This study provides a biblical-theological foundation for a Christ-centered hermeneutic. It overviews both Old and New Testament texts that identify how the primary audience that would receive blessing and not condemnation from OT instruction would be Christians enjoying the benefits of Christ’s eschatological, redemptive work. Jesus himself provides both the light for enabling us to see and savor what is in the OT and the necessary lens that influences and guides our reading by filling out the meaning—at times by supplying unknown interpretation and other times by clarifying, expanding, and deepening the human authors’ implications. For us to grasp the full meaning of the OT’s history, laws, poems, and prophecies, we must read them through the light and lens of Christ.
God’s good design for man and woman is to be practiced in all of life, especially in the worship of the church. Apparently, the behavior of some women in the Corinthian church was dishonoring both to God and their husbands. Whatever the exact nature of the problem, it had now become a gospel matter in public worship. Therefore, Paul seeks to apply the gospel—especially the idea of giving glory and honor to God, as Christ did—directly to the issue at hand. The purpose of the article is to show how the gospel itself is the interpretive key to this particular section of Paul’s first letter to the Corinthians (10:31–11:16).
The Christian Standard Bible (CSB) is a 2017 revision and replacement of the Holman Christian Standard Bible (HCSB), first published in 2004. The Translation Oversight Committee was co-chaired by Thomas Schreiner and David Allen. The CSB follows the same basic translation philosophy as the HCSB, a mediating approach between formal and functional equivalence, similar to versions like the NIV, the NET Bible and the CEB. The CSB removes a number of the HCSB’s idiosyncracies, such as the use of “Yahweh” for the tetragrammaton (YHWH). Most significantly, the CSB departs from its predecessor by positively embracing “gender-accurate” language, for example, by translating the Greek ἀδελφοί as “brothers and sisters” when the referent includes both men and women. In general, the CSB is a significant improvement over the HCSB in terms to both accuracy and style.
Basil of Caesarea (c. AD 330–379) presents humility as the essence of the good life in his Homily 20. Humility was the chief virtue based on Christ’s own humility. Thus, true happiness was only possible through a life of humility. In this essay, I first assess the biblical and theological rationale for humility according to Basil in contrast with prior Greek and Roman notions of humility. Next, I analyze how Basil depicts humility in terms of “glory” in his Homily 20. The bestowal of glory is a gift of God and can only be achieved through a life of humble imitation of Christ. This notion gives Basil’s hearers the proper perspective to understand how the good life is lived in Christian perspective. I conclude with some practical implications for understanding Basil’s conception of humility as the good life.
Among the many possible motivations for mission participation, the eschatological motivation for missions has recently grown in prevalence. Many missionaries speak of their work as “hastening” or “causing” the Parousia. Because of a desire to see Christ come back “sooner,” the eschatological motivation has often led to missional malpractice, due to a lack of nuance and humility in biblical exegesis. Particularly, the eschatological motivation frequently leads to pragmatic practices that should be avoided, practices that hurt rather than help the Church’s mission. In this article, I examine Matt 24:14, the verse used most often in defense of the eschatological motivation for missions. Along the way, I offer my modified view, one that frees the missionary to simply proclaim the gospel of Christ with a proper recognition of God’s sovereignty over both salvation and the Parousia; and still—in some mysterious way—we can be sure that our gospel proclamation indeed plays some role in the second coming of Christ.
This essay explores the relationship between contextualization and an evangelical doctrine of the Bible, with a special emphasis on biblical inspiration, biblical authority, biblical inerrancy, and the biblical canon. Readers will see how the doctrine of Scripture leads to a biblical view of contextualization. How might a robust doctrine of Scripture practically improve our approach to contextualization, both in principle and practice? This article not only affirms the importance of contextualization; it also identifies biblical boundaries for contextualization. In the process, readers consider specific ways to apply one’s doctrine of the Bible.
Immanuel Kant proposed what he considered to be the one true ethical system—a system rooted in pure reason, without recourse to grounding morality in God, that sought to explain universal moral truth. This article argues that Kant’s ethical system, despite grounding morality purely in reason and in light of its own philosophical failures, contains significant insights that serve to illuminate the philosophical attractiveness of key biblical ethical principles. The article highlights three insightful objectives of Kant’s ethical view and compares them to three crucial ethical principles that are taught in the Bible. It then contends that Kant’s view of ethics fails to accomplish his desired objectives and makes the case that a biblical understanding of ethics succeeds. The shortcomings of Kantian ethics serve as a signpost to the truth of Christian ethics.
In appreciation for the recent resurgence of interest in biblical theology and typological interpretation, this article considers Jonathan Edwards’s typological interpretive practices and principles. The article examines what Jonathan Edwards’s interpretive reflections on Hebrews reveal about his typological interpretation of the Old Testament. The article then shows the unique contribution that Edwards’s principled typological method makes to current discussions about typology and the use of the Old Testament in the New Testament.