Category Archives: Biblical Studies

12/11/2018 · 11:05

Romans 2.14-16; Christian Gentiles Who Do the Law

Romans 2.14-16, “For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.”

In my previous post I looked at Tom Schreiner’s interpretation of Romans 2.13, which reflects what Paul says in 2:6 that God “will render to each one according to his works.” Schreiner, saying that verse 13 reiterates the essence of verse 6, says, “Those who do good works will receive justification” and they “who do the required works will be declared to be righteous by God, the eschatological judge, on the day of the Lord” (128).

Hypothetical

Paul could be speaking hypothetically about “doers of the law.” The Jews (though not the Jewish Christians hearing the letter being read) thought they were acceptable before God because they had his Torah. Paul could be saying, “Look, those who keep the law perfectly will be justified by God. The gentiles sure don’t keep it, but neither do you. Thankfully, there is Christ’s sacrifice.”

General Gentiles

Could verses 14-16 be speaking of general gentiles? Schreiner understood it that way in his first edition. Here, gentiles have the work of God’s law on their hearts so that they know and keep aspects his law, though they don’t realize that their morality reflects upon God’s handiwork. They will be judged based on whether they obeyed those “norms” pressed upon them by their conscience. If so, Paul would be saying that both the Jews and gentiles will be judged for not keeping the law, as all know the law (or at least aspects of it): The Jews through the Ten Commandments and the Old Testament and the gentiles though “natural law,” that is, they are born naturally knowing that certain moral actions are correct to do. 

Christian Gentiles

However, Schreiner now believes Paul to be speaking of Christian gentiles. The flow of thought could be represented like this: 

Those who only hear the law will not be righteous before God,

but those who do the law will be justified.

How do we know this?

For the Christian gentiles who do what the law requires show that the law is written on their hearts, fulfilling what Jeremiah prophesied in Jeremiah 31.31-34 about what God would do for those who are in the new covenant.

So these gentiles are in the new covenant. Jeremiah 31.31-34 says,

31 “Look, the days are coming”—this is the Lord’s declaration—“when I will make a new covenant with the house of Israel and with the house of Judah. 32 This one will not be like the covenant I made with their ancestors on the day I took them by the hand to lead them out of the land of Egypt—my covenant that they broke even though I am their master”—the Lord’s declaration. 

33 “Instead, this is the covenant I will make with the house of Israel after those days”—the Lord’s declaration.
“I will put my teaching within them and write it on their hearts. I will be their God, and they will be my people. 

34 No longer will one teach his neighbor or his brother, saying, ‘Know the Lord,’ for they will all know me, from the least to the greatest of them”—this is the Lord’s declaration. “For I will forgive their iniquity and never again remember their sin.“

Israel was given God’s Torah in Exodus 20-23. The gentiles were. Gentiles who converted to Judaism took on the task of following the law, but gentiles all across the world weren’t given God’s law. Israel, at Mt. Sinai, received God’s law. So how do these gentiles, who do not have the law, do what the law requires?

They do it by nature. They have a new nature. They are new creations, and they have God’s Spirit working in them. Paul brings up this same idea in Romans 8.3b-4 when he says, “[God] condemned sin in the flesh by sending his own Son in the likeness of sinful flesh as a sin offering, in order that the law’s requirement would be fulfilled in us who do not walk according to the flesh but according to the Spirit.” 

Finally, in my next post, I’ll look at what Paul means about Jews and true circumcision and how that relates to Christian Gentiles.

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08/11/2018 · 11:05

Romans 2.13; ‘Doers of the Law will be Justified’

tom schreiner romans 2

Romans 2.13, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.”

In Romans 2.1-16, Paul’s flow of thought goes something like this:

2.1-5: Unrepentant Jews criticize gentiles for their sins while committing those same sins.

2.6-11: God is not partial; he will bless those who do good and judge those who do evil. He “will repay each person according to his or her works” (Schreiner’s translation, 121).

2.12-16: Schreiner observes, “Jews can scarcely use the Torah as a talisman, for anyone (whether Jew or gentile) who observes the law will be vindicated before God on the day of Jesus Christ” (126). Jews will be judged by the law, and gentiles will be judged by a “fair standard” (126).

Is Paul really saying that people will be judged according to their works? In Romans 3 Paul argues that no one is righteous (3:10) and all have sinned (3:23). The knowledge of sin comes through the law (3:20). How could any law-doer ever hope to be justified if “no one will be justified in God’s sight by the works of the law” (3:20)?

Yet even Solomon, David, and Jeremiah all speak of God repaying one according to their works.

Proverbs 24:12: If you say, ‘But we didn’t know about this,’
won’t he who weighs hearts consider it?
Won’t he who protects your life know?
Won’t he repay a person according to his work?

Psalm 62:12: and faithful love belongs to you, Lord.
For you repay each according to his works.

Jeremiah 32:19: the one great in counsel and powerful in action. Your eyes are on all the ways of the children of men in order to reward each person according to his ways and as the result of his actions. (see Jer 17.10; 25.14; Job 34.11; Psalm 28.4).

So, at least looking at what we have so far, if someone keeps the law, he (or she) will be declared righteous by God (Rom 2.13). Paul says in Romans 2:6 that God “will repay each person according to his or her works” (121). Schreiner says that verse 13 above reiterates the essence of verse 6: “those who do good works will receive justification” and they “who do the required works will be declared to be righteous by God, the eschatological judge, on the day of the Lord” (128).

It was not enough for the Jews to own the law and only hear it; they also had to keep it. They wouldn’t get away with condemning gentiles for their sins only to turn around and commit the same sins against God’s kindness without repentance (2.4-5). But how could Paul say that those who do the law will be justified? Schreiner says that Paul did accept the idea that “those who perform the required works will be rewarded” (128).

Tom schreiner romans second edition

So is Paul speaking hypothetically? Is he saying, “If someone could keep the law, then, yes, that one would be justified before God, (but, in reality, all sin and no one can keep the law)”? Or does he mean that “gentiles know the law in their hearts, [but] they are condemned since they don’t keep it perfectly” (129)? Or does he mean that gentile Christians show that they have God’s Spirit in them by obeying the law?

In the next post I’ll look at how Paul’s argument continues in Romans 2.14-16.

(There are more interpretations on what Romans 2.13 means. You can read more on the different interpretations on this blog). 

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02/11/2018 · 12:06

November Sale: Two Horizons Commentaries (Kindle)

Two Horizons Commentary Eerdmans

Eerdmans has some excellent commentary series, and the Two Horizons Old/New Testament Commentary series is no disappointment. So far 18 volumes have been printed on OT and NT books, and now through the month of November Eerdmans is having a sale on Amazon on all 18 volumes for Kindle for under $50. Many commentaries alone are $50.

The Two Horizons series is a great series. I’ve read through Marianne Thompson’s Colossians & Philemon volume, and I’m working through James McKeown’s Genesis and Stephen Dempster’s Micah volumes. All have been very good. They are at both an academic level and a very readable level (though different authors vary). After the introduction, each volume works through the biblical text, and each end with a large section on theological themes of the book or letter. Not only is it a commentary on the book, but it draws the authors ideas together to show his thinking throughout the biblical text, how it adds to the canon, and how it reinforces the rest of the biblical texts.

You can find the links here. 

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01/11/2018 · 12:40

Three Troubles in Romans 2

When I think of difficult passages in Romans, I think of Romans 5.12-21, 7.7-25, and all of 9-11. It wasn’t until I sat in on Lindsay Kennedy’s Romans class at CCBCY that I found out that many scholars think Romans 2 is the most difficult chapter in the letter. Why is this? There are three sections in Romans 2 that can be understood in a few different ways.

1. Romans 2.13, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.”

2. Romans 2.14-16, “For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.”

3. Romans 2.29, “But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.”

In the first point, is Paul saying that those who do the law are justified? Doesn’t he say that we are released from the law (7.6) and so we can now serve in the way of the Spirit? In the second point, who are these Gentiles? They don’t have the law, but they show that the work of the law is written on their heart. Does the pagan Polynesian show that somehow he ‘knows’ God’s commands? Or are these Gentiles Christians who, fulfilling Jeremiah 31.31-34, have God’s law written on their hearts? And thirdly, in perhaps the most well-known verse on the list, does Paul mean to say that Christian Gentiles are true Jews? How would that work?

This series will continue looking at Tom Schreiner’s revised Romans (BECNT) commentary because Schreiner has changed his interpretation of 2.14-16 since writing his first edition, and his understanding of the other two sections is helpful. I may write up separate posts on each text because that will make them shorter and more ‘bite-size.’

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27/10/2018 · 19:22

Giveaway Winners: (1) “Reformation Theology” and (2) “Delighting in the Trinity”

Thanks to everyone who entered the giveaway for Matthew Barrett’s Reformation Theology and Michael Reeves’ Delighting in the Trinity. There were 184 entries, but there could be only two lucky winners (who are listed below). Of course, you can always buy the books from Amazon, which are in the links above. 

John C. won Reformation Theology and Nathan P. won Delighting in the Trinity. I’ll need the winners to send me their contact information. 

For some reason I can’t get the giveaway results to come up properly, so I’ve taken a screenshot, which you can click on and go to the real page (which looks just like the picture above).

Thanks to everyone who participated!

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22/10/2018 · 11:05

God’s Righteousness as Forensic

16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1.16–17)

This series has given some snapshots of Tom Schreiner’s arguments over “the righteousness of God” in his revised Romans (BECNT) commentary. Again, he summarizes the theme of Romans 1.16–17 saying, “The gospel is the saving power of God in which the righteousness of God is revealed” (63). I’ve looked at the arguments that God’s righteousness is his covenant faithfulness to his covenant people, and the argument that his righteousness is transformative. In his first edition, Schreiner understood God’s righteousness as being both forensic and transformative, with one aspect being emphasized more than the other in certain verses. Now he understands it as entirely forensic. God’s righteousness is a gift given to sinners so that they would be declared righteous in God’s sight. Though they are sinners, they stand not guilty before him.

He gives nine arguments for understanding God’s righteousness as being forensic, but I put a few together here.

Forensic Righteousness

1. Righteousness, Faith, and Believing

“Righteousness” (δικαιοσύνη) is placed near to the words “faith” or “believing.”

Romans 4.11, “He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,”

Romans 10.3-4, “For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.”

Galatians 5.5, “For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.”

The one who believes by faith stands not guilty in God’s presence. They are declared righteous, but that righteousness won’t be seen by all until the day of resurrection.

2. To be Counted

Those who believe by faith are not “made” righteous but are “counted” righteous.

Romans 4.3, “For what does the Scripture say? ‘Abraham believed God, and it was counted to him as righteousness.’” (see Rom 4.5, 6, 9, 11).

3. A Gift from God

This righteousness is a gift divinely granted to people.

Romans 5.17, “For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.”

God is the origin of righteousness, and he gives that status to the ungodly (see again Rom 4.3, 5, 6, 9, 11) .

1 Corinthians 1.30, “And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption.”

Here, Jesus is wisdom, righteousness, sanctification, and redemption from God. Paul’s comment in Philippians 3.9 refers to righteousness as a gift from God. So in Romans 1.17 and 3.21-22 “God’s saving righteousness is given as a gift to those who believe” (70).

Philippians 3.9, “and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.”

So “God’s righteousness may be both an attribute of God and a gift of God, but it doesn’t follow logically that it is also transformative” (70). Philippians 3.1-9 can be paralleled with Romans 10.1-5. Just as Paul couldn’t have a righteousness of his own from the law, Israel as a whole has tried to establish their own righteousness from the law. Paul received God’s righteousness through faith in Jesus Christ. Israel must do the same. It is not about keeping the law; it is about trusting in Jesus.

4. Second Corinthians 5

In 2 Corinthians 5.21, Paul writes that Jesus who had no sin became sin so that we could “became the righteousness of God.” God was not “counting their trespasses against them,” meaning he forgave those who put their faith in Christ. Christ died on the cross, and those who put their faith in him, though they are sinners, take on God’s righteousness.

5. Romans 3.21-26

If all have sinned, how can anyone be righteous? Schreiner observes, “Paul argues… that a right relation with God is not obtained by keeping the law but through faith in Jesus Christ. All people who trust in Christ are justified by God because of the redemption accomplished by Christ Jesus (3:24)” (71).

6. Lawcourts

Romans 8.33 says, “Who shall bring any charge against God’s elect? It is God who justifies.”

Schreiner writes, “The lawcourt background here is unmistakable. Paul followed the usage of the LXX… and other Jewish Second Temple literature… in assigning a forensic meaning to δικαίουν [‘to justify’].”

2 Samuel 15.4, “Then Absalom would say, ‘Oh that I were judge in the land! Then every man with a dispute or cause might come to me, and I would give him justice.'”

1 Kings 8.32, “then hear in heaven and act and judge your servants, condemning the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.”

Judges didn’t make anyone wicked or righteous. They made declarations about the wicked and the righteous. God declares us righteous, and he will transform us at the resurrection.

Proverbs 17.15, “He who justifies the wicked and he who condemns the righteous
are both alike an abomination to the Lord.”

Schreiner: “Paul… does not think God violates any standards of justice, since Christ bears the curse that sinners deserve” (72).

7. Righteousness and Forgiveness

Romans 4.7-8 quotes Ps 32.1-2. David’s sins are forgiven and he stands “in the right before God” (73). David is not transformed, but forgiven.

Conclusion

Honestly, with some of these points (#3) I do wonder why God’s righteousness being a ‘gift’ ‘from God’ means his righteousness is to be understood forensically. We can’t transform ourselves to be righteous. We need another (2 Cor 5.21). So whether it is forensic or transformative (or both), it is still from God. However, do to other points (#6) and parts of Scripture, I can still see how God’s righteousness is purely forensic.

God justifies sinners when they believe the human Christ Jesus died and was resurrected. He is currently ruling over all things, and he is the King. We are justified in the eyes of God. We stand “in the right” or “not guilty” before him because we are “in Christ.” Being justified in and of itself doesn’t transform Christians, but other aspects of the order of salvation that occur immediately (e.g., the reception of the Spirit) and other parts will occur over time (e.g., sanctification) will cause us to be transformed. God conforms us to the image of his Son by working in us through his Spirit. Through that, we are transformed “from one degree of glory to another” (2 Cor 3.18), awaiting our final transformation at the day of resurrection (1 Cor 15.49, 51-53). Christians are sinners who are declared righteous now and will be made righteous in the future.

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19/10/2018 · 16:57

God’s Righteousness as Transformative?

16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1.16–17)

In my previous post I noted that in his revised BECNT commentary on Romans, Tom Schreiner summarizes the theme of Romans 1.16–17 saying, “The gospel is the saving power of God in which the righteousness of God is revealed” (63). Commentators have come to different interpretations as to what God’s righteousness is. Schreiner explains three of the different interpretations in his commentary.

Last time I wrote about those who think that God’s righteousness is his covenant faithfulness. This time I present Schreiner’s arguments for (and against) God’s righteousness being transformative.

Arguments For

1. Revealed

God’s righteousness being revealed refers to God’s eschatological (end-time) activity that has invaded history. It makes sense that God’s righteousness here means his saving activity if we ask the question ‘What is being revealed?’—a new status (forensic) or divine action (transformation)?

In fact, both God’s righteousness (v. 17) and his wrath (v. 18) are revealed.

17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

God’s wrath is actively poured out against human sin, and so it fits the parallel that his righteousness would also refer to a divine activity. Schreiner notes, “Since verses 16–17 are connected with a γὰρ (gar, for), we can conclude that the saving power of God is intertwined with the righteousness of God” (68).

So as Paul writes, the gospel is God’s power for salvation to all who believe for in the gospel God’s righteousness is revealed. The gospel is God’s salvation-bringing power. It is a divine activity, and his righteousness is actively revealed in it.

2. Old Testament Usage

Many of the uses of righteousness in the OT refer to God’s saving action.

Psalm 98.1–3

1 ‘Oh sing to the Lord a new song,
for he has done marvelous things!
His right hand and his holy arm
have worked salvation for him.

2 The Lord has made known his salvation;
he has revealed his righteousness in the sight of the nations.

3 He has remembered his steadfast love and faithfulness
to the house of Israel.
All the ends of the earth have seen
the salvation of our God.’

After God brought Israel through the Red Sea and destroyed the Egyptian army, Israel praised Yahweh as a ‘man of war’ (Exod 15.3) whose ‘right hand’ is ‘glorious in power’ and ‘shatters the enemy’ (v. 6). He stretched out his right hand that the earth would swallow up the army (v. 12). He led his people safely through the waters in his ‘steadfast love’ (v. 13; Ps 98.2). God’s salvation is an active salvation that rescues his people from their enemies. See also Isaiah 45.8; Micah 6.5 and 7.9.

3. Made righteous

Later in Romans 6 Paul says, “For we know that our old self was crucified with him so that the body ruled by sin might be rendered powerless so that we may no longer be enslaved to sin, since a person who has died has been freed (δεδικαίωται) from sin” (6.7). Schreiner writes, “The use of the verb ‘to justify’ [translated as ‘freed’]… demonstrates that God’s declaration of righteousness really frees people from sin” (69). In Romans 5.19, many in Adam were made sinners; in Christ, they are made righteous. “God’s forensic declaration is effective because the Lord who was crucified on behalf of sinners was also raised from the dead (Rom. 4:25), and thus sinners now live in a new way (Rom. 6:4)” (69).

Pushback

As Schreiner explains in his commentary, there are a few problems here. I won’t list every rebuttal; you can find that in his commentary. But I will present a few of them. 

Problem 1: Revealed

God’s righteousness (1.17) is the grounds for God’s power (1.16). The two terms are not synonymous. Simply because God’s righteousness in Christ is apocalyptic does not mean that his righteousness is transformative. “God’s declaration about sinners is an end-time verdict that has been announced before the end has arrived” (73). Referring to Linebaugh, Schreiner says, “Justification… is the final verdict, which is pronounced now” before the end has come (73).

Believers, in union with Christ, stand in the right before God, but that does not mean they are automatically transformed because of that verdict. Rather, Christians are transformed through the reception of the Holy Spirit, becoming new creations, being sanctified—conformed to the image of Christ—and ultimately by being glorified. At the resurrection we will truly be transformed. It is then that we will be like Christ—righteous and perfect.

Problem 2: Old Testament Usage

Simply because the words righteous and salvation are in parallel (as in Psalm 98.1-3) does not mean they are equivalent. Schreiner says, “Words may overlap in meaning, but it doesn’t follow from this that they have an identical meaning. The righteousness of God, then, denotes the ‘rightness’ and justice of God’s salvation in Psalms and Isaiah” (73).

Problem 3: Made righteous

“Virtually all scholars agree that in the vast majority of cases the verb ‘to justify’ (δικαιόυν) is forensic” (74). Most English Bibles translate δεδικαίωται as “freed.” Even if δεδικαίωται here held a transformative connotation, it does not mean that every use of ‘justify’ or ‘righteousness’ holds that same connotation.

Schreiner observes, “God’s declaration that sinners are in the right before him is the foundation for a changed life” (74). Because believers are justified, are in union with Christ, and are given the Holy Spirit who works in us to image Christ. We are transformed not because of our ‘not-guilty’ verdict, but because God’s Spirit works within us.

As for Romans 5.19 and people being made sinners or made righteous, 2 Corinthians 3.9 points to a forensic use of righteousness. There, righteousness is contrasted with condemnation, “a declarative term” (74). When God condemns someone, he doesn’t make them wicked. They don’t turn into wicked people. They already are wicked. Similarly, God’s declaration that someone is righteous doesn’t mean he turns him into a righteous person. “The declaration that Jesus,” vindicated in his resurrection, “stands in the right is granted to all those who belong to him, to all those who are united to him by faith” (75).

Conclusion

One of the major differences between Schreiner’s first and second editions is his move toward God’s righteousness indicating a forensic status instead of both a forensic status and transformative state. Think about this scenario. Harry and Marv rob a bank. They have committed a crime. They are bandits. They are criminals. A judge declares Harry and Marv to be guilty of their crime. The judge’s sentence does not transform them into criminals; they became criminals when they robbed the bank.

We are sinners. Yet those who believe on Jesus Christ are declared to be “in the right” by God. I am still a sinner. I am not a ‘righteous’ person. As I said above, when Christians receive their resurrected bodies, they will be like Christ (1 John 3.2; 1 Cor 15.49, 52-53). They will be righteous, and they will be perfect. God sees what they will be in the future and he declares them to be that now. Christians have the status of righteousness even though they are still presently sinners because we are now in Christ.

In my next and final post I will look at what Schreiner has to say about God’s righteousness being forensic.

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11/10/2018 · 11:05

God’s Righteousness as his Covenant Faithfulness?

16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1.16–17)

In my previous post I noted that in his revised BECNT commentary on Romans, Tom Schreiner summarizes the theme of Romans 1.16–17 saying, “The gospel is the saving power of God in which the righteousness of God is revealed” (63). Commentators have come to different interpretations as to what God’s righteousness is. Schreiner explains three of the different interpretations in his commentary.

Proponents

The first here is the understanding that God’s righteousness refers to his covenantal faithfulness to his people Israel. Those who argue for this position understand God’s righteousness to be “both effective and forensic” (67). His faithfulness toward Israel is due to his covenant with them and it is seen in his saving activity—that is, it is seen when he saves them from their enemies.

In his commentary Romans 1–8, James Dunn says, “God is ‘righteous’ when he fulfills the obligations he took upon himself to be Israel’s God, that is, to rescue Israel and punish Israel’s enemies” (41). God’s righteousness is to be understood as his covenant faithfulness (Rom 3:3–5, 25; 15:8). It is “God’s act to restore his own and to sustain them within the covenant (Ps 31:1; 35:24; 51:14; 65:5; 71:2, 15; 98:2; 143:11; Isa 45:8, 21; 46:13; 51:5, 6, 8; 62:1–2; 63:1, 7)” (41). 

In his book, Pauline Perspectives, N. T. Wright says, “God must be true to his covenant” with Abraham who would be the father of a great nation and who, by following God, would be a blessing to the world. He continues, “Paul [in Romans 4] quotes extensively from Genesis 15 and 17 to prove that covenant membership always depended on grace and faith” (31). Wright notes that “as God ‘redeemed’ his people from Egypt with the covenant blood, so now the blood of Jesus Christ becomes the blood of the new covenant, shed for the worldwide forgiveness of sins, achieving the redemption (3.21) of the true family of Abraham. God has dealt with sin; he has renounced partiality; he is true to his covenant. The Gospel of Jesus Christ reveals that God is in the right (Romans 1.16f.)” (31). Through the death and resurrection of the Son, God has saved Israel, Jew and Gentile—“the true family of Abraham”—from their ultimate enemies: sin and death.

Finally, Wright says, “The ‘righteousness of God’ is the divine covenant faithfulness, which is both a quality upon which God’s people may rely and something visible in action in the great covenant-fulfilling actions of the death and resurrection of Jesus and the gift of the Spirit” (74-75).

Old Testament References

Schreiner says, “God’s saving actions are rooted in his faithfulness to the covenant enacted with his people. That the righteousness of God involves his loyalty to the covenant is defended by OT and Second Temple antecedents” (75).

Psalm 36.5–6

5 “Your steadfast love, O Lord, extends to the heavens,
your faithfulness to the clouds.
6 Your righteousness is like the mountains of God;
your judgments are like the great deep;
man and beast you save, O Lord.”

Psalm 88.11–12

11 “Is your steadfast love declared in the grave,
or your faithfulness in Abaddon?
12 Are your wonders known in the darkness,
or your righteousness in the land of forgetfulness?”

God’s righteousness is compared to his faithfulness and steadfast love to his people Israel seen through his wondrous works.

Psalm 142.1 (LXX)

In the Septuagint, the psalmist draws a parallel between God’s truth and his righteousness when he says,

“O Lord, hearken to my prayer.
Give ear to my entreaty with your truthfulness.
Hear me in your righteousness.”

God is both truthful and righteous to his covenant people.

Pushback

Yet just because terms such as ‘righteousness,’ ‘truthfulness,’ ‘faithfulness,’ and ‘steadfast’ are paralleled does not mean that they all denote the same thing. Even though the idea the idea of God being faithful to his covenant is present in the broad context of the above psalms, Schreiner points out elsewhere that “God’s salvation of his people is also the right thing to do; he vindicates his people in saving them.”

Israelite judges were to “acquit the innocent and condemn the guilty” (Deut 25.1). Schreiner notes the forensic aspect of their judgments saying, “Judges do not make someone righteous or wicked. They render a forensic declaration based on the reality that is before them.”1

While in Romans 3.1–8 Paul links God’s ‘righteousness’ (3.5) with his ‘faithfulness’ (3.3), ‘reliability’ (3.4), and ‘truth’ (3.7), Schreiner points out that Romans 3.5 speaks of God’s judging righteousness. The Jewish opponents ask if God is unrighteous to inflict wrath on them. God, in his righteousness, judges guilty sinners and pours out his wrath upon them (1.18). God is right and just to judge sinners.

Because God is righteous and doesn’t “pervert the right” (Job 8.3), he faithfully and steadfastly fulfills his OT saving promises and his covenant promises. However, “it is quite another thing to say that God’s righteousness is his covenant faithfulness” (75). Schreiner writes, “The righteousness of God, then, denotes the ‘rightness’ and justice of God’s salvation in Psalms and Isaiah,” which displays itself in his faithfulness to his covenant people (73).

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1 Schreiner, 40 Questions About Christians and Biblical Law, 111.

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28/09/2018 · 17:13

What is the ‘Righteousness of God’?

16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1.16–17)

After explaining how eager he is to preach the gospel of the resurrected Jesus Christ in Rome, Paul tells the church in Rome that he is not ashamed of the gospel (Rom 1.16). Why? It is the power of God that brings salvation to all who believe it. In the upcoming second edition of his Romans (BECNT) commentary, Tom Schreiner summarizes the theme of Romans 1.16–17 as, “The gospel is the saving power of God in which the righteousness of God is revealed” (63).

But just what is the ‘righteousness of God’? This is an important question to ask because “in the bulk of the letter, Paul fills in the content of this gospel so that the Romans will understand why he is so desirous to preach the gospel in Rome and Spain. The letter as a whole focuses on the content of the gospel because the gospel gives Paul boldness to preach in places where Christ is not named (Rom 15:20–21)” (63).

Yet many commentators understand God’s righteousness differently. In a series of posts, I will look at three different understandings of the righteousness of God from Schreiner’s new commentary. Commentators understand God’s righteousness as: 

  1.  Covenantal faithfulness

    1. God’s faithfulness toward Israel is due to his covenant with them and is seen in his saving activity—that is, it is seen when he saves Israel from their enemies.

    2. N.T. Wright says, “The ‘righteousness of God’ is the divine covenant faithfulness, which is both a quality upon which God’s people may rely and something visible in action in the great covenant-fulfilling actions of the death and resurrection of Jesus and the gift of the Spirit” (Pauline Perspectives, 74-75). 

    3. Proponents: James Dunn, Robert Jewett, N.T. Wright, etc.
      .
  2. Transformative

    1. On this view Schreiner says, “God’s forensic declaration is effective because the Lord who was crucified on behalf of sinners was also raised from the dead (Rom. 4:25), and thus sinners now live in a new way (Rom. 6:4)” (69). In his first edition he says that God’s declaration of righteousness is a gift that “is an effective declaration, so that those who are pronounced righteous are also transformed by God’s grace” (67).

    2. Romans 5.19, “For just as through one man’s disobedience the many were made sinners, so also through the one man’s obedience the many will be made righteous.”

    3. Proponents: Ernst Käsemann, Eberhard Jüngel, Adolf Schlatter, Tom Schreiner 1.0 (he advocated for both the forensic and transformative meaning in his first volume). 
      .
  3. Forensic

    1. God’s righteousness is a gift given to sinners so that they would be declared righteous in God’s sight.

    2. Philippians 3.8b-9, “so that I may gain Christ and be found in him, not having a righteousness of my own from the law, but one that is through faith in Christ—the righteousness from God based on faith.

    3. Proponents: Martin Luther, John Calvin, C.E.B. Cranfield, Doug Moo, Tom Schreiner 2.0 (he now advocates for only the forensic understanding).

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11/05/2018 · 11:05

How Should Women Read Proverbs?

Why does Proverbs 1–9 present a father instructing his son against a strange (or “foreign”) woman? Are daughters not important enough to learn and receive wisdom? Why must folly be presented as a woman? And why is the woman portrayed so poorly in certain proverbs (21.9; cf. Eccl 7.25–29)? Also, the only female character in Job, his wife, urges Job to “curse God and die” (Jb 2.9). In his chapter “Wisdom and Gender” in his new book, The Fear of the Lord is Wisdom, Tremper Longman states, “One cannot deny that they [Proverbs, Ecclesiastes, and Job] are male-oriented… though it is also the case that some elements within these books empower women” (202).

Woman and Mothers

First of all, though the father is instructing the son, he puts his wife’s instructions on the same level as his:

1.8–Hear, my son, your father’s instruction,
and forsake not your mother’s teaching 

6.20–My son, keep your father’s commandment,
and forsake not your mother’s teaching.

It was extremely rare in the Ancient Near East to acknowledge the mother in this way, putting her instructions as authoritatively equal to the father’s. Other proverbs emphasize respect for one’s mother:

10.1–A wise son makes a glad father,

but a foolish son is a sorrow to his mother.

15.20–A wise son makes a glad father,

but a foolish man despises his mother.

At the beginning of Proverbs 31, King Lemuel offers a teaching which he received from his mother:

31.26–The sayings of King Lemuel—an inspired utterance his mother taught him.

This comes before the well-known section on the Proverbs 31 Woman—a section that is not about a wife whose sole purpose is to pop out babies and stay home all day making sandwiches. Rather, she is a “noble woman.” Walter Kaiser says that the noble woman 

is depicted as a competent manager of goods and real estate, an expert business woman in cottage industry, a competent mother and wife, and a personwith a strong sense of personal worth able to carry out her sphere of authority with resoluteness and great efficiency.

She is full of practical knowledge, wisdom, and social skills: 

31.26–She opens her mouth with wisdom,
and the teaching of kindness is on her tongue.

31.28–Her children rise up and call her blessed;
her husband also, and he praises her.

In the Song of Songs, the Shulammite woman speaks just over half of the time. Although not the author, her voice is filled with import and significance. 

Forward to Eden

Longman states that in the garden of Eden, “God created woman from the man’s side, clearly indicating their equality. The woman is not created from Adam’s head as if she is superior or from Adam’s feet as if she were inferior, but from his side, showing mutuality and equality” (206). He then notes that Eve was created as Adam’s “helper” (Hb, ‘ezer) though it might be better to translate that word as “ally.” In his relationship to Israel, God is also referred to as ‘ezer (Pss 33.20; 89.18–19; Deut 33.19) so it does not denote an inferior status. Adam and Eve had a joint task in guarding the garden of Eden.

Proverbs and Ecclesiastes “adopt the ancient Near Eastern practice of fathers instructing their sons,” and these two books reflect the patriarchy of the time (207). We live after in a different redemptive-historical time, which is post-Christ’s death and resurrection. Longman argues that when a woman reads Proverbs 21.9, she should substitute the word “woman” for “man.” In a footnote, Longman believes that parents took the content of Proverbs and taught them to their daughters also. Why allow the sons to be wise with money (17.16) but not the daughters? Surely, being in covenant with Yahweh who redeemed them out of Israel, parents would want their daughters to be wise, righteous, and godly.

Patrick Schreiner, in his new book The Kingdom of God and the Glory of the Cross, says that the father, king Solomon (Prov 1.1), is teaching his son the wisdom and understanding (1.2) which stems from God’s instructions (Deut 4.6). The kingly father is “training him to be the ideal king who establishes David’s forever dynasty. The good king will rule in wisdom and righteousness by obeying the Torah. He is to decree laws (Prov. 16:10), execute justice (Prov. 31:8–9), and pour out wrath on evildoers (Prov. 16:14)” (70). If that is the case, then it makes sense why a son is being spoken to. On the one hand, even the other males wouldn’t fit this category for none of them were in the line to rule. On the other hand, the king was to display wisdom, understanding, justice, and righteousness to Israel so that they would follow suit. Both men and women could know and apply Proverbs to their life.

Lady Wisdom and the Noble Woman

What about Lady Wisdom found in Proverbs 1–9 or the noble woman in Proverbs 31.20–31? Longman says that woman can switch the genders to Manly Wisdom and the noble man (cf. Ps 112 which resembles Ps 31.20–31). Many may already be doing this. Why is wisdom portrayed as a woman? Because the father is talking to his young son. He portrays wisdom and folly as women to keep his sons interest while presenting them in their proper forms. What I mean is that Dame Folly is presented as seductive, loud, and lazy, sitting at the door of her house and calling men over (Prov 9.13–15). That is foolishness. That is a sluggard. Those who follow the way of foolishness (and those who do so by literally going to commit adultery) will cost them their lives (especially when the spouse comes home, see 7.20, 23). Dame Folly stands for the false gods 

Lady Wisdom, by contrast, builds her house (9.1). She slaughtered her meat and mixes the wine for a banquet (v. 2). She sets the table and sends out invitations (vv. 2–3). She works. She has practical knowledge and knows how to get things done well. Rather than eating in secret (v. 17), the way of wisdom provides an opportunity for joy at a public banquet. Longman adds, “Woman Wisdom stands for Yahweh’s wisdom, indeed for Yahweh himself” (250). 

Whether male or female, wisdom calls and says,

“Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight” (9.5–6).

(You can read my review here).

The Fear of the Lord is Wisdom Treamper Longman

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09/02/2018 · 12:12

The Center of the Center of the Center of the Sermon on the Mount

Sermon on the Mount

In his new book The Sermon on the Mount and Human Flourishing, Jonathan Pennington says that in the Gospel of Matthew, “Matthew’s literary skill is all about structure” (106). When comparing Matthew’s stories of Jesus’ healings and miracles with the two other Synoptic Gospels, Matthew generally gives shorter retellings. Throughout the Bible, structure is often just as important as what is said.

The biblical authors didn’t use chapter headings, (parentheses), italics, bold, or different colors to frame different sections. They often used words and themes in a literary technique called an inclusio. Why does this fancy word matter?

Imagine holding a dark, rustic 5×7 picture frame. You intend to hang your annual family Christmas photo (the serious one) in your living room. You are not going to put a 3×5 picture in a 5×7 frame—that would look silly. Neither will you try to cram a 5×7 picture into a 3×5 frame; that would destroy the picture and tell people that you don’t care for your property (and that you have bad taste!) Because you appreciate aesthetics, you place your 5×7 annual family photo into that dark, rustic, 5×7 picture frame. The smooth frame matches the pleasant picture. It fits (while your silly Christmas picture will go into the neon frame).

Matthew’s skill isn’t seen in telling elaborate stories. Pennington says he “appears to be less concerned with the individual narratives per se than with how these stories fit together in conjunction with major teaching blocks to tell a larger story” (106). Matthew presents the message of his Gospel through the shape of his Gospel. He frames texts with intentionality. Beginning with the whole Gospel of Matthew:

Abraham

1.1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

[Matthew’s Gospel]

28.18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

In Genesis 12.1–3, Yahweh commissioned Abraham to be a blessing to the nations. Although Matthew doesn’t cite Abraham’s name at the end of his book, through the death and resurrection of Jesus, the true King, the new “David,” his disciples receive the commission to proclaim his kingship to every nation that they would be converted and would follow him, continuing his line (or “genealogy”).

The Presence of Christ

1.23  “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).

18.20 For where two or three are gathered in my name, there am I among them.”

28.20 …And behold, I am with you always, to the end of the age.”

Three times Matthew states that Jesus (or God) will be with his people. The presence of Christ frames the text, and it is the proclamation of his present-and-coming kingdom which brings a separation among humanity seen throughout Matthew’s Gospel (110).

The Gospel of the Kingdom (of God)

Narrowing our search down, it is well known that there are five major blocks of teaching in Matthew. The Sermon on the Mount (Matt 5–7) is located within a larger block of narrative (4.17–9.38).

4.17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”

4.23 And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. 24 So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. 25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.

[Sermon on the Mount; 5–7]

[Healing and Calling Disciples, 8–9]

9.35 And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the laborers are few; 38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”

This block of narrative (4.17–9.38) is framed by a call to repentance, a prayer for more laborers (disciples), and the phrase “the gospel of the kingdom.” Pennington says this whole section is “to be read as one unit, the theme of which is the call to discipleship (through repentance) that comes from the coming of the kingdom of heaven” (114).

The Sermon is meant to be read as the explanation of what it means to live according to God’s coming kingdom” (114). The Sermon is the perfect example of an “exposition of what repentance toward God and his Fatherly reign looks like (4:17), of what the life of discipleship looks like” (114).

The “New Law” of the Sermon

5.1 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. 2 And he opened his mouth and taught them, saying:

[The Sermon on the Mount] 

7.28 And when Jesus finished these sayings, the crowds were astonished at his teaching, 29 for he was teaching them as one who had authority, and not as their scribes. 8.1 When he came down from the mountain, great crowds followed him.

The Sermon itself is framed by Jesus ascending up the mountain (5.1–2) and descending down the mountain (7.28–8.1). Jesus, the greater Moses, taught the people what it should look like to live in God’s kingdom. He spoke with authority, unlike the scribes who pretend to have Moses’ authority (23.2).1

The Law and the Prophets

Pennington provides a three-fold outline to the Sermon:

  1. Introduction: The Call to God’s People (5.3–16)
  2. The Body: The Greater Righteousness for God’s People (5.17–7.12)
  3. Conclusion: Three Warnings Regarding the Prospect of Eschatological Judgment (7.13–27)

The Body of the sermon is framed by the phrase “the Law and/or the Prophets.”

5.17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

[Greater righteousness for God’s people]

7.12 “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

Pennington says that the theme of the sermon is “greater righteousness.” To be a repentant and forgiven disciple in God’s kingdom, and to be in covenant with God and to know his word (Ps 1.1; 2.12), is to live life as it was meant to be lived. It is a “whole” life; it is a flourishing life (cf. the blossoming, fruitful tree by the rivers of water in Ps 1.3, which resonates Garden of Eden imagery). The Pharisees were hypocrites who performed the right actions but with evil hearts. To have “greater righteousness” is to be whole and complete like the Father in heaven (5.48). It is to be “pure in heart” (5.8). It is to follow God’s instructions both outwardly and inwardly. Christ fulfilled the law, and we live under the law of Christ (1 Cor 9.21; Gal 6.2).

Rewards from the Father in Heaven

  1. The Body: The Greater Righteousness (GR) for God’s People (5.17–7.12)
    1. GR in Relation to God’s Laws (5.17–48)
    2. GR in Relation to Piety Toward God (6.1–21)
    3. GR in Relation to the World (6.19–7.12)2

6.1 “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.

[Greater righteousness in one’s piety toward God]

6.19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

Here, point two of the Body is framed by a few words/ideas. Both sides speak about rewards/treasures either from God in heaven or with the treasure being in heaven. Good deeds are not to be done to impress people (on earth), but to honor God who is in heaven. The Pharisees, who do not have pure hearts, want to receive all of the honor (as do the scribes, for they sit in the “seat of Moses,” 23.2), yet they give none to God. They will obtain no reward from the Father (vv. 4b, 6b, 18b) for they perform their pious acts in public to gain honor from others who see them (vv. 1, 2, 5, 17).

The Lord’s Prayer

Finally, at “the center of the center of the center of the Sermon” lies the Lord’s Prayer (125).3

6.7 “And when you pray, do not heap up empty phrases as the Gentiles do [cf 5.48], for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this:

[The Lord’s Prayer]

6.14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

Being the center of the center of the center of the Sermon, Pennington says, “We should expect that the Lord’s Prayer has much to teach us about the whole, and such is the case,” for it “is a model of what kind of petitions and God-orientation should mark the Christian life. It is the scaffolding around the tower of prayer or the guiding handrails along which the disciple walks in forming his or her own prayers” (222).

In the first half of the prayer (vv. 9–10) oriented toward God the Father, Jesus tells his disciples to ask “our Father” to “give us this day our daily bread” (6.11). Bread is an item that is repeated throughout Matthew’s Gospel. In Jesus’ temptation, he refused to turn stones into bread but obeyed God instead (4.3). Later in Matthew 14 and 15, Jesus feeds thousands of people with bread and fish. At the Last Supper, the bread that was broken represented Jesus’ soon-to-be broken flesh (27.17–30, see v. 28). Within the Sermon, God the Father always knows our needs and provides for us (6.10, 25–34; 7.7–11). Our Father “gives good gifts to those who ask him” (7.11).

The second half of the Lord’s Prayer (vv. 11–13) is the “human-oriented part of the Prayer [which] focuses on interpersonal sin and relational conflict” (226). This is “reiterated in the conclusion to the Prayer” (6.14–15) and is seen throughout Matthew, such as in 5.7, 9.1–8, 12.31–32, 18.15–20, 21–35, and 26.28 (226).

Without giving away too many details about the Lord’s Prayer, Pennington says, “The introduction to the Prayer is an exhortation to focus on heart-driven, simplicity of prayer. The conclusion likewise focuses on the heart and inner disposition” (228). The conclusion seems to come from out of left field, especially as the conclusion to the frame. It doesn’t seem to match the introduction (6.7–8). Pennington adds that this concluding remark “is a commentary on the Prayer that is meant to drive home the weightiness of interpersonal relationships among God’s people” (229). The one who seeks forgiveness is ready to forgive from the heart (18.35).

Knowing the ways Matthew frames his whole Gospel and sections of his Gospel helps us to interpret what occurs in the middle. Keeping the larger picture in view, Pennington gives the reader an avenue for even the most difficult parts of the Sermon on the Mount.

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SotM&HF

1 Pennington also says that the “flourishing” statements that make up the Beatitudes (in the Sermon—Jesus’ first discourse) are contrasted with the “woes” to the Pharisees in Matthew 23—the beginning of Jesus’ fifth and final discourse in Matthew.

2 I won’t get into how points two and three overlap (they both use 6.19–21) only to say that those three verses serve as a bridge between the two sections.

3 Amongst all of the inclusios I’ve shown, this is not to say that the Lord’s Prayer is the center of Matthew. That should be obvious (it’s the first of five discourses). Rather, it’s more likely that Matthew 13 (the third discourse) is the center (if Matthew is written as a chiasm, p. 110).

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06/02/2018 · 08:49

What Do Demons Believe about God? (James 2.19)

James 2:19: “You believe that God is one; you do well. Even the demons believe—and shudder!” In his new book The Bible Unfiltered, Michael Heiser says this “verse doesn’t say what many readers presume it says” (214). Is James merely saying that “the demons believe in God, and that doesn’t get them to heaven” (214)? Yes, they believe in God, but James’ point is that just as his reader believe God is one, so do the demons believe that too. “The demons believe something specific about God—and that specific belief is what makes them shudder” (215). “God is one” echoes the Shema of Deuteronomy 6.4, “Hear O Israel: The Lord our God, the Lord is one.” [shema’ is a transliteration of the Hebrew command () which means “Hear!”]. But why would this be scary?

God offered redemption to Israel who came from Israel. Abraham was chosen out of the nations (Gen 10) who were dispersed at the Tower of Babel (11.1-9). Deuteronomy 32:8–9 gives us another perspective on what happened at the Tower of Babel, saying, “When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his allotted heritage.” God called Abraham, “established his ‘portion’—the nation of Israel—[and] he set aside all other nations” and allotted them to divine beings, sons of God (Job 38.7), which are referred to in Deuteronomy (4.19; 17.3) as the “host of heaven” (216). They are also referred to as gods (elohim) and demons (shedim) in Deuteronomy (4:19–20; 17:3; 29:24–26; 32:17). Heiser says that At some point “these sons of God… became corrupt and abused their authority (Ps 82) by seducing the Israelites to worship them instead of the true God (Deut 29:24–26; 32:17)” (216).

The demons (32.17; Jam 2.19) know “God is one.” Salvation was not, is not, and will not be extended to them. God chose to save Israel, and he will never save the demons. “Only the Israelites had the truth about the Most High God: God had become incarnate in Christ. By embracing Jesus, James’ audience was embracing the ultimate outcome of their ancient covenant faith” (217).

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03/02/2018 · 12:05

The Father of Lights (James 1.17)

James 1.17 says, “Every good gift and every perfect gift is from above, coming down from the Father of lights.“ What does James then mean when he says “with whom there is no variation or shadow due to change”? In his new book The Bible Unfiltered, Michael Heiser says, “‘Father of lights’ points to God’s role as creator of the stars and other celestial objects” as seen in the original creation account and in the Psalms (Gen 1:14–18; Pss 136:7–9; 148:1–5—(p. 211)). In Genesis 1.14-18, the sun, moon, and stars were to “be for signs and for seasons, and for days and years.” They marked the changing of the seasons. Heiser remarks that the Greek word (tropē) for the word “change” in James 1.17 is used in Greek literature “to describe the movement and positioning of stars, seasonal changes and their effect on the land, and the two annual solstices” (212). James’ use of “change” and “shadow” connotes an eclipse. So whereas the sun, moon, and stars change positions, the Father does not change.

But God is more than Creator. Ancient Near Eastern cultures, including the OT biblical authors, believed that the stars were heavenly beings.

Deuteronomy 4.19 says, “And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the Lord your God has allotted to all the peoples under the whole heaven.”

Deuteronomy 17.3 says, “and [if someone] has gone and served other gods and worshiped them, or the sun or the moon or any of the host of heaven, which I have forbidden….”

Job 38.7 says, “when the morning stars sang together and all the sons of God shouted for joy?”

James, referring to God as the creator of all heavenly beings, is “emphasizing that they are created and are therefore inferior. God alone is uncreated” (212). There is no darkness in God at all (cf. 1 John 1.5). Though some of his creation fell (see ch. 28 of The Bible Unfiltered, along with Ps 82; Gen 3 and 6), God does not change. He does not fail.

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04/01/2018 · 12:05

Review: Mark (TNTC), Eckhard Schnabel

Mark (Tyndale New Testament Commentary) Review

The first commentary on the Gospel of Mark was written in the sixth century, and between “AD 650 and 1000, thirteen major commentaries were written on Matthew, but only four on Mark” (Strauss, 20). Despite the long neglect, much study has been done over Mark’s short Gospel for more than the last century.

Eckhard Schnabel, Professor of New Testament at Gordon-Conwell and author of Acts (ZECNT), Early Christian Mission (2 volumes), and 40 Questions on the End Times, replaces Alan Cole’s Mark volume in the Tyndale New Testament Commentary (TNTC) series with a Christmas meal—441 pages of commentary on the shortest Gospel. While adding to the growing list of commentaries, Schnabel (who is also the TNTC’s series editor) did not write a commentary of commentaries on Mark. Instead, writing for pastors, students, and laypeople, he comments on the meaning of Mark through theological reflection, historical points of reference, the meanings of words, and the literary development of the characters.

Summary

Schnabel gives very little attention to Markan priority (whether Mark’s Gospel was written first), saying that Markan priority “continues to be plausible,” but that “these questions are more significant for commentaries on the Gospels of Matthew and Luke” (4). Thankfully, Schnabel examines the text and not a possible Markan community behind the text, though he does acknowledge future Mark’s clarifications for Gentile readers (14, 162).

He takes Mark to be the actual author (12), probably writing from Rome for various churches (14) anywhere between 50–64 AD. We don’t know what Mark’s sources are, but if Papias is correct, Mark’s “most significant — and perhaps the only — source” was Peter (18). Mark ends his Gospel at 16.8. Abrupt endings are attested in antiquity, and within the Bible Jonah ends abruptly and Acts ends with Paul still alive and his legal case unresolved. To paraphrase Demetrius (whom Schnabel quotes), some points need to be worked out be the hearers themselves (22-23).

Schnabel disregards William Wrede’s hypothesis of Mark’s “Messianic secret.” If there is nothing messianic about Jesus or his ministry, then there is no explanation for his death, nor is there any explanation as to how his disciples transformed their “unmessianic master into the Messiah after Easter” (25).

Mark does not have a “vendetta” against the disciples (29), but merely gives an “unvarnished” (aka, authentic) look at their pre-resurrection responses to Jesus (30). Nobody imagined a Messiah who would die, and though on occasion Jesus does rebuke the disciples, he often explains himself to them.

Schnabel divines Mark into four pairs of three’s:

  1. The Beginning of the Gospel (1.1–13)
    1. Heading (1.1)
    2. Jesus and John the Baptist (1.2–8)
    3. Jesus declared Son of God and conflict with Satan (1.9–13)
  2. Jesus’ Messianic Authority (1.14–8.21)
    1. The kingdom of God and Jesus’ authority (1.14–3.6)
    2. The Twelve and the kingdom of God (3.7–6.6)
    3. The Mission of Jesus Messiah and the Twelve (6.6–8.21)
  3. Jesus’ Messianic Suffering (8.22–15.47)
    1. The revelation of the Messiah’s suffering (8.22–10.52)
    2. The confrontation in Jerusalem (11.1–13.37)
    3. The suffering and death of Jesus Messiah (14.1–15.47)
  4. Jesus’ Resurrection Announced (16.1–8)
    1. The women at Jesus’ tomb (16.1–5)
    2. The announcement of Jesus’ resurrection (16.6–7)
    3. The reaction of the women (16.8)

Interpretations

4:10–12: Jesus tells parables to conceal the kingdom of God from outsiders. They are intentionally veiled. Many cannot see or hear the kingdom of God in Jesus’ miracles, exorcisms, and through his teachings. Judgement will come because they do not want to truly listen to God (13.1–37). Schnabel interprets through the lens of the kingdom of God that has come in Jesus (1.14–15).

6:49–50: Jesus’ “I am” statement (see also 14.62) is not a declaration of divinity.

7:24–30: Having just taught his disciples about what is clean and unclean (vv. 14–23), Jesus enters “unclean” Gentile territory. Jesus doesn’t “change his mind” when the Syro-Phoenician woman gives the right answer; rather, she passes his test. She (a Gentile “dog”) can eat the crumbs under the table simultaneously while the children (Israel) are eating. Though Jews generally saw dogs as unclean, “dog” (kynarion) here is a pet “present at a meal in the house” (173). This Gentile woman has more spiritual discernment than the Jewish leaders.

8:1–10: Mark is not repeating himself here; this is not the same event as in 6.30–44. Jesus is in Gentile territory (Isa 25.6; 49.6; Acts 1.8; 2.39).

13:24–27: Jesus’ second coming is at a separate, indeterminate time from 13.1–23. Jesus no longer focuses on the city of Jerusalem, the local councils, or even the seasons (winter, v. 18), but on “the sun, the moon, the stars, the clouds, the ends of the earth and the ends of heavens” (330).

14:35–36: Jesus “does not have inner doubts about the value of his death. Jesus’ prayer to be spared death conveys the excruciating anguish that senses the terrible reality of suffering the judgment of God, dying as a ransom for the many (10:45), shedding his blood to seal the new covenant (14:24), dying as a sin offering (Rom 8:3), becoming the place of God’s atoning presence (Rom 3:25), becoming a curse for us (Gal 3:13) ” (364).

14:51–52: Whoever this young man is, he shows that all have forsaken Jesus. In terror, the young lad would prefer to be shamefully naked and save his own skin than to be caught being with Jesus.

Schnabel provides much good historical and factual information on various people (Pilate, p. 394-95; the Sanhedrin, p. 373), places (Jerusalem, p. 261), and the timing of the Passover (350-51). Some of these details seem a bit much, such as the possible “House of Peter (1.29–31), heights of various mountains in Israel, and how a clay lamp was made in Galilean workshops (4.21). It can make the text seem too busy, and I personally think some of these details would work better as footnotes. Still, his points on why people go “up” to Jerusalem (247), just how the friends could dig their way through the roof of a house (65), or who Barabbas was (400), help make sense of the text. Schnabel is a careful exegete and historian. 

Unfortunately, there are no indices in this volume (or in any of the Old and New Testament series).

Recommended?

I’ve read (chunks of) quite a few Markan commentaries. Schnabel’s volume isn’t going to break new ground, but he is trustworthy when it comes to biblical exegesis and exposition. He keeps the Gospel’s context in view in his theology sections, making sure that he doesn’t interpret something apart from anything else Mark has said, and points to Christ as our one and true Savior whose death ransomed sinners and inaugurated the new covenant. The pastor, student, Bible college teacher, and layperson would be filled with this huge 441 page meal.

Lagniappe

  • Author: Eckhard J. Schnabel
  • Series: Tyndale New Testament Commentaries (Book 2)
  • Paperback: 448 pages
  • Publisher: IVP Academic (June 6, 2017)

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07/12/2017 · 13:37

The Paraclete

John ZECNT Klink Review

What does “Paraclete” (παράκλητος) mean? In an in-depth look at “the Paraclete” in his commentary on John, Edward Klink says that the term for the Paraclete occurs only five times in the NT, and all five of those occurrences are within John’s writings (14.16, 26; 15.26; 16.7; 1 John 2.1), and the search for an equivalent Hebrew term is a lost cause.1 Klink notes the various ways Paraclete is translated in different translations: “Comforter” (KJV), “Advocate” (NRSV; NEB; JB; NIV), “Counselor” (HCS), and “Helper” (NASB; ESV).

The traditional scholarly opinion has been to see παράκλητος as having a legal or forensic meaning—thus, the term “advocate.” Yet scholars admit that John adds to this meaning by giving the word the connotations of “teacher” and “helper.” To define παράκλητος as “advocate” forces the word into one narrow definition from what John actually means. Some scholars have pushed back against the legal language saying that the term is “better interpreted . . . [for] a prophetic role or office.”2 While the term “‘could appear in legal contexts’ . . . when it did it was used ‘as a supporter or sponsor.’”3 Inevitably translators will have to choose one word as the primary meaning.

Klink, on the other hand, doesn’t translate παράκλητος, but transliterates it as the Paraclete “to avoid limiting or muting aspects of the identity and multifaceted function of the Paraclete that are core to its (his) identity.”4 Instead of looking to a historical or religious background to understand the Paraclete, Klink prefers to look to the foreground. John, and thus, Jesus, is teaching us about the Holy Spirit (John 14.26). He is developing a doctrine for his readers.

“The figure and function of the Holy Spirit cannot be defined by the history of religions, for it requires not only sensitivity to the Gospel’s own multifaceted portrayal but also the foregrounding depiction from the rest of the biblical canon — the primary source for offering a conceptual interpretation of the Spirit’s person and work.”5

In this in-depth section Klink gives three aspects of the Paraclete for his reader to understand ahead of time.

  1. The Paraclete is still to come.

John 14.26: But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.

The Holy Spirit comes (proceeds) from both the Father and the Son and will do so soon at a future time. But the Spirit has surely been at work prior to the future point of his coming (cf. 1 Cor 12.3).

“It is significant that the Paraclete can only come when Jesus departs (16:7), for it suggests that his coming is a direct consequence of the saving work of Christ without which he could have no place or function at all. The Paraclete is therefore symptomatic of the era to come in the new covenant and the new life in Christ, the Spiritual life.”6

  1. The Paraclete has a special relationship to the disciples. “Without exception, the functions ascribed to the Spirit are elsewhere in this Gospel assigned to Christ.”7
    ..

    • All will know the Paraclete just as the disciples had the privilege of knowing Jesus (14.7, 9).
    • The Paraclete will indwell the disciples and remain with them just as Jesus is to remain in and with the disciples (14.16–17, 20, 23; 15.4–5; 17.23, 26).
    • The Paraclete as the Spirit of truth (14.17; 15.26; 16.13) will teach and guide the disciples into “all the truth” (16.13), just as Jesus is the truth (14.6; cf. 1.14).
    • The Spirit bears witness to Christ (15.26) and glorifies Christ (16.14), just as it is Christ from whom the Paraclete receives what he makes known to the disciples (16.14).8
  1. The Paraclete has a unique role in the world to convict the world of sin, righteousness, and judgment (16.8). The world cannot “see” Jesus (5.43; 12.48); the world cannot see the Paraclete. The legal/forensic language comes in to play here because the Paraclete is both witness to Jesus (15.26; 16.14), but he also assists “the disciples in their witness in the world, since his witness takes place through their own.”9 The Paraclete is the Spirit of truth (14.17) who points to the one who is “the way, the truth, and the life; 14.6).

The Mission of the Trinity

There is an extremely close relationship between the Paraclete and Jesus. Not only do they share (some of) the same functions, but Jesus expressly states that the Paraclete is “another Helper” (ἄλλον παράκλητον; 14.16).10 Jesus too was a Paraclete, albeit one different from the Spirit (cf. 1 John 2.1).

Here we see how the Son and the Spirit can belong together (as God) and participate in the same work (the mission of God) and yet be different persons and have different assignments or functions, thus allowing for a distinction in purpose, a unity in function, and an equality in essence. And the relationship among the Trinity is gifted to us by means of the Spirit—the Paraclete, for at his departure (cross, resurrection, ascension) Jesus gives us “a share in his filial relationship with the Father by the indwelling of the Holy Spirit.”11

The title Paraclete “refers to the ministerial office of the Trinitarian God in the world, occupied by both the Son of God and the Spirit of God.”12 It refers to both the Spirit of God and to the Son of God, the one who is “the only God, who is at the Father’s side, he has made him known,” Jesus Christ (1.18). This Jesus is in the Father and the Father is in him. The Father sends the Spirit to his people in Jesus’s name (14.26). It is in this intimate relationship that believers—people, humans—are included. In fact, Jesus concludes his prayer to the Father by saying “I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them” (17.26). Jesus is in believers, and the love which God shows to his Son is shown to his sons and daughters in Christ.

1 Edward Klink, John (ZECNT), 632.

2 Ibid.

3 Ibid.

4 Ibid.

5 Ibid., 632-33.

6 Ibid., 633.

7 Ibid.

8 Ibid.

9 Ibid.

10 “The adjective ‘another’ (ἄλλον) signifies ‘another of the same kind.’” (634).

11 Ibid.

12 Ibid., 635.

John ZECNT Klink Review

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