Reading the Prophets

For the past 9 months, I have been working my way through the prophetic books during my devotions, spacing them with some Psalms and New Testament epistles.  Although in future I will be organizing my Bible reading system differently, it's been interesting to read so many prophets at one time.  The following notes from the post "Some Guidelines for Reading Prophetic Literature" by Julian Freeman crystallized thoughts that have been forming in my mind over the past months.  Some of the comments could be understood in a number of different ways, so this isn't an endorsement of his blog because I haven't read it extensively.  The comments definitely do a good job of summarizing how to study the prophets and will go into my file of "Things to Refer to Later."  

1. Because prophets speak mainly to their own day, we need to make sure we understand their day
2. Don’t be afraid of (good) Study Bibles and commentaries
3. Read a whole prophetic book rather than just sections; main themes and rhetorical strategies are important for interpreting the various parts
4. Use a cross-referencing system to see how the NT interprets / borrows the passages you’re reading
5. In apocalypse, remember the big picture: This world is messed up beyond repair and exists in a state of turmoil until God intervenes by judgement, bringing victory for the good, which ushers in a time of peace, where justice reigns
6. In highly image-driven apocalyptic sections, always remember that the author’s main purpose was to effect change in his contemporaries; if our interpretation doesn’t include a call to holiness in the present, our interpretation is wrong
7. Always look for the persistence of hope: the shining of the light of redemption through the dark clouds of God’s judgement; this is where the nature of our God is magnified—this is where we see the cross
8. Because the prophets write to a people in a different covenantal  relationship, the application is less direct; the application will spring from the heart of God revealed in his dealings with his people
9. Application should always be done through Jesus, the one who lived our righteousness, became sin, and took our curse so that we could know the hope & blessing the prophets extend to the righteous.
10. Prophecies of judgement, showing us the wrath of God toward sin, and what we truly deserve, should always make us more thankful for the cross.

 Freeman cites How to Read the Bible for All Its Worth by Fee & Stuart, Introduction to Biblical Interpretation by Klein, Blomberg, and Hubbard, An Invitation to Biblical Interpretation by Kostenberger and Patterson, and Knowing Scripture by R.C. Sproul.

"To You It Has Been Given to See"

The mornings this week have been delightfully occupied with a low-stress, confidence-boosting Greek translation class.  Armed with our Greek readers’ edition New Testaments and a couple of translation aids, the professor, the other student, and I read selected passages from the New Testament .  By Friday, we will have translated [fut pft act ind] selections from every New Testament author except Jude.  Part of the beauty of the class has been seeing connections between passages I wouldn’t have imaged were connected, such as Matthew 13 and I Peter 1.

Matthew 13:10-17

And the disciples, approaching him, said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given….For this reason I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor understand.  And the prophecy of Isaiah has come true in them, saying: ‘Hearing you will hear and never ever understand, and seeing you will see and never ever perceive.  For the hearts of this people are insensitive, their ears are hard of hearing, and their eyes are closed: Lest they should see with their eyes, and hear with their ears, and understand with their hearts, and turn, and I would heal them.’  But blessed are your eyes for they see, and your ears for they hear.  For truly, I say to you that many prophets and righteous ones longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” [author’s translation]

The parable of the soils and the interpretation of the parable of the soils bracket this paragraph.  The different types of soils represent different kinds of people, some to whom it was given to know the mysteries of the Kingdom of Heaven and some to whom it was not given to know the mysteries of the Kingdom of Heaven.  We can see examples of these two types of people in Matthew.  The disciples do not initially understand Christ’s teaching that He will die and rise again, but as He continues to explain His words to them, they understand that He will die for sin and rise again.  They were able to understand Christ’s teaching because God had given them sight and hearing.  In contrast, the Pharisees listened a great deal to Christ’s words, but never saw or heard what He was saying because God had not given them sight or hearing.

Christ uses a play on words with see and hear.  Through most of the paragraph, those who don’t see and hear are not God’s people.  The disciples are different because they are God’s people who see and hear.  However, in the final sentence of the paragraph, Jesus speaks of sight and hearing in a technical sense meaning to see the fulfillment of what was promised in the past.  The prophets did not see the mysteries of the Kingdom of Heaven, not because they did not believe them, but because they did not see it happen during their lifetime.  They believed that God would provide a sacrifice for sin, but they did not see it happen.  The disciples see and hear not only in the sense that they understand mysteries of the Kingdom of Heaven, but also in the sense that they see the mysteries of the Kingdom of Heaven fulfilled. This kind of sight and hearing was desired but never experienced by God’s people in the Old Testament. 

Roughly 30 years later, one of the seeing and hearing disciples, Peter, wrote these words:

“Concerning which salvation, the  prophets, having prophesied, sought out and inquired concerning the grace which is for you, trying to find out at what time and in what circumstances the spirit of Christ in them was predicting the suffering for Christ and the subsequent glories.  To the prophets it was revealed that they were not serving themselves but you….” [I Peter 1:10-12, author’s translation]

Peter comforts the suffering believers by reminding them of their salvation.  This salvation, he explains, was something that the prophets tried very hard to understand.  They desired to know when and how Christ would suffer and be glorified.  But, in God’s plan, the prophets were ministering to God’s people in the future who would understand.  The prophets longed to see and hear what the disciples saw and heard, the fulfillment of the prophecies of the Kingdom of Heaven.

Here we are: New Covenant believers who are blessed with an understanding of God’s plan that the prophets only dreamed of.  Look what God has opened our eyes to!  See how much of His plan He has shown to us!  Are we not greatly blessed?  And ought we not to praise the Father for opening our eyes?

Eschetological Living

This post is a follow-up to The Cross in Redemptive History (May 24, 2012).  That post detailed some changes in my thinking regarding the centrality of Christ and the cross not only to salvation and sanctification, but to theology.  The cross was The Fundamental Shift in God's plan for His people.  The changes that took place there were more dramatic than the changes which will take place in the future when our bodies are raised and we enjoy the presence of God in heaven.  The cross began the process of the re-creation of God's people and world.  The cross fulfilled God's promises, some of which we have yet to experience fully.

It seems in Scripture, that the fulfillment of God's promises is tied to what we term eschatology.  Eschatology is defined as the study of last things - and "last things" is generally defined to mean the judgment and end of the world and the return of Christ.  Other terms which can be used synonymously with "last days" are "latter days," "those days," and "the days are coming."  Scripture does use "last days" terminology to refer to the wickedness of the world (2 Timothy 3:1, 2 Peter 3:3), but often, Scripture ties "last days" terminology to the fulfillment of God's promises.

"Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah." (Jeremiah 31:31)
"But this is the covenant that I will make with the house of Israel after those days, declares the LORD." (Jeremiah 31:33)
"Even on the male and female servants in those days I will pour out my Spirit." (Joel 2:29)
"And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh...even on my male servants and female servants in those days I will pour out my Spirit and they shall prophesy." (Acts 2:17-18)
"For this is the covenant that I will make with the house of Israel after those days, declares the LORD" (Hebrews 8:10)
"This is the covenant that I will make with them after those days, declares the LORD." (Hebrews 10:16)
"Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days He has spoken to us by His Son." (Hebrews 1:1-2)

When reading these verses, and others like them, it seems that the New Testament writers meant more by "last days" than simply chronology.  It seems that they saw the "last days" as the time when God fulfills His promises.

Today, we often hear that we are "living in the last days."  This can be presented to mean that we are living chronologically near the end of the world and the return of Christ.  However, the phrase is packed with much greater significance.  To live in the last days means to experience the fulfillment of God's promises.  To live in the last days means to receive revelation from God through the living Word, Jesus Christ as recorded in Scripture.  To live in the last days means to have the permanently indwelling Holy Spirit.  To live in the last days means to enjoy a covenant relationship with God as His people through the salvation provided by the New Covenant.  Much of Christianity views the "last days" as a terrible time of godlessness which believers fear, but in the "last days", God gives to His people such glorious blessings as would have been unimaginable before the cross.

Creation, Light, and Re-Creation

Here is a beautiful theme in Scripture that I ran into yesterday while studying Christ's kingship.  It reminded me of God's creative use of word pictures to communicate something that is bigger than words.  The following paragraph came from a fat book of theology, so pardon the author's long sentences and enjoy the his content:)

Arise, shine, for you light has come,

And the glory of the LORD has risen upon  you.

For behold, darkness will cover the earth,

And deep darkness the peoples;

But the LORD will rise upon you,

And His glory will appear upon you.

Nations will come to your light,

And kings to the brightness of your rising.

Isaiah 60:1-3

"...Why is light underscored in Isaiah?  ...  The reference that "darkness will cover the earth, and deep darkness the peoples," likely alludes to Gen. 1:2-4: "And darkness was over the surface of the deep....Then God said 'Let there be light'; and there was light.  And God saw that the light was good; and God separated the light from the darkness."  Isaiah 60:1-3 is depicting the coming restoration and redemption of Israel [New Covenant salvation, ed.] against the background of Gen. 1:2-4.  The reason for doing this is that Isaiah understands the future blessing on Israel and the world to be a recapitulation of the first creation, so that Israel's and the nations' salvation is painted as a new creation and emergence from spiritual darkness.  The same notion of new-creational light presumably is also in the mind of the NT allusions to these Isaiah verses.  The idea of new creation is conveyed in the NT uses is also indicated by Paul's statement in 2 Cor. 4:6: "For God, who said, 'Light shall shine out of darkness,' is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ.""

- "Resurrection as New Creation and Kingdom in the Gospels and Acts" from 

A New Testament Biblical Theology by G. K. Beale

The Cross in Redemptive History

For the last several days, I've been thinking about how Christ and His cross are the fulfillment of so many Old Testament promises.  In my mind, I've always divided redemptive history into two categories: now (creation to the end of this physical world) and eternity.  However, although I still see two categories, the two categories now are the time of God giving promises and the time of God fulfilling promises.

From creation (Genesis 3:15) until the end of the Old Testament, God is continually giving promises.  Some of these promises were given to a nation whom God corporately elected and with whom he had a covenant relationship that was not necessarily salvific.  Others of these promises were given to His redeemed people whom He bound Himself to by covenant.  With the birth of the Messiah, the Branch, the King, the Shepherd, the Anointed One, Jesus Christ, these promises began to be fulfilled.  Jesus Christ's coming inaugurated the fulfillment of all of the promises of the Old Testament.  We may not see their fulfillment or the results of their fulfillment immediately, but their fulfillment was begun.  The Apostle Paul wrote to the Corinthians in II Corinthians 1:18-20:

But as God is faithful, our word to you was not Yes and No.  For the Son of God, Jesus Christ, who was preached among you by us...was not Yes and No, but in Him was Yes.  For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.

The fulfillment of God's promises continues from the coming of Christ through eternity, for in the Eternal State we will still be experiencing and rejoicing in the fulfilled promises of our faithful, covenant-keeping God.

Thinking about redemptive history in these two categories has highlighted the centrality of Christ and the cross in my mind.  It is Christ and His cross to which God's promises point, and it is Christ and His cross which fulfill these promises.  Words like Christological and Christo-centric are making sense in a different dimension because I am seeing that Christ and the cross really are the focus-point of all redemptive history.  This is not to minimize themes such as the glory of God, for there is more in God's plan than just redemption, but the section of history that we as humans can best understand is the redemptive part, and Christ and the cross are turning point of redemption.  Whether it is the redemption of individual people or the redemption of the heavens and earth, redemption and fulfilled promises are only possible because of Christ and His cross.

The Valley of Vision nicely summed up centrality of the cross in daily life in the prayer "The Grace of the Cross":

I thank Thee from the depths of my being for Thy wonderous grace and love in bearing my sin in Thine own body on the tree.  

May Thy cross be to me as the tree that sweetens my bitter Marahs, as the rod that blossoms with life and beauty, as the brazen serpent that calls forth the look of faith.

By Thy cross crucify my every sin; use it to increase my intimacy with Thyself;

Make it the ground of all my comfort, the liveliness of all my duties, the sum of all thy gospel promises, the comfort of all my afflictions, the vigour of my love, thankfulness, graces, and the very essence of my religion;

And by it give me that rest without rest, the rest of ceaseless praise.

(Not) Understanding Theology

Do you remember times when you studied a Biblical passage and didn’t understand it?  Struggling to know what a passage means until you have a headache (usually above the right eye…).  Flipping through your Bible (or clicking through a computer program) to find cross-references that might clarify the passage.  And then, suddenly, it clicks.  Eureka!  Aha!  (Or whatever exclamation you use to designate a moment of discovery.)  Don’t you love those moments?

Over Easter this year, I noticed a verse from John that described an Aha! moment the disciples had:

“His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him” (John 12:16).

Jesus was riding into Jerusalem on a donkey in the Triumphal Entry.  The crowds were waving palm branches and calling out, “Hosanna! ‘Blessed is He who comes in the name of the LORD!’ The King of Israel!”  Jesus was fulfilling the prophecy of Zechariah 9:9 that said, “Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey’s colt.”  The disciples were seeing these things, and John notes that they didn’t understand what was happening until after Christ was glorified. 

Can you imagine what their Aha! moment must have been like?  Can you imagine witnessing Christ’s teaching and works, not understanding why Christ died (wasn’t He going to set up a physical kingdom and bring in a Jewish golden age?), and then have Christ’s work click in your mind?  Suddenly, Christ’s mission on earth makes sense!

Of course, I don’t understand everything Christ did in His earthly ministry.  His fulfillment of prophecy, His future role, and how all these things fit together theologically doesn’t make sense in my finite mind.  Trying to explain the infinite God and His plan into a finite theology to be understood by me is a hopeless task.  God is not obligated to explain Himself or His plan to me.  So, ultimately, my responsibility is to study very hard to understand what He has revealed about His plan, obey what I am commanded, and trust that in God’s mind His plan is consistent.

“The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law” (Deuteronomy 29:29).

New Covenant Ministry

On Saturday, I was trundling all over the dining hall putting food on peoples' plates.  And it was the end of the semester.  And I had homework to do.  And I was tired.  And there were things on my mind.  And my legs were tired of trundling me all over for the last two hours.  Remember how your parents told you that when you memorize verses, the Holy Spirit can bring them to your mind when you need them?  Well, I can't claim that the Holy Spirit gave them these verses, but they came in my mind and helped me get through the rest of the dinner shift.

"Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life."

This reminded me of the strength that God gives to complete daily tasks.  Christ's strength is absolutely sufficient for every weakness.  We receive sufficiency from God so that we may be sufficient New Covenant ministers.  Sometimes, New Covenant ministry seems like a very spiritual/theological concept somewhat detached from the dining hall and my tired trundling feet.  But these verses remind me that even putting vegetables on peoples' plates is New Covenant ministry if my sufficiency comes from God.


P.S.  You know what else I learned this week?  Never let things (aka, graduation stuff) take up more focus that Christ. Nothing works properly when the focus is off.

Holy Week, Pt. 2

"The New Covenant in My Blood"

Listening to J. S. Bach’s St. Matthew’s Passion, I am reminded on another significant even during Holy Week: the institution of the Lord’s Supper. Of deep devotional and theological significance, the Lord’s Supper reminds believers of Christ’s sacrifice of Himself to the Father and of their beautiful place in redemptive history.

Old Testament believers looked forward by faith to the forgiveness of their sins by God’s Redeemer. In evil times of apostasy, the prophets reminded the Jewish people of God’s promise that someday their sins would not only be covered, but taken away. God called His promise the New Covenant.

“I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” (Ezekiel 36:25-27, ESV)

After celebrating the Passover with His disciples, Jesus’ words as He institutes the Lord’s Supper show that God’s Old Testament promise was about to be fulfilled:

“And He took bread, gave thanks and broke it, and gave it to them, saying, 'This is My body which is given for you; do this in remembrance of Me.' Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.” (Luke 22:19-20, NKJV)

With Christ’s sacrifice on the cross, God’s promise was fulfilled. Today believers receive forgiveness, a new heart, and the Holy Spirit. Truly, Christ was the fulfillment of the whole law and the prophets, for it was Him of whom they spoke. The New Covenant, by which comes salvation through Christ’s blood, extends forgiveness to each of God’s people.

This Holy Week, meditate on the significance of “the new covenant in My blood,” the single greatest turning point in redemptive history

.