Social Media and Spiritual Problems — from Doy Moyer’s Mind Your Faith blog
The Lockman Foundation Translation Committee is currently in the process of updating the NASB. This update, slated for release in 2019, looks to be a more significant release than their 1995 version. I will pass along any news of the upcoming release, as I find it.
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Interesting quotation from Miroslav Volf
If God is loving then how can He be wrathful? Isn’t wrath or anger inappropriate for a God who is love?
Yale Theologian, Miroslav Volf provides one great answer. He was born in Croatia and lived through the nightmare years of ethnic strife in the former Yugoslavia—including the destruction of churches, the rape of women, and the murder of innocents. He once thought that wrath and anger were beneath God, but he came to realize that his view of God had been too low…
“I used to think that wrath was unworthy of God. Isn’t God love? Shouldn’t divine love be beyond wrath? God is love, and God loves every person and every creature. That’s exactly why God is wrathful against some of them.
My last resistance to the idea of God’s wrath was a casualty of the war in the former Yugoslavia…
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“A common motif found in Ancient Near East reliefs shows a monarch placing his foot on his enemy. One illustration of this is the large relief showing the Assyrian King Tiglath-Pileser III (reigned 745-727 B.C.) with his foot on the neck of an enemy. Tiglath-Pileser III is known as Pul in the Bible.”
A common motif found in Ancient Near East reliefs shows a monarch placing his foot on his enemy. One illustration of this is the large relief showing the Assyrian King Tiglath-Pileser III (reigned 745-727 B.C.) with his foot on the neck of an enemy. Tiglath-Pileser III is known as Pul in the Bible.
Pul the king of Assyria came against the land, and Menahem gave Pul a thousand talents of silver, that he might help him to confirm his hold on the royal power. (2 Kings 15:19 ESV)
So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pileser king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and the river Gozan, to this day. (1 Chronicles 5:26 ESV)
The Assyrian relief below is displayed in…
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Footnote 35 — Christopher J.H. Wright, Knowing Jesus through the Old Testament (2nd ed., Downers Grove, IL: Intervarsity Press, 2014), pp. 71, 256-257.
Learning Biblical truths by implication (and the inferences drawn from narrative, prophecy, poetry, legal mandates or prohibitions, etc.) has been a topic of controversy in some religious circles for awhile now. Christopher J.H. Wright’s work connecting various Old Testament texts with Jesus provides some insight into how that process was used by the Lord himself to teach those who were seeking the truth about him.
“In order to explain Jesus, the New Testament connects him to a whole range of Old Testament Scriptures that are all perceived as expressing God’s promise – whether directly or by implication” (p.71, chapter 2).
Wright picks up this dangling thread later in his work, for example, in explicating the Transfiguration (Matthew 17:1-13) –
“And once again, in the conversation afterward, Jesus helps them to understand the significance of John the Baptist. They knew the accepted teaching of the experts – Elijah must first come before God arrives. The staggering challenge lay in the implications. Here is the logic:
Elijah comes first, then God will come down (drawn from Mal 4:5).
You know that John has already come first, and then Jesus came.
So if John was Elijah, who is Jesus?
“In ways like this Matthew shows that Jesus used Scripture that spoke about God in ways that pointed to himself. He did not stand up with a banner proclaiming, ‘I am God.’ He did not need to. The people around him knew their Scriptures. Jesus pointed to those texts, pointed to himself, and in effect told them to draw their own conclusions.” (pp. 256-257).
Part of the issue, of course, is not so much about whether Jesus, and Biblical authors, taught by implication. That they did is an obvious truism — and expected others to draw the logical conclusions. The problem seems to be some of the UN-necessary inferences which some have drawn from Biblical teachings – “whether directly or by implication.”
Think about it, and draw your own conclusions!
Worth a few moments of your time …
It is amazing how certain comments stick in the mind. It is hard to know whether it is the context in which they are spoken or the sheer simplicity with which the comment nails its intended target, but nonetheless some things remain with you. I am regularly reminded of one of the funniest, and yet searingly clear, comments I received whilst engaged in mission work.
The context was my regular pilgrimage to the Holy Land; or, Llandudno as it is more commonly known. I was co-leading a week of mission. Much of the work involved cold-contact evangelism; approaching folk on the promenade and trying to generate conversation. The aim would be to share something of Christ and perhaps leave them with a Christian book or piece of literature to read in their own time. Sometimes conversations take off – often in ways you wouldn’t expect – and excellent theological discussion can…
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Our photo today was made from NW of the Sea of Galilee. The formation on the right is known as Mount Arbel. The agricultural area you see slopes down to the Plain of Gennesaret which stretches about 2½ miles to the Sea (Matthew 14:34).
Across the Sea of Galilee is a portion of the Golan Heights, known in Old Testament times as Bashan. This territory was taken by Israel from Og the king of Bashan and eventually became territory belonging to the tribe of Manasseh.
Then they turned and went up by the way to Bashan. And Og the king of Bashan came out against them, he and all his people, to battle at Edrei. But the LORD said to Moses, “Do not fear him, for I have given him into your hand…
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