the NT.

Each time I review 1st year grammar, it seems like something else 'sticks out' as significant. I pick up one more detail which I missed before. And this knowledge of seemingly trivial matters begins to accumulate. I make more connections between issues of grammar/morphology as I move through a particular passage than before. I hope this compounding will continue on the quest to read the Greek NT like a native, of course, for the purpose of accurately hearing God speak in Scripture and proclaiming His revelation precisely to others.

Carson on Preaching

2008-08-04T08:05:00.012-05:00

PreachingToday.com has two parts of a three part series in which D. A. Carson offers 8 significant words for understanding and preaching the Gospel (part 1) (part 2). In part 2, Carson says:

We must help people wrestle with what Scripture says by putting their finger on the text and working it through. The best preaching does that. That means it's not enough just to summarize accurately what the Bible says. That's a good and important thing to do, but it's not enough. Preaching the gospel has to be done in such a way that everything of significance that is said is demonstrably tied to the text. The preacher must constantly say, "The Bible says," or words to that effect. Look at the text itself. Cite it again. Show that the connection is to be made. In other words, there is some preaching that is biblically faithful but does not make the truth demonstrably biblical. In a biblically illiterate age, one of the things that must be done is to show that what is being said is demonstrably the Word of God.

As usual, Carson articulates his point very well. He summarizes a significant point I attempted to make in my previous post: The content of preaching (i.e., content of sermons) should be text-centered, asking and answering the question: "What does the Scripture say?"

A man can preach a biblically faithful sermon about loving others, referencing multiple texts in John, 1 John, and perhaps Romans 5, for example. But if these references become 'stand-alone' proof-texts used by the preacher to 'prove the point' without coming to really understand what each passage says, then a certain power and authority is lost. The problem is not that the selected texts fail to teach the point, namely to love others, but it is that when the people leave the church, they are left saying, "The Preacher says we need to love others," rather than saying, "God has said in Scripture, we need to love others" (although both statements are technically true). Do you see this difference? I count it a successful sermon when people can walk away saying, "God says in 1 John 3:10-23, . . .". When I understand what God said through John in 1 John, in a sense I hear God speak again to me as the word is preached. There is then an authority that compels me to obey. I can say, "I have heard from the Lord, today, and this is what he said." This is the prophetic element of preaching that I fear is being forgotten by many 'Evangelical' preachers today.

Don't Preach the Bible like a Cookbook!

2008-07-31T13:04:00.008-05:00

In a previous post I briefly expounded on 2 Tim 4:1-5 and touched on the significance of faithful pastors who study the Scriptures and teach/apply them appropriately. Soon after this post, I read a brief post by Dr. Rodney Decker about the subject of preaching in particular. Dr. Decker responded to a comment I made about the post saying:

Josh, I hope God raises up many young men with the same concern for biblical preaching. Not just preaching about the Bible, or using the Bible when preaching, but actually preaching the Bible–what the Bible says.

These words express a great concern of mine in regard to popular preaching today, specifically in Evangelical churches. I would like to briefly discuss what I feel is necessary for faithful, effective preaching.

The Bible is not a Cookbook. My wife uses cookbooks to prepare some of our meals. She flips through it, finds something she thinks looks good, reads a recipe, applies it (follows the instructions), and then we enjoy a nicely cooked meal- life is good.

But the Bible is not a cookbook. Now there are times when I have indeed flipped through the Bible, found something interesting, read it, applied it, and 'life was good'. But there is a significant difference between a cookbook and the Bible (besides the greatest difference, inspiration!): Recipes by and large are a-temporal, while the Scriptures, each book of the Bible, are set in time, space, culture, etc.

The circumstances surrounding the author of a recipe usually do not inform the meaning (and interpretation) of the recipe. Who cares if Aunt Edna wrote a recipe while on vacation? The circumstances of Edna, the occasion of writing, the intended reader(s), etc., do not really change the meaning (and understanding) of the recipe. Assuming a knowledge of the vocabulary, grammar and syntax, Edna's recipe is quite straightforward. In fact, in 2000 years, I assume that so long as a person could accurately translate Edna's recipe, they could follow the recipe without regard for the occasion of writing, readers, etc.

But this is not the case with the Scriptures. The original languages are dead. Vocabulary, grammar and syntax, cultural backgrounds, occasion of writing, original readers: these are all essential factors to consider when determining the authorial intent (meaning) of a passage. For instance, if the ancient city of Laodicea indeed imported water from a hot water source and cold water source miles away, than "cold" means something different than most preachers think in Revelation 3. After all, why wouldn't Jesus spit out those who are 'cold' when he spits out those who are 'lukewarm'? Or how about 1 Cor 3 and our the classic 'wood, hay, and stubble' passage? According to Dr. Tomlinson, MBTS, these building materials made a sort of dry wall which was tested by fire by building inspectors. These materials did NOT burn up if constructed correctly. It is actually the precious metals that might melt. If this is true, how does it change our understanding of this passage and the prospect of rewards at the judgment seat?

So is it really a big deal? Well, in a sense, I think that most Christians can read the Scriptures without a great knowledge of Bible backgrounds, original languages, etc., and understand significant truths that God has revealed to us. Thank the Holy Spirit for that, along with faithful translators. But some of the finer details, which often can be mined for precious nuggets of profound truths, are overlooked. Precious insights which enable the believer to see coherence in a book, to see the argument the author is attempting to make, are only rarely stumbled upon without digging deep (or having a teacher-pastor who digs deep) into the text.

Faithful, Effective Preaching. I believe with my whole heart that the most faithful, effective preaching takes place when, as Dr. Decker said, the preacher expounds what the text actually says. Thus the illustrations, the explanations, even appropriate humor, EVERYTHING in the sermon has as its main goal to shed light on what the inspired text actually says and its proper application. But this entails that the preacher must be a true student of the text itself. He is not a clever orator. He is not a stand-up comic. He is not a motivational speaker. And he is certainly not just a good dispatcher of 'Bible-material' (i.e., good at taking what others have said about the Bible and 'sermonizing' the content for a congregation). The preacher must dig, and dig deep. For me, it is those weeks when I have wrestled to the point of fatigue with the meaning of a text that I have felt the Spirit's most powerful influence during the sermon on Sunday.

If this is true, it simplifies the role of the preacher, but also makes the burden to preach heavy. On the one hand, the preacher need not worry about catchy, lengthy introductions, tear-jerking illustrations, and flashy powerpoints. But on the other hand, he must be concerned with what the Bible actually says, and this takes hours of labor. I fear that it is to some extent laziness that prevents many preachers from laboring heavily in the Word of God.

Freedom is Not Free

2008-07-26T15:47:00.009-05:00

This is a picture at the Korean War Memorial in Washington D.C. The phrase, "Freedom is not free," is certainly applicable to more than just the cost of establishing and maintaining a free nation; something about which I will speak in a few moments. But for now, if you are an American, take a moment and consider the cost at which your freedom was purchased.

To the left, you see part of a Civil War battlefield at Gettysburg. You could hardly count the casualties. You see the field from the vantage point of the Union soldiers who defended this hill from the larger confederate army attempting to scale the hill. This was just one battle of many, but a large one, indeed.

The Civil War eventually led to the abolition of slavery in the U.S., although more work was to be done in the realm of societal issues relating to slavery and civil rights.

Still, it is a sobering thought: tens and tens of thousands of bodies lay in this field, American men who willingly sacrificed it all when called upon.

To the left, you see a very small section of Arlington Cemetery in D.C. Countless soldiers have been laid to rest here - more men who sacrificed much for the sake of freedom. As my family and I approached the site, we heard parts of a "21 gun salute" - a funeral going on near by. I couldn't help but feel indebted to those who had shed their blood (or exposed themselves to the risk thereof) for my sake.

As we visited the Iwo Jima Memorial, the following

sight (left) was a nice reminder that freedom is not free.

Three of the six marines commemorated in this picture died at Iwo Jima. They join those who have sacrificed much to maintain the freedoms we enjoy, including the freedom to fly (notice the plane flying high above beyond the memorial).

At one point during my visit to D.C. and the surrounding area, I was afforded the rare opportunity to be inside the chapel at Camp David where the Commander in Chief attends the Sunday Worship services when visiting. Inside, my wife played, "How Great Thou Art" on the piano as I sang the first verse. I prayed (and now pray) that our nation, beginning from the top and trickling right down to all of us, might turn to our Creator which we often acknowledge, and turn to our Redeemer in whom (as a nation) we rarely trust and that we would submit ourselves wholly to Him.

I'm thankful for the freedoms afforded me by this United States of America, but how much more I long that God would grant us revivals in which the Holy Spirit might quicken men and women to repent and trust in Christ. All this for the sake of God and of Christ, for God's honor and glory.

Believers, regardless of nation, race, and language have been granted by God salvation: a unique freedom from the penalty and power of sin, and a freedom to live in submissive obedience to the Creator and Redeemer of our Souls, Christ Jesus. His blood was of greater value than all other blood which has been shed upon the earth, and for the incarnation, atonement, resurrection, and salvation I am eternally grateful.

Hebrews 1:1-4

2008-07-21T15:25:00.004-05:00

In anticipation for an exegesis course I hope to take this Fall, I began translating in the book of Hebrews. I outlined the passage elsewhere and will share two insights here:

(1) In verses 1 & 2, there is a comparison of the agency of God's revelation, in times past through prophets, in times contemporaneous to the readers of Hebrews (then and now), through "the Son." The author then attributes qualities of deity to the Son and says, "[The son has] become as much better than the angels, as He has inherited a more excellent name than they." The rest of the chapter, as well as the rest of the book, contains arguments that Jesus Christ is better than a number of things related to the Old Covenant: Prophets & angels (cf. v1, both of whom were mediators of the Old Covenant), priests/Levitical priesthood, OT Israel (in regard to the 'rest' they never quite received from their enemies), etc.. This superior person, Jesus the Messiah, the high priest and the offering, has all authority and he is worthy of our allegiance, even in difficult times. Dr. Alan Tomlinson (MBTS) has suggested that a central imperative of Hebrews is to hold the confession that Jesus Christ is indeed the high priest, he is the offering, and one's legitimacy as a believer is proved by faithfully enduring to the end.

(2) Hebrews 1:2-4 makes the following assertions about "the Son":

a. Agent of God's revelation

b. Appointed heir over all things

c. Agent of creation

d. Deity, having the glory and nature of God

e. Carries all by his powerful Word (cf. creation)

f. Sat down and the right hand of the Majesty on high (i.e., authority and completion of earth-mission).

g. Made purification for sins (before 'sitting down')

h. Became 'much better' than angels and inherited a 'greater name' (probably refers to his ascension/exaltation: cf. 2:5-10 - Christ became lower than the angels at his incarnation in the sense that he took on the nature of a man, man who was made 'a little lower than the angels', thus at his ascension he "became as much better").

I would appreciate some discussion, especially on the parenthetical comments of letter 'h'.

Why a PhD?

2008-07-15T19:00:00.006-05:00

The more I read Dr. Rodney Decker's blog, the more I find I have in common with him. I was surprised to find that he taught at Calvary Bible College in the early 90s (my undergraduate institution), did not pursue a Ph.D. at a 'prestigious' university, and yet he has proved that good scholarship makes a difference without regard to the location of one's doctoral work. He has contributed to D.A. Carson's Studies in Biblical Greek series of scholarly monographs, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect produced a Koine Greek Reader: Selections from the New Testament, Septuagint, and Early Christian Writers, and has a forthcoming work on Mark and Biblical Greek. Further, Dr. Decker has a helpful website and blog. (Read more about him here.)

I mention this because I have personally struggled with what I am to do in regard to further education. Ph.D.? If so, where? MBTS? St. Andrews? How big a megaphone will a degree give me? Or must I attempt to develop a sphere of influence? Where does this drive to influence others come from? Is it from God, self, or worse? These are some of the questions I feel I must answer.

Regardless, I know others are in the same boat I am, especially in light of a couple of relatively popular posts on religious Ph.D. studies: "Thinking About a Ph.D.?" and "Interested in a NT Ph.D.?". Why not just be concerned about the faithful study and exposition of the Word of Truth (2 Tim 2.15)? Perhaps part of being an 'approved workman' (for some) entails the rigor of research done on the Ph.D. level, regardless of institution. Dr. Tomlinson at MBTS, KC, and Dr. Decker at Baptist Bible College, PA seem to be two examples of professors who are involved in local church ministry while excelling in NT scholarship, though they did not receive their respective Ph.D.'s from traditionally 'prestigious' institutions.

1 Timothy and How to Study Greek

2008-07-14T10:20:00.004-05:00

While I was at a camp last week, I decided I would study 1 Timothy 4:1-5 with nothing but a Greek NT (with a little vocabulary help). Day one I translated. Day two I outlined (sort of diagramed). Day three I listed multiple applications for my life. Having just three days, 45 minutes or less per day (camp is busy), and a wife who was willing to listen proved to be very profitable. So here are a few insights I gained from my study followed by a brief reflection on how to study Greek.

Paul speaks in very strong terms (v1). He charges Timothy under solemn oath, before God, Christ Jesus, His appearing, and His kingdom! Paul means business. Apparently, Timothy needed strong encouragement (and exhortation). Verses 2 and 5 contain 9 imperative commands (in Greek) that all have to do with Timothy's ministry. More specifically, the imperatives emphasize the significance of biblical teaching (and rebuking). The cause for such a charge packed full of imperatives is the fact that "a time will come" when people will turn away from truth and only listen to the teaching that they want to hear (v3-4).

What is the antidote in such times? Men who who will stand up and preach the Word, be ready whether or not it is popular, convince, rebuke, and exhort with all patience and instruction. Further, these men must remain calm in such times, endure suffering that comes with faithful service, and do the work of an evangelist. By heeding these commands, a man will carry out fully the ministry given to him.

Men who will heed these commands are the kind of pastors we need. The time has come: sound teaching is not enduring. Americans are being offered teaching 'made to order' in their churches! I'm afraid many pastors are pursuing easy money, easy ministry, and perhaps fame, but rarely do pastors seem willing to endure suffering for the sake of faithfulness. Yuck. It is my opinion that what we need in our churches most is the great implication of this passage: Pastors who are given to the study of the Word and its clear teaching and application, no matter the cost. The word of God constrains us to learn it well and teach its truths. One cannot heed the commands of 1 Tim 4:1-5 without a growing knowledge of the Word of God.

More to say, but it must wait ......................................

So, about studying Greek: It was refreshing to only have a Greek NT for study. It forces me to wrestle with the parsing, the grammar, the syntax. One of the best Greek students I have known was a female who did not have access to any computer program to help her with her Greek. She spent long hours studying the language with a true desire to know God's Word. Her labors have produced much fruit. Perhaps I should make more time for this simple (yet difficult) kind of study.

UPDATE: It was not 10 minutes after finishing this post when I wandered over to Dr. Rodney Decker's Blog to find a better post on the same subject. I passionately agreed with virtually every word of his post. If you have the time, take a look.

Modern Linguistics and Biblical Exegesis

2008-07-02T09:27:00.004-05:00

I was recently reading The Face of New Testament Studies: A Survey of Recent Research(an excellent resource for the NT student to get 'up-to-date', well at least up to NT scholarship in to 2004).

Stanley Porter, known as one of the leading Greek grammarians today, was one contributor with a chapter on Greek grammar and syntax. Essentially, Porter called for NT students to recognize that Greek grammar and syntax (and thus, exegesis) is an evolving discipline. Now it is not so evolving that we must abandon all previous notions of exegesis. But for Porter, advances in modern linguistics have a lot to say about biblical exegesis. He seems excited about the future of exegesis, though obviously discontent with where we presently stand. He mentions that standard reference grammars are far outdated, and too much scholarship (and exegesis) is based on outdated reference materials (e.g., grammars, lexicons, etc.).

The chapter was packed full of subjects that I haven't studied in depth, but Porter certainly sparked my interest in how modern linguistics may help the exegete (and preacher) of the Word of God. And that is the goal, isn't it? So Porter delivers a wake up call to the one who thinks the biblical exegesis is a rigid discipline, the rules of which are engraved on stone. Questions of verbal aspect and time remain unsettled. Lexicography has a long way to go: inscriptions are being discovered all the time, many of which are documented, but few scholars are noticing.

In the end, I am encouraged that my desire to know Greek like a native finds itself in hopeful times. In light of all of the scholarship that has come before us, advances in computer software, and the collaboration of so many scholars on the (public) web, current exegetes have the opportunity to produce far more in the study of the NT than ever before. One life to live - to the joy of discovering God and His will in the Scriptures.

Blog Transformation

2008-07-02T08:43:00.002-05:00

This blog is hopefully going to begin to provide biblical language students (a few of us in particular) opportunities to interact with each other regarding our studies. Enjoy.

One thing I like about the emerging church

2008-02-27T23:48:00.005-06:00

While I am a 20-something Seminarian, I find it far easier to critique aspects of the emerging church movement rather than affirm what I see as good. Thus, I give the following praise without qualification in an effort to be generous (perhaps until another post beckons me to offer a less generous critique)

Emerging folks often talk about a need to communicate "God's Story" to people. They says, "The Bible is story - the story of how God redeemed man - and there are many stories within that story." At first, I want to say, "Sounds 'far out' (do I smell smoke?) and 'liberal' (an abused adjective, I know)." But I recently reflected on what I see as a major problem in youth ministry and found myself in agreement (I think) with this 'story' talk:

In my observation, many youth ministries are not feeding their students the Word of God in such a way that they teach the youth how to study for themselves. Teens need to know, for example, what God says through Paul to the church at Ephesus. They need to understand that the whole book of Ephesians cries out to the church: "You have been called by God, saved by grace through faith in Christ, and placed into a body of other 'saved folks', all of whom are gifted in special ways to promote unity and the building up of this body!" To get this, one must understand the whole book of Ephesians, not just a couple of verses.

Youth pastors must stop feeding their teens piece-meal devotionals (i.e., here’s five verses from here and there that teach such and such) after which the hearers are left with only a handful of principles (like I can do all things through Christ . . .) and have no idea what that means in the context of (in this case) Philippians 4 – It does not mean Christ helps my three point shooting percentage go up if I pray about it! Paul is talking to the Philippians about his economic situation, being content whether in need or having abundance. His point: whichever the circumstance, I can do all things by means of the one who strengthens me!

The Bible has a story to tell, and many stories within the greater story (I am surpised I can use such language with conviction). While Ephesians is full of “propositional truth” (which I find very helpful and necessary), these truths can only be understood in the context of the whole passage, section, book, etc., and historical situation! We’re too often giving teens a book of rules to follow with verses as references. We need to teach them how to read Ephesians, understand the context and original situation, and apply it to their lives. Rule books can be handy, but they become tedious and disconnected from their source. The Bible lives – the epistles (not just the narrative texts) are vivid (and very true) stories in which God reveals his will, commands that must be obeyed, and truth related to who He is, who we are, and how we ought to relate to Him and others. If we rip verses out of their 'story' (context), we rob our students of the coherance and beauty of a book like Ephesians.

p.s. - Oops, I recognize that while I desired to "give the following praise without qualification," I clearly qualified many of my statements.

Discipleship in the Context of Mark 10

2007-10-09T15:31:00.000-05:00

In 10:13, the disciples rebuked little children for wanting to come and see Jesus (cf. Mark 6:36; 8:4). Jesus teaches the disciples, however, that they must receive the kingdom like a child (10:15). Jesus emphasizes humility, service, welcoming the weak, and protecting the vulnerable (cf. 9:34-37, 42; 10:11-12) (Geddert, 233). This is part of discipleship. In dealing with the rich young ruler, Jesus once again demonstrates that discipleship is costly and requires that one loses everything to Christ (10:21; cf. 8:34, 35, 36, 37). Such a standard seemed impossible to the disciples (10:26) but what God (Christ) requires of them (and us), he will enable them to do (10:27). True discipleship is possible!

At the end of the chapter, Bartimaeus provides an excellent example of genuine discipleship. This blind man (note the irony by comparing the disciples in 8:17-18) comes to Jesus and understands who he is (cf. 10:47) and is healed. It is interesting to note that in the previous healings in the book of Mark, Jesus seems to keep his identity as Messiah secret (1:44, 5:43, 7:36, 8:26). Twice, however, we are told that those who were healed went out and proclaimed it. In fact, 7:36 says, “The more He ordered them, the more widely they continued to proclaim it.” But there is something very different about Bartimaeus’ healing. Mark reports that immediately (euthus) Bartimaeus began following Jesus. This is the true sign of a disciple. Bartimaeus saw Jesus, believed in Him, and followed him 'on the road'. What road was Jesus on? He was on his way to Jerusalem- on the road to the cross! This recalls Jesus' teaching on discipleship in 8:34: “take up your cross and follow me.” Will we do it?

Humilty in Exegesis and Theology

2007-09-27T15:19:00.000-05:00

I am very much from the school that holds the exegesis of the Bible in its original languages in very high regard. We say that we can know the meaning of Scripture (i.e., authorial intent) through a study of the vocabulary, grammar and syntax, literary context (of the passage and entire book), historical-cultural context, etc.. And fortunately for us, we live in a time in which we have a multitude of tools and scholarship to evaluate each of these things.

As dry as such rigorous study may sound, it results in a beautiful, vivid (and accurate) view of Scripture. I simply cannot see Paul's rhetoric in Colossians without understanding the Greek language. If I fail to see rhetoric, double entendres, syntactical structure, etc., I risk failing to see the argument of the entire book. Rigorous study of the parts of a book help me understand the whole. Understanding the whole helps me refine my study of the parts. So I completely affirm the usefulness of this rigorous method of study because I believe God's Word is authoritative and worthy to be understood as fully as possible. We need Bible teachers who can study like this and teach the Word to others. I affirm this school to which I subscribe.

But recently God reminded me of something: No matter how I study (how long, how deep, etc.), only His Word is innerant, not my word about his Word. We (protestants) cry out against the notion that a man could be infallible and declare doctrine perfectly. But many of us, if we were pope, would practically affirm this doctrine of papal infallibility. The pope is fallible unless it is me. Of course none of us would say that, but we hold our interpretations and our doctrines high, sometimes risking their elevation above Scripture itself. Let us be humble, study hard, teach confidently but not arrogantly, and keep asking that God would give us insight into His Word.

Most of all, so long as it depends on us, may we never let division arise in the body of Christ because of differing views on tertiary issues.

Chiasm in Col.1:9-12?

2007-09-20T14:00:00.000-05:00

In this passage, many understand the four participles in 1:10b-12a to modify the infinitive in 1:10a (i.e., "bearing fruit," "increasing in the knowledge of God," "being strengthened," and "giving thanks" all relate to "walking worthy of the Lord."). Thus 'walking worthy' entails the actions of the four participles (which Harris takes as circumstantial).

But if the participles modify the infinitive, would they not appear in the accusative case (cf. 1 Tim 2:8; Titus 3:2)? How do adverbial participles usually modify infinitives. [I'm not sure . . . I'm asking].

The prepositional phrases (en/eis pas) boxed above seem to indicate a few points about the structure of these clauses:

Each prepositional phrase is connected to a verbal (infinitive or participle).
The order 'eis' - 'en' - 'en' - 'eis' may suggest chiasm. If this is the case, it is possible that the phrase 'increasing in the knowledge of God' is emphatic.
The clause containing the participle 'giving thanks' actually begins with the eis pasan of v11b (i.e., 'giving thanks to the Father in all endurance and patience with joy').
If chiasm is present, it may suggest that all the verbals (infinitive and participles) modify the finite verb "be filled" (as suggested above). In this case, the clauses would likely indicate the result of being filled with the knowledge of God's will.

is God's Word boring?

2007-09-01T10:54:00.000-05:00

Is God's Word boring to the average Christian teen (or even adult)? If so, why?

I recently read an article that has got me thinking a lot about this. What do YOU think? Here's an excerpt with the link:

"[Students] would much rather IM about God on a computer, watch The Passion of the Christ to be sensationalized by the gore of the crucifixion, or listen to a CD/MP3 of the latest pop worship music than thoughtfully reflect in God’s Word. These may all be good spiritual tools, but they fail to utilize the mind. Joshua 1:8a reads, “This book of the law shall not depart out of your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it.” The phrase “meditate on it day and night” is a deliberate discipline of chewing on, mulling over, rereading, and processing God’s Word. This is an ongoing intellectual process, engaging the mind to come into a full and proper relationship with the Almighty."

- Kent Millen, "Why Christian Young People Don't Think and What To Do About It."

I'm afraid that Millen is on to something big. Through my own experiences in junior/senior high school, youth group (as a teenager), and youth ministry (4-5 years), I cannot remember too many teens who looked forward to Bible study - maybe to games, maybe to snacks, maybe to friends, maybe to trips, maybe to awards, but not to the joy of digging deep in God's Word and putting it to practice. Now games, friends, trips, etc. are all great, but the school systems offer those same opportunities!

Maybe teachers are fault (i.e., youth leaders, youth pastors, etc.). Maybe we have not clearly communicated the necessity of the Word of God in the Christian life. Some would say that it is just too hard to compete with the 'flashiness' of youth culture. As a result, many try to build flashy youth programs and activities to get students involved. I love Millen's quotation of Spurgeon: "If you have to have a carnival to get them to church, you need to keep having a carnival to get them back."

Now I'm not against 'cool' events or creative ways to get students learning (like Bible Quizzing!), but why don't more Christians (teen or adult) have a natural (or perhaps supernatural) desire to read and reflect upon the Word? Why do I struggle to wake up 45 minutes early to spend time wrestling with God's Word, thinking, "What does this mean and what should I do about it?"

We often claim that Christianity is not a religion, but a relationship. I agree! But a relationship requires communication, and that requires Bible study and prayer! If I'm not reading and reflecting on God's Word, if I'm not spending time in prayer, what does that say about my relationship with my Savior, the Almighty?

What do you think?

[By the way . . . I'm thankful to have a good group of youth at Maywood! This article speaks to a general situation in America, not necessarily to my specific context.]

Purpose of this Blog

2007-09-01T10:50:00.000-05:00

As the title suggests, this blog exists for the sake of truth. I hope that through discussions on this blog, we learn and deepen our convictions about what is true.