INCARNATION

INCARNATION

One of the books that influenced me the most is J.I. Packer’s KNOWING GOD. I would like to share with you a few words from his work. As it is Christmas, we are not to simply celebrate a birth of a baby, but the incarnation of God.

“The baby born at Bethlehem was God made man.

The Word had become flesh: a real human baby. He had not ceased to be God; He was no less God ten than before; be He had begun to be man…

The mystery of the incarnation is unfathomable. We cannot explain it; we can only formulate it…

The New Testament does not encourage us to puzzle our heads over the physical and psychological problems that it raises, but to worship God for the love that was shown in it….

The key text in the New Testament for interpreting the incarnation is not, therefore, the bare statement in John 1:14, ‘the Word became flesh, and dwelt among us’, but rather the more comprehensive statement of 2 Corinthians 8:9, ‘ye know that grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.’ Here is stated, not only the fact of incarnation only, but also its meaning; the taking of manhood by the Son is set before us in a which shows us how we should set it before ourselves and ever view it—not simply as a marvel of nature, but rather as a wonder of grace.”

MERRY CHRISTMAS TO ALL!

Source: J.I. Packer, KNOWING GOD, [IVP, Downers Grove IL, 1973], 50-51.

Sermon in a Nutshell #5

Marks of Spiritual Immaturity

 

Hebrews 5

·        Dullness toward the Word 5:11

·        Inability to Share the Word 5:12a

·        You are on a “baby food” Diet 5:12b-13

·        Being unskillful in the Word 5:14

SNAPSHOTS OF JESUS IN MARK #8

THE TURNING POINT OF JESUS’ MINISTRY

Mark 8:27-31

The hardest photo to take is an action shoot, especially if one wants to get the climax of the action. It takes impeccable timing, as well as focus. It also takes anticipation and planning. Mark captures the climax of the turning point in the ministry of Christ in his Gospel. The turning point is the confession of Peter.

This snapshot entails:

• A blurry background. It was taken at Caesarea Philippi. This was outside Galilee and had an amazing history. It was a center for the worship of false gods—from Baal, different Greek gods, to the Caesar cult. It is in this atmosphere that Jesus asks his important question—Who am I? It vividly presents the contrast between the false and the real.
• The disciples present the popular view of the Jews concerning Jesus. Like people today they had many opinions—John the Baptist; Elijah; or one of the prophets. Today the answer might range from legend; a great miracle worker; or simply a fake.
• Personal confrontation—Who do YOU say I am? This question is not asked to the population, but to his own disciples.  It is a test question for his own to answer. Jesus will always confront his own disciples with that question. Each of us as individuals must answer that for ourselves. Peter climbed to the heights of revelation and inspiration (Matt. 16:7). He declares you are the Messiah (Christ—the anointed one).  Peter passed the test with a perfect score. The confession is the turning point in ministry. Up to this point, his ministry centered upon revealing who He was. Now with the climax of Peter’s confession, the ministry of Jesus turned to revealing His purpose—His suffering, death, and resurrection. The message of His person now turns to His passion (Mark 8:31). Up to this point Jesus had been silent about His suffering, death, and resurrection. Now for the first time He clearly alludes to his death. He declares that this was necessary—“He must” suffer. It speaks of a divine necessity.

But none of the ransomed ever knew

How deep were the waters crossed;

Nor how dark was the night that the Lord passed thro’

Ere He found His sheep that was lost.[1]

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[1]  Jerry Vines, EXPLORING THE GOSPELS: MARK, Loizeaux, Neptune, NJ, 165.

Book Review – Exploring Christian Theology Volume 1

EXPLORING CHRISTIAN THEOLOGY Volume 1, Bethany House, Minneapolis, 2014. by Nathan D. Holsteen, Michael J. Svigel.

This is not your normal Theology book. It is more of a primer. A primer is a small book providing an introductory book on a subject; a short informative piece of writing. This is a reader friendly and easily understandable work. It is ideal for a beginning student or a layman who wants to gain a basic understanding of Christian Theology. It would be an ideal teaching text, or guide for personal Bible study. This volume centers upon three subjects: Revelation, Scripture, and the Triune God. It presents these truths in a concise relevant matter that is completely evangelical. The essence of Christian history is brief, but gives one a good sense of the history of the doctrine.

The book is divided into sections that are the same in each heading. This includes a survey of the subject; passages to master; the subject in retrospect giving the history of the subject; facts of the subject; dangers to avoid in the subject; principles to put into practice; quotes from past voices; and recommendations for your library on the subject. There are four features of this book I like. First, in addition to the subjects are a number of charts that are helpful. Second, are the practical aspects of the book, including helpful principles, and the suggestions for your library. I especially like that the suggestion are given descriptions and a general rating (beginner, intermediate, or advanced). Third, it has a glossary of terms that will help clear up terms that one might not clearly understand. Fourth, scattered throughout are memory verses on the subject.

Overall, I highly recommend this primer. It is an enjoyable, practical, and helpful book that should be on the self of every Pastor and Bible student. It is designed to help you to go deeper into the subject. It is a solid, understandable, faithful work. It will not disappoint you.

(I received a copy of this book free from the publisher Bethany House in exchange for my review. I was not required to give a positive review.)

Slavery

Slavery in New Testament Times.[1]

When we think of slavery most of us think of it in light of slavery in the south before the Civil War. Slavery in the Roman Empire was much different. Comparing the two is like comparing night and day. While slavery in the south exemplified all the abuses of the institution that was not the case generally in the first century. Slaves were a large population in the Empire, making up about one-third of the population (higher in some places). Slaves were more like household servants in Victorian Britain than slaves in the Antebellum Southern states of America.[2] In the Roman Empire slavery had the following characteristics:

·        It was not a manner of race or racism. Most slaves were conquered people of different races. Race was not a determining factor. The main source of slaves was warfare and birth—being born to a slave meant you were one as well—but it also included  slave trading, kidnapping, and piracy.

·        It was not a manner of poverty. Slaves were not necessarily poor. Slaves could own propriety and accumulate wealth, but could not become citizens unless freed. This process was that of manumission (act of liberating a slave) which was a legal process, not a political one (such as emancipation). Manumission under Rome, contrary to common belief, was not automatic after so long a time (6 years). While manumission did happen, the vast majority of slaves were never freed. To the Roman’s manumission was a reward, not a standard to be exercised.

·        It was not a manner of the lack of education. Many were well educated and were members of the professions (Doctors, lawyers, educators, architects, artists, etc). Slave holders saw it as an honor to educate their slaves. Educated slaves were prized. Respect for their slaves seems to be somewhat of a common element among the Romans.

·        They were not segregated from freeborn members of society, and enjoyed social mobility. Some even held power, not only over other slaves, but over freeborns as well. Imperial slaves were considered the most powerful. The living quarters of the slaves were with freemen.

·        All the evils of slavery were present as well—whipping, forced labor, a denial of dignity, etc. Under no circumstance is slavery a desired condition.

·        “Roman law considered slavery to be against nature, this did not mean that it was .considered morally wrong; the jurists clearly presumed slavery to be legitimate, proper, and morally right.”[3] The treatment of slaves was a moral issue, but not the fact of slavery itself.[4]

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[1]  See, J.A. Harrill, “Slavery,” (Craig A. Evans & Stanley E. Porter, Editors), DICTIONARY OF NEW TESTAMENT BACKGROUND, [Inter-Varsity Press, Downers Grove IL, 2000], 01124-1127.

[2]  James D.G. Dunn, NIGTC: THE EPISTLE TO THE COLOSSIANS AND TO PHILEMON, [Eerdmans, Grand Rapids, 1996], 252, 302.

[3]  Harrill, “Slavery,” 1124.

[4]   Dunn, NIGTC: THE EPISTLE TO THE COLOSSIANS AND TO PHILEMON,  306. 

ONESIMUS

Who Was Onesimus?

That is a good question. It has caused some debate among Bible students. The traditional and majority opinion is that he was a runaway slave belonging to Philemon. Philemon lived in Colossae, and Onesimus ran away, perhaps stealing money from his owner (verse 18). He ended up in Rome, and was converted to Christ through the ministry of Paul (verses 9-10). He uses the image of Onesimus as his son, just as he does with Timothy (cf. 1 Cor. 4:17). This view has been questioned because of the following reasons: First, nowhere is Onesimus called a fugitive. Second, we are seemingly told only of the possibility that he wronged Philemon (verse 18).

What does the epistle itself tell us? In reality, very little. First, that he was a slave (verse 16). Second, he had a relationship with Philemon of some type, but it is not defined. Third, he was looked upon in the past as unprofitable (verse 11). Fourth, there was a change in Onesimus that turned him into an asset (verse 11). He evidently wronged Philemon in some way (verse 19). He was converted to Christ through Paul (verse 10). Sixth, nowhere is he said to be a runaway, but there was a separation between the two (verse 15). If one looks honestly at the text, there is much that is ambiguous about the details behind what is revealed. Of course, part of that may be that these details were not ambiguous to Philemon, and he would have known what we not are told.

Because of the ambiguous element in the epistle, some other views have emerged. These include:

Messenger View. This view holds that Onesimus was a sent messenger from the church to minister to Paul. He was sent to minister to Paul and bring supplies or support to Paul from the church. He therefore is considered a slave or servant of the believing community in Colossae. This view is hard pressed to explain for the following reasons: First, why he referred to as useless up to this point. Why would they have sent a useless servant to aid Paul? Second, the phrase “separated from you” indicates more than just absence, but suggest being gone without consent. Third, the term anapempo has the contextual meaning of being sent back; not that it refers to a higher authority. This is a historical statement (cf. Colossians 4:9) of what actually happened.

Unknown Reason View. This view holds that Onesimus was not a fugitive, but no real reason as to why he left Colossae is stated. The reason is unknown to the readers.

Family View. This view holds that Onesimus was not a slave of Philemon, but was in fact a brother of Philemon. This comes from verse 16 with the argument that they were physical brothers. This view confronts us with some problems between being a slave and a brother. It sets up a contradiction in verse 16, that says do not accept him any longer as a slave, but as a brother. This view causes a murky interpretation of verse 16. I agree with Moo, that this “is the most improbable of all the options.”[1]

Of these views, the traditional and the unknown views are the most acceptable. The unknown reason has it merits. However, I still hold to the traditional view. The reasons for this are:

·        It is tolerable to the data and tone of the text.

·        It conforms to the historical setting where runaway slaves sought freedom as a common occurrence in the Roman Empire. It clearly speaks of him as a slave.

·        In conformity of Roman law, Onesimus was sent back to his master.

·        The possible wrong doing was stealing, which was common among runaway slaves. This scenario fits with the request of charging Paul’s account for that which was taken.

·        One of the clear purposes for the epistle is reconciliation between Onesimus and Philemon (verses 12, 15).

·        There seems to be an appeal for Philemon to give Onesimus his freedom (verse 14).

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[1]  Moo, PNTC: COLOSSIANS AND PHILEMON, 366. 

Snapshot of Jesus in Mark #7

A SNAPSHOT TAKEN BY JESUS

Mark 8:36-37

The job of a photographer is to capture a moment of time on film. In a sense that is what every photograph does, no matter what the subject. However, there are instances where the photograph captures more than just time. It captures not only time, but the character and essence of the subject. It captures not only the subject but the viewer, and lifts him to new heights of perception, feeling, and understanding. These types of photographs are exceptional.

One such snapshot is found in Mark 8. It is a group snapshot, not of Jesus, but by Jesus. In it we see that he gathers a crowd—unbelievers and disciples alike. It is a snapshot of a larger snapshot by Mark of Jesus being confessed as the Christ by Peter. While Mark takes his snapshot of Jesus; at the conclusion Jesus takes his snapshot of the group. It is as if Mark is taking a picture of Jesus taking a picture of the crowd. In this snapshot by Jesus, he captures the character and essence of the crowd, and lifts them to new heights of perception, feeling, and understanding.

The snapshot is found in the words of verses 36 and 37: “For what does it profit a man to gain the whole world, and forfeit his soul? For what will a man give in exchange for his soul?” These are exceptional words that bring us face to face with ourselves. It forces us to look internal and see ourselves the way we are. I believe it was Moody who once said that an untouched portrait of ourselves will show warts and all. The camera does not lie. This portrait forces us to look at our warts and all, to examine our own hearts and minds, to examine our values and priorities, and to come face to face with our own delusions.

·        We delude ourselves by sacrificing honor for profit.

·        We delude ourselves by sacrificing principle for popularity.

·        We delude ourselves by sacrificing the eternal for the temporary.

·        We delude ourselves by sacrificing love for lust.

·        We delude ourselves by sacrificing repentance for reformation.

Jesus’ snapshot of us confronts us with us. Are we sacrificing the moment for the eternal? Jesus is showing us the important, sensible, and most satisfying decision which we can make—to follow Him (cf. 8:34).   

Facts when Studying Theology

Nathan Holsteen and Michael Svigel remind us of FIVE FACTS TO NEVER FORGET when studying theology and the same could be said of when studying the Bible. They are:

1. God is knowable and has made Himself known.
2. God reveals Himself through various means.
3. Scripture is true in all it affirms.
4. Jesus Christ is the center and goal of Scriptures.
5. The goal of theology is transformation, not just information.

Source: Nathan D. Holsteen & Michael J. Svigel, EXPLORING CHRISTIAN THEOLOGY, Volume 1, Bethany House Publishers, Minneapolis, MN. 2014, 77.

Dispensation of the Mystery

Ephesians 3:1-10

Our God is a revealer of truth. He revealed truth in a certain way: Progressively. There are certain truths that are mysteries to us, until God reveals them. Our minds cannot comprehend these truths until they are revealed. When God makes them known they become “revealed mysteries.” Now they can be understood.

One of these mysteries is the dispensation in which we live—the dispensation of the mystery or grace. A dispensation is a distinct economy in the redemptive plan of God. The Greek word is oikonomia, a compound word meaning “a law of the house.” It signifies an administration or management of a household. In the history of God’s household there have been different administrations or dispensations. Most dispensationalists recognize seven: Innocence, conscience, Government, Promise, Law, Grace, and Kingdom. Today we are under the dispensation of grace.

In Ephesians 3:1-10 we see an amazing truth: the dispensation of grace is also the dispensation of the mystery. The text is clear on that point. There can be no doubt but that the phrase “dispensation of the mystery” (3:9) is identified as the “dispensation of grace” (3:2). They are not two distinct dispensations, but one and the same.

As we study this present dispensation, this passage tells us five things:

1. ITS REVEALER: GOD

This passage twice tells us that this dispensation was “hidden in God” before it was revealed (3:3, 5, 9; cf. Colossians 1:25). This great secret was hidden in the heart of God and was never revealed to man in past generations—not to the prophets, the writers of the Old Testament, or anyone else in the past. Therefore, this dispensation will not be found in the Old Testament revelation. It was unrevealed, a secret in the heart of God. Unless He revealed it, no man would know of it. God was its revealer.

2. ITS APOSTLE: PAUL

Paul was the instrument to whom God gave and revealed this present dispensation (3:2). He revealed it to Paul and Paul revealed it to the world. Lewis Sperry Chafer was correct when he wrote: “It was not Peter, James nor John…but to Paul only that this distinctive revelation came.”[1] C.F. Baker makes a good point when he writes: “Many dispensationalists teach that this dispensation was given to the Twelve Apostles at Pentecost, but is it not strange that not one of the Apostles said anything about it, either in the book of Acts or in their epistles?”[2] To hold that this revelation was given to anyone before Paul is a contradiction of what is taught in Ephesians 3. No wonder Paul refers to the revelation of this mystery as “my gospel” (Romans 16:25), for it was revealed to him to proclaim to the world.

3. ITS NATURE: THE JOINT BODY OF JEW AND GENTILE

Ephesians 3:6 declares the nature of the present dispensation—God is now making a joint body of Jew and Gentile. The Gentiles and Jews are now on an equal basis. There is no longer a distinction between them. Both are being reconciled into one new man, the body of Christ (cf. Ephesians 2:11, 16). Chafer writes:

“This declaration must not be treated lightly. That the gentiles should be fellow heirs and of the same body is not a recognition of the Old Testament prediction that, during Israel’s coming kingdom glory, Gentiles will be raised to a subordinate participation in those blessings (Isa. 60:12). Those predictions were of an earthly calling, and being revealed in very much Old Testament prophecy, could not be part of the heavenly calling of the mystery hid in God. This mystery is of a present uniting of Jews and Gentiles into one body—a new divine purpose and therefore, in no sense the perpetuation of anything which has been before.”[3]

Campbell states that the importance of this is seen in the fact that: “The mystery is the sole source of authority that we Gentiles have for claiming equal status with the Jews in the body of Christ, the church.”[4]

Jews and Gentiles in this dispensation are “fellow-heirs,”—sunkleronomos, meaning co-inheritors. It denotes equality in inheritance. We are also of the “same body”—sussomos, a compound word indicating a united body. And we are “fellow-partakers”—summetochos, meaning partakers together with one another, denoting equality in participation. A Jew is not above a Gentile, nor is a Gentile above a Jew. There is no distinction; all are equal in the Church, the body of Christ. This is that nature of the dispensation of the mystery.

4. ITS PURPOSE: MAKING KNOWN THE WISDOM OF GOD.

Ephesians 3:10 gives us the purpose of this dispensation. We have a mission on earth to win others to Christ (2 Corinthians 5), but our eternal purpose deals with the heavenlies. “That the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly place.” The word “that” (iva) expresses purpose. This verse expresses three things: (1) what our purpose is. We are to make known the manifold wisdom of God. We are revealers of God’s wisdom. A wisdom that is foolishness to the world (cf. 1 Cor. 18:30). The word manifold (polupoikilos) indicates the variety and beauty of the wisdom of God as it is revealed in our salvation. (2) When it is revealed. It is “now.” The Greek word is nun and denotes time, the immediate present. (3) To whom we are revealing it: “To the rulers and the authorities in the heavenly place.” God is educating the angles through us. The phrase probably refers to both good and evil angels. 1 Peter 1:12 tells us that the angels want to now about our salvation and desire to look into it (cf. 1 Cor. 4:9). This wisdom was hid to the “princes of this world” or age. Who are these to which it was hid? It was not only the political rulers at the time of Christ, but the real rulers behind these men, are the demonic rulers of the age. The word “world” is aion, meaning age, not kosmos meaning the world or the earth. The real battle is not with earthly princes, but heavenly ones (Eph. 6:12). They did not know simply the wisdom of God, but the hidden wisdom of God, which was ordained “to our glory.” It is “through” the church that these principalities and powers are learning what they did when they crucified our Lord. Had they known this manifold wisdom of God; they would not have crucified our Lord. Why? It is because through the cross Christ has disarmed them (Col. 2:15). This was His eternal purpose in Christ (Eph. 3:11).

5. ITS RESULT: FREE AND EQUAL ACCESS TO GOD.

Paul says in this dispensation of the mystery or grace, we have free and confident access without distinction to God (Eph. 3:12). Now there are no national, racial, or social distinctions. Under this dispensation of grace there is NO difference, all have sinned (Rom. 3:23), and all can come to Christ on the basis of faith in the finished work of Christ on the cross (Eph. 2:8-10). Now we who believe are “one in Christ” (Gal. 3:28). All have free and equal access by faith during this dispensation. No wonder Paul said that he wanted to bring to light the dispensation of the mystery. It is the manifold wisdom of God that was once hidden, but now revealed.

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[1]  Lewis Sperry Chafer, THE EPHESIANS LETTER, [Dunham, Grand Rapids, 1935], 96.

[2]  C.F. Baker, UNDERSTANDING THE BODY OF CHRIST, [Grace Bible College, Grand Rapids, 1985], 28.

[3]  Chafer, 99.

[4]  Ernest R. Campbell, A COMMENTARY OF EPHESIANS [Canyonview Press, Silverton OR, 1986], 107.

Snapshots of Jesus in Mark’s Gospel #6

JESUS: THE PERCEPTIVE ONE

Mark 5:25-34

I tend to think of Mark as a photojournalist of words. In photography a photojournalist is a unique form of journalism that employs images in order to tell the story. Photojournalists like Mark are storytellers. It works in a rigid ethical framework to capture an event that is honest and impartial in telling the story in a powerful way. It gives visual narratives and feature stories that help illuminate and clarify issues with images. Mark does it with words.

My favorite word image in Mark is that of the woman with a hemorrhage for 12 years. What does this snapshot show us:

• Desperation. She had tried everything to no avail. The Talmud had at least 11 cures for hemorrhaging.[1] These included such treatments as various tonics, carrying an ostrich egg, and carrying a barley corn found in the dung of a she-ass. Nothing worked for her. She visited doctor after doctor, treatment after treatment and nothing worked. In fact her health was deteriorating. “Her problem extended beyond the reach of medical skills!”[2] In spite of her physical weakness, and her being ceremonial uncleanness she made her way through the crowd.
• Hope of Faith. Mark shows that the words of Jesus are the source of this hope. His words spurred her hope and faith. “Faith comes from hearing, and hearing by the Word of God” (Romans 10:17). She exercised her hope in an act of faith. She also expressed her faith by saying to herself over and over again, [3] “If I just touch His garments, I will get well” (Mark 5:28).
• The transforming touch. We are told two facts about the touch of the hem: (1) An instant cure. The blood immediately dried and she was healed (Mark 5:29). (2) He perceived the touch. He felt the transforming power leave his body. While there is no question that Jesus knew who touched him, he still makes the inquiry. He saw the woman and gave her the opportunity to confess. This was the confession of acknowledgement and worship. Notice that Jesus tells her that it was not the touch that healed her, but her faith made her well. Lane tells us:

It was the grasp of her faith rather that her hand that had secured the healing she sought. Here touch had brought together two elements—faith and Jesus—and that had made it effective. Power had gone forth from Jesus to the woman for the precise reason that she sought healing from Him. The woman’s faith that Jesus could make her well expressed an appropriate decision with respect to his person.[4]

She can go in peace. The exercise of faith in Him brings peace (cf. Rom. 5:1).

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[1]  William Barclay, DBS: MARK, [Westminster Press, Philadelphia, 1975], 129.

[2]  D. Edmond Hiebert, THE GOSPEL OF MARK, [Bob Jones University Press, Greenville SC, 1994], 142.

[3]  Imperfect tense indicating repeated action.

[4]  William Lane, NICNT: MARK, [Eerdmans, Grand Rapids, 1974], 193-194.

Commentaries (1)

TYPES OF BIBLE COMMENTARIES

Not all Bible Commentaries are created equal, either in size, purpose, or detail. A good Bible student is aware of this, and will have different Bible commentaries that vary in technical matters, expository matters, homiletic matters, theological matters, devotional and/or applicatory matters. The student should be aware of what type of commentary he is using. Here are the main types of commentaries: 

• Critical: Emphasis on technical and critical matters center on the composition of the text rather than its meaning. Many times they will deal with the integrity of the text; philological, redactional, and literary issues; background of the text; and analysis of disputed text. (e.g.  International Critical Commentary series). They have a highly academic focus, rather than Pastoral or laymen centered.
• Expository: These fall into two types—First, original language emphasis. The give detailed exposition of the text primarily from the original Greek or Hebrew. They usually require some knowledge of the original languages (e.g. Expositor’s Bible Commentary, New International Greek Testament Commentary; Keil & Delitzsch Commentary on the Old Testament). Second are those that have a English text emphasis. They like the first, give detailed exposition. They do not usually deal with critical issues and do not require original language knowledge (The New American Commentary; IVP New Testament Commentary). While academic, they are also useful and focus on the series student, and the professional Pastor.
• Summary: By this term I mean mostly one volume commentaries on the New or Old Testament. They are neither technical nor detailed, but focus on the main ideas and conclusions. They are aimed more at laymen. They are helpful to get the big picture of the passage and its teaching.  (e.g. Bible Knowledge Commentary).
• Theological:  These tend to be the more classical works of the past, but not exclusively. They center upon theological teachings of the text. Normally, they are nontechnical. (e.g. Banner of Truth Geneva series; John Calvin Commentaries; Brazos Theological Commentaries). Helpful to both Bible and theological students, and Pastors.
• Applicatory and Homiletical: Suitable for laypeople, usually with more of an applicatory focus. Helpful to Pastors to motivate sermon ideas and applications. Homiletical commentaries tend to be sermon series. (e.g. NIV Application Commentary; Lloyd-Jones works; W.H. Griffith Thomas works;).
• Devotional: Centers upon personal spiritually rich texts. Edification is their focus. The difference between this type and the Applicatory/Homiletical commentary is that the devotional mainly center upon ones own relationship to God, rather than general application. (e.g. The 365 Day Devotional Commentary).

These type of commentaries fall within one or more of these categories:

·         Technical. Very academically focused. Critical commentaries always fall within this category. Some of the Expository commentaries fall here as well. Technical commentaries center upon detailed analysis of textual issues, structure, redaction issues, literary issues, and interact substantially with other scholars.

·         Serious. Not as detailed as the technical commentaries, but can deal with technical issues, but on a reduced scale and more simple terms. They avoid much of the detailed technical matters. They center more on explanation of the text than on technical detail. Although some knowledge of the original language may be needed, but not in all cases. Most of the Expository and Theological commentaries fall within this category.

·         Popular.  Avoid the technical matters and no knowledge of the original language is needed. They assume the reader has no or little knowledge of the biblical material, and try to explain the meaning in simplest terms. They are basic in their focus. Summary, devotional, and applicatory commentaries mostly fall within this category. 

Snapshots of Jesus in Mark #5

JESUS THE SUFFICIENT ONE

Mark 4:35-40

Photography is not just about capturing images of people. It is about capturing candid and natural photographs about life. That is exactly what Mark does in his recording of Jesus stilling the Storm. The location is the Sea of Galilee. Sudden and violent storms are a normal occurrence there. This snapshot captures the candid nature of the believer and Jesus. We are on a journey through a storm infested life. Jesus is with us. We are all in the same boat. I want you to notice three things about this snapshot by Mark:

1. We tend to focus our attention of the storms of life, and not the sufficient Savor. Storms have a way of clamoring for our attention. They are a clear and present danger as we see in this storm. We have a fierce gale, waves harshly beating against us, and the boat filling. There is a sense of urgency about this picture.
2. There are things we tend to forget in the storm: (1) The promise we will reach the other side—Mark 4:35, (2) The presence of Jesus. Jesus is in the boat with them. He is there.  His sleep did not mean he did not care, but a sign of peace in the storm. (3) They needed to focus upon Jesus and call upon him. O’ how often we forget. We are a forgetful people.
3. Jesus is sufficient for the storms of life. Turn to Jesus, He works in and on the storms of life. Notice He gives two rebukes in this snapshot: First to the storm: “Be still” (Mark 4:39). These are the same words he spoke to in Mark 1:25. This speaks of His sufficiency in both the external storms of life and the internal storms of strife. Second, he rebukes the faithlessness of his disciples (Mark 4:40). This is common theme of His teaching to His disciples, and a common occurrence that is experienced by all believers. In this snapshot Mark captures our insufficient nature. But he also captures our sufficient Savior. He is willing to give us peace. To give us peace in every aspect of our lives. He gives us peace in the storms of uncertainty and tension because of problems that assault us. He gives peace in the storms of anxiety that are within us. He is our Peace! 

Sermon in a Nutshell #5

THE MAJESTY OF GOD

Text: Jeremiah 10:10-16

Majesty comes from the Latin meaning great or greatness. God expresses the greatest of our God (Psa. 93:1-2: 145:1-7).

I.                   THE GREATNESS OF HIS KNOWLEDGE (Ominiscience). Cf. Romans 11:33-34.

II.                THE GREATEST OF HIS PRESENCE (Ominipresent)

III.             THE GREATEST OF HIS POWER (Ominpotent)

The Majesty of God invokes two things: (1) Worship   (2) Praise.

We can know His Majesty. (1) We have witnesses to it (2 Peter 1:16 / John 17:3)

(2) He is present with you (3) The power is available to us (Phil. 4:3).

"Quote" "Unquote"

Sermon in a Nutshell #3

Title: Our Redemption

Text: Ephesians 1:7

Its place—In whom (Christ)

Its price—His blood

Its result—Forgiveness

Its wealth—Riches of His Grace

Observations on Acts 26

Acts 26 reports the defense of Paul before King Agrippa. It is the longest defense recorded in Acts. However, this is not to be considered a legal defense since it has been acknowledged that Paul is innocent and the meeting is neither legal nor official. It is more like an informal fact finding meeting. This does not lessen the idea of a defense for two reasons: (1) Paul is defending his actions before the king. He later calls it bearing witness (26:22). (2) Paul may have considered it a trial, or even better he sees it as a continuation of the legal process that started with Felix and will climax in Rome (Acts 26:6). Since he appealed to Caesar there could be no official legal or judicial proceeding until he stood in front of the Emperor. The defense in not the usual judicial defense, but a personal witness; communicating and defending his mission and ministry. The witness is an autobiographical  apologetic, but evangelistic as well (Acts 26:27-29). 

Snapshots of Jesus in Mark #4

JESUS THE HEALER

Mark 1:29-31

Photography began the social media revolution. It was the first major social media in history. In fact the computerized social media has its roots planted deep into the ground of photography. Photography started by centering upon people and events. Our early photographs are mainly people (portraits) or events (political, social, or military). Many of the most remembered pictures are done in a series (Civil war battles; pictures of the Great dust bowl; the depression). Mark has an interesting series of snapshots on the miracle healings by Jesus. He gives us a series of eight healing miracles (1:29-31, 40-45; 2:1-12; 3:1-6; 5:25-34; 7:31-37; 8:22-26; 10:46-52). This does not include other types of miracles portrayed in the gospel.

The first snapshot of Jesus as healer is a family affair. Is this not appropriate? It is the home that should see the healing power of Jesus. After being in synagogue on the Sabbath, he enters the house of Simon (Peter) and Andrew, with James and John. Mark 1:29-31 gives us a snapshot of the event.

The background is that which touches us all. It is a picture of every home at one time or another, when sickness strikes a loved one. It is a common event that hits us all. None are exempt from the suffering, stress, and strain of illness in the family. It strikes at our very heart, emotions, and physical well-being. It brings us to the reality of our helplessness not only for the one sick, but the family as well.  I am struck by threefold action in this snapshot:

1. The Disciple’s action. It was immediate. The word is used twice in the text. Jesus immediately left the synagogue and entered the house (1:29). As soon as Jesus and the disciples entered the house, Simon and Andrew bring the situation before the Lord. There was no hesitation, no words of welcome, no small talk. “Immediately they spoke to Jesus about her” (1:30). The text in the Greek describes her condition more seriously than the English translation. It reads literally—“lying prostrate, burning with fever.”[1] Luke calls it the great fever (4:38). It is a present active participle built on the word fire and indicates a fever that is holding her in its grip.  Feel the sense of the urgent. Feel the sense of need. Feel the sense of desperation. This moves them to look to the person of hope—Jesus. The sense of dependence was placed in Jesus. They make their request known to Him. It is the natural place for the disciples to turn. And turn they did! “Therein there lies the very essence of the Christian life,” observes William Barclay. [2]
2. Jesus’ action. Notice first of all, it is a silent action. Not a word is spoken by Jesus. He simply moves into action. Is this not the case in most of our lives? Jesus simply moves and works his ways silently and mysteriously in our midst. He makes no great pronouncement, but just acts in reply to our request. He silently moves with compassion, grace, and sufficiency. This has been called the private miracle. It is away from the crowds; done in the privacy of the home. The miracle is done simply by the touch of the Master’s hand. Upon taking her by the hand, the “the fever left her.” Is the touch of the Master’s hand in your home and your life?
3. The mother-in-law’s action. She is raised to serve. It reads as if it is the most natural thing in the world—“she waited on them” (1:31). These simple words manifest many things. It demonstrates the completeness of her healing. No weakness or lingering effects as a normal ordinary recovery would display. It demonstrates the healing action by the serving action of the one healed. It is an action of appreciation and thanksgiving. It demonstrates newness of purpose: serving the one that healed her. It pictures the reality of the saying: “saved to serve.”  How about us? We who have been saved from the feverishness of sin—are we serving the one who touched us?  

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[1]  D. Edmond Hiebert, THE GOSPEL OF MARK, [Bob Jones University Press, Greenville, SC, 1994],

[2]  William Barclay, DBS: MARK, [Westminster Press, Philedelphia, 1973], 38. 

Sermon in a Nutshell #2

ACCESS TO GOD

Text: Eph. 2:18 / Rom. 5:1-2

Direct access to God is amazing. A believers we have this privilege. We have access to God.

The way we have access

1.      Through the Son

2.      By the Spirit

The Reason we have access

1.      Granted by Justification by Faith

2.      Granted by Peace with God

3.      Granted by Grace in which we stand

Review: THE PEOPLE, THE LAND, AND THE FUTURE OF ISRAEL

Review: THE PEOPLE, THE LAND, AND THE FUTURE OF ISRAEL Editors Darrell L. Bock and Mitch Glaser, Kregel Publications, Grand Rapids, 2014.

There could not be a better time for the publication of this book. Israel and the conflict in the Middle East have renewed the interest in what the Bible teaches concerning this nation. It is also a time where there has been an increased support for the Palestinian political view. The book is an outgrowth of a conference of the same name in October 2013 by pastors, theologians, and biblical scholars. It is a call of support and to clarify what the Bible teaches about the people and land. This book is the publication of the subjects covered in that conference.

This fresh look concerning Israel is divided into sections:

• Hebrew Scriptures. This section is subdivided in 4 chapters:

1.      Israel according to the Torah (Eugene Merrill). Showing that the nation of Israel is founded upon the unconditional covenants which guarantee they will be redeemed and returned to the land to fulfill these covenants.

2.      Israel according to the Writings (Walter Kaiser Jr). He continues the trajectory from the Torah, seeing the continuation and climax with the Davidic Covenant and its emphasis on the coming kingdom. The emphasis is on the reunited Israel.

3.      Israel according to the Prophets (Robert b. Chisholm Jr). The trajectory of the prophet’s vision is that of Israel’s future restoration. The prophets gave the main features as return, reunification, repentance, restoration, and worship of the nations. The prophets looked forward to fulfillment.

4.      The People and Land of Israel in Jewish Tradition (Michael L. Brown). This deals with the Jewish understanding of the Old Testament Scriptures.

• New Testament. This section is also subdivided into 4 chapters.

5.      Israel according to the Gospels (Michael J. Wilkins). Wilkins centers mostly on Matthew. There are two vital truths that he brings out. First, the disciples preach the messianic aspects of the kingdom. Second, Israel was not replaced by the church. The future of the messianic kingdom stands. There is still an eschatological fulfillment for Israel, including both the land of the kingdom and the mediation of the kingdom.

6.      Israel in Luke-Acts (Darrell L. Bock). He points out that though Luke-Acts has not changed, Israel’s story has not changed in its hope. Gentile inclusion did not mean Israel’s exclusion from God’s future plans.

7.      The Jewish people according to the book of Romans (Michael G. Vanlaningham). He rejects that the Church fulfills the eschatological promises of Israel. He sees Romans as a key to the future of Israel, especially Romans 4; 9; 11; 15. He attempts to show continuity between the Old Testament and Paul concerning Israel. To me this is the key chapter of the book for the future position—worthy of time and study. 

8.      Israel according to the book of Hebrews and the General Epistles (Graig A. Evans). He deals with authorship of these epistles showing clear Jewish authorship of these books. He shows that each epistle identified ethnic Israel explicitly or implicitly

Hermeneutics, Theology, and Church History

9.      Israel and Hermeneutics (Craig A. Blaising). He points out that how one perceives the end of the story will affect how one perceives the whole story. In this chapter he recaps the historical approaches to Scripture. He concludes any approach need a “holistic eschatology” which includes the fulfillment of all of God’s promises.

10.  Israel as a necessary theme in Biblical Theology (Mark R Saucy). Dr Saucy traces the fabric of Israel that is woven throughout Biblical history and story. It is an unfinished but not unknown.

11.  Israel in the Land as an Eschatological Necessity? (John S. Feinberg). To me this is one of the best chapters of the book. Feinberg shows that the OT Prophecies demand a literal fulfillment of Israel being in the land. He keys on Daniel 9, Zechariah 12, and Isaiah 19, which all predict end-time events that involve national Israel.

12.  Israel in Church History (Michael J. Vlach). This is an overview of how the church has viewed Israel over time. He centers upon the concepts replacement and restoration conflict and traces it in the history of the church.

13.  Israel in light of the Holocaust (Barry R. Leventhal). Today, when the Holocaust remembrance is being lost, Dr. Lenenthal shows the significance of this event in present events and thinking.

• Practical Theology

14.  The Jewish people: Evidence for the Truth of Scripture (Michael Rydelnik). The only hope for finding a reason for Israel’s continued existence is through the Bible. Civilizations have come and gone, but Israel remains. It is a tribute to the preservation, power, and faithfulness of God. This should lead all believers to give God the glory for his faithfulness, to trust God’s Word, and to stand up for the Jewish people.

15.  Israel and Jewish Evangelism today (Mitch Glaser). He pleads that the eschatological argument should motivate us to evangelize the Jewish people, not to minimize it.

16.  Israel and the Local Pastor (David Epstein). He serves in a Jewish community of New York. This chapter is somewhat a testimony as to why a local pastor should reach out to the Jews. With him it is personal, moral, political (i.e. the smart thing), and Biblical. What was interesting to me was his comments concerning Islam. It is the most inspiring chapter in the book.

17.  A survey of Positions on Israel Currently Taught at Theological Schools (Gregory Hagg). Results of this survey were not surprising. It clearly shows a waning of the importance of Israel and its future in today’s seminaries. However, I would suggest it is worst than indicated, since only 14 out of 70 schools responded. Not sure why this chapter was added except to show the reason for the overall waning of the subject among the pulpits of today. It could have been omitted without taking away from the overall significance of the book.

18.  Conclusion (Darrell L. Bock). This chapter deals with why this subject matters. He draws five conclusions from this book.

 I took the time to survey each chapter for the reader of this review because I wanted to show the vital subjects it deals with, and the tone of the book. It represents some of the best thinking from a premillennial and dispensational view. The value of the book is seen in its depth of the subjects covered. It is also intended to be studied not simple read. Each chapter ends with study questions to stimulate the reader. I would encourage everyone interested in eschatology, no matter their viewpoint, to read and study this book. That is not to say that the book is without some weaknesses, for example I wonder why there was no study of Pauline thought, except for Romans. Key as that chapter is, I think the book needs a stronger emphasis on Pauline thought. Also more could have been said on unity and disunity between the church and Israel. There is also no chapter on the book of Revelation showing the climax of the promise to the people, the land, and the future of Israel in its fulfillment. However this does not hinder the importance of the overall significance of the book.

I found it stimulating to both reevaluate my own position on the subject and do further study. It is also a timely study that was sorely needed in light of the theological and political atmosphere of today. It should be in every Pastor’s and Bible student’s shelf.    

[I received this book free from Kregel Academic in exchange for the review. I was not required to write a positive review, and the opinions are my own].