What I Read Online – 11/21/2012 (a.m.)

21 Nov
    • The Church and Israel in the New Testament
    • The Church and Israel in the Old Testament
    • The Church and Israel: The Issue
    • The True Israel of God
    • If churches and theological colleges where functioning like this, there will always be a “they didn’t teach me this in seminary” list yet that would be expected. The church, the theological college, and the student never expected to get all they need to be a pastor in a classroom – who would?
    • As a Baptist, I reject the hierarchy of the Anglican church. Since I don’t happen to believe in a bishop-like position for church leaders in the first place, I feel somewhat detached from the proceedings in England.


    • Well, quite frankly, the Africans get thrown under the bus. The leaders on the Left wind up distancing themselves from the very people they said ought to have a place at the table.
    • In other words, everyone seems to be for multiculturalism and tolerance except when it doesn’t suit the progressive side. You can go on and on about the beauty of “primitive” civilizations and the horrors of Western imperialism. But then when articulate leaders from those civilizations challenge your devotion to pluralistic relativism, or your radical embrace of all kinds of sexual expression, or your egalitarian reworking of the Bible… well, now they’re part of the problem.
    • No, when a vote goes against the Left’s eschatological vision of “progress,” the cannons must come out. It’s about regrouping, reloading, and charging the gates again!


      If the traditionalists were to act this way, they’d be labeled divisive and warmongering. But when the “progressives” do this, they are extolled as heroes standing on their convictions and refusing to give up.

    • The Word of God rather gives the lie to these kind of claims being made by many at the Synod on issues like these. It is the very mark of a dying church to be wedded to the spirit of the age, proudly turning its back upon divine revelation, and that in the very sphere in which the truth is meant to be defended and proclaimed. A living church considers its ways, and turns its feet back to God’s testimonies (Ps 119.59).
    • In any given local church, a wise pastor possesses the single most valuable commodity that will influence men who don’t read books, and that commodity is reading experience. A wise pastor is a man who has learned by experience to discern valuable books from the less-helpful (reason #1, above). A wise pastor is a man who has learned to fix his attention on the written word for lengthy periods of undistracted time (reasons #2 and #4). And a wise pastor is a man who has been personally altered by his discoveries in the written word (reason #3).
    • One of the deadliest traps a preacher can face is to believe that somehow the power of his preaching resides in his “special way” of preaching. That special way can be his personality, his style, his method of preparation, his emotional force, his mastery of the languages or history or theology, or his ability to illustrate with a story or a joke
    • “Powerful preachers” are men who proclaim the gospel of our Lord Jesus Christ. Any time the gospel is rightly announced in our preaching, we can confidently expect God’s power to go forth. Power inheres in the message not the man.


    • In true preaching, the Spirit of God takes the message of God and turns it into the life of God in the people of God. God not only speaks in preaching, He also unleashes His power. Omnipotence launches from human lips. The Holy Spirit takes the words of men about God’s Son and He works faith, deep conviction, and joy in the hearer.


    • We never reach the innermost room in any man’s soul by the expediences of the showman or the buffoon
    • Relying on the power of God the Holy Spirit in preaching  brings remarkable freedom. We don’t have to impress. We don’t have to “muster up” a performance. We don’t have to supply new wisdom or innovative insight.


    • We simply have to pray, trust, and proclaim
    • There must be discernment. There must be reflection. But before anything else there must be an attitude that takes time to be careful and precise, an attitude that is revealed in the small things of the craft. In fact, how one tackles those small things reveals the ability to handle the larger. If, with regard to the small things, the seemingly unimportant things, there is simply the desire to get them out of the way as soon as possible to make way for the truly “significant things,” the faculty of a good historian is lacking. Such an attitude is not perfectionism—an impossibility in this life for fallible humanity—though it is the desire to make everything written the best and most precise it can be.


    • Our Father God, your name we praise,
        to you our hymns addressing,
        and joyfully our voices raise,
        your faithfulness confessing.
        Assembled by your grace, O Lord,
        we seek fresh guidance from your word:
        now grant anew your blessing.


      2. Touch, Lord, the lips that speak for you;
        by Scripture’s wisdom train us:
        revive our hearts by what is true;
        from every wrong restrain us.
        Give us each day our daily bread;
        may hungry souls again be fed;
        may heavenly food sustain us.


      3. Lord, make your pilgrim people wise,
        the gospel message knowing,
        that we may walk with lightened eyes
        in grace and goodness growing:
        your word supplies your people’s need,
        one holy law for us to heed,
        from heaven your wisdom flowing.


      4. As with your people here we meet
        your grace alone can feed us:
        as here we gather at your feet
        we pray that you will heed us.
        O Lord divine, the kingdom’s powers,
        the praise, the glory, all are yours:
        may Jesus Christ still lead us!


    • People too often believe Moses’ role in the book is primarily one of a lawgiver, and so the book is classified generically as “law” rather than pastoral preaching
    • Jesus is YHWH (John 1:23; Rom. 10:13, etc.). Therefore, he’s not merely a Moses figure, but the one in whose name Moses spoke throughout Deuteronomy and who inspired all his utterances
    • When people ask me whether Christians need to keep this command, I explain this is the wrong question. The question for me as a Christian is not, “Do I have to keep this law?” but rather, “How does God, my Redeemer and covenant Lord, expect me to keep this law?”
    • Admittedly, the regulations of Deuteronomy are culturally conditioned, but we must accept as normative God’s revelation communicated through these contextualized regulations. After peeling away the cultural husks of the laws in Deuteronomy, modern Christian interpreters must accept as normative the ethical and theological principles they communicate. In cases where the work of Christ has brought an end to a given practice (e.g., food regulations), the theological principles underlying those regulations remain relevant.
    • However, to see Jesus as a second Moses is demeaning. He isn’t Moses, he’s YHWH! Moses wasn’t Israel’s Redeemer; YHWH was. With respect to Acts 3:17-26, I know my interpretation isn’t widely accepted—the standard line has deep and ancient roots—but as I’ve written elsewhere, in my view Peter isn’t presenting Jesus as a prophet like Moses but as “the Servant” God raised up. Jesus is the one of whom Moses and the prophets after him spoke. Through Christ, the blessing they promised is realized.


      As for Hebrews 3:1-6, the author is emphatic Jesus is greater than Moses. To be sure, the faithfulness of Jesus is compared with the faithfulness of Moses, but his status and roles are fundamentally different. As the Son of the builder of the house, he’s identified with God rather than Moses.

    • By no means is TGC mistaken in this, though several OT scholars I know have expressed surprise that your panel at last year’s national conference devoted to “Preaching Christ from the Old Testament” didn’t involve a single OT scholar
    • Actually, we’d improve our hermeneutic if we interpreted the OT Christotelically rather than Christocentrically. While it’s hermeneutically irresponsible to say all OT texts have a Christocentric meaning or point to Christ, it’s true that all play a significant role in God’s great redemptive plan, which leads to and climaxes in Christ. This means that as a Christian interpreter my wrestling with an OT text must begin with trying to grasp the sense the original readers/hearers should have gotten, and authoritative preaching of that text depends on having grasped that intended sense.

Posted from Diigo. The rest of my favorite links are here.

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Posted by on 21/11/2012 in Current Issues


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