Now this was written allegorically: these women are two covenants.
One is from Mount Sinai, bearing children for slavery; she is Hagar.
– Galatians 4:24 –
What does ἀλληγορούμενα mean in Galatians 4:24?
To answer the question about the lexical meaning of ἀλληγορούμενα is difficult, because it is only used once in the New Testament. That being said, I think we can say a few things, acknowledging that this word and its immediate context (Gal 4:21–31) is a hotbed for interpretive disagreement. That said, here are a few notes on the matter which came from a recent Sunday School class. Continue reading
When I share the gospel at our Discover OBC Class—our new members class—I usually talk about the gospel from two angles. One follows the contours of the ‘horizontal’ storyline of Scripture (Creation — Fall — Redemption — New Creation); the other focuses on the ‘vertical’ relationship with God (Holy God — Man Dead in Sin — Christ — Response). For me, this has been a helpful way to present the gospel, as it sets the person and work of Jesus into the storyline of the Bible.
Typically, I draw these two aspects of the gospel on a whiteboard or a napkin. But this week one of our elders put those presentations into two graphic designs—far better than any napkin I’ve drawn. Here they are. I think they speak for themselves, but feel free to ask questions or suggest enhancements. But even better, go share the gospel with someone—from the whole storyline of the Bible and its centerpiece the person and work of Jesus Christ.
Soli Deo Gloria, ds
How do you know who you are?
For all of us stories, especially family stories, define who we are. While the world tells us we can define ourselves however we want, the truth is we need an overarching story to set the context for our lives. Apart from Christ, we seek to write a story with our lives that satisfies our cravings and bolsters our self-confidence.
When we come to faith in Jesus Christ, however, we not only receive the Lord’s righteousness and life, we also receive his name, his family, and his history. Importantly, Jesus’ family history does not begin in a Bethlehem stable, it goes back to Ruth and Boaz—another family in Bethlehem. And in the birth of their great-grandson David, we find the foundational patriarch who defines the royal family of King Jesus and all of human history. In the Psalms David is the central figure. In Book 1 he is the author and centerpiece of (almost) every psalm. And now in Book 2, he continues to have the leading role.
This week, building on the message from last week, we consider how the sons of Korah, Asaph, and Solomon all factor into David’s later life. As I argue in the sermon, Book 2 begins with the highpoint of David’s life in Psalms 45–46; it then plummets into the conflicts that arise following David’s sin with Bathsheba in Psalms 51–71; it concludes with God intervening to save David and establish David’s son Solomon on the throne in Psalm 72. In this story we find the family story of David, of Jesus, and of every child of God who has entered into David’s story by way of trust in David’s Son.
You can listen to the sermon online or read the sermon notes. But perhaps most helpful are two infographics that display the story of Psalms 1–72. Here are the infographics, also in PDF (Book 1 and Book 2). Below are discussion questions and resources for further study.
How did we get the Psalms? And how do we get into the Psalms? Meaning, how do we apply the Psalms of ancient Israel to ourselves today? And in applying them, how do we avoid undisciplined allegory and mere historicism devoid of Christ?
These are important questions for reading the Psalms. And few have answered these questions better than Bruce Waltke.
In his essay, “A Canonical Process Approach to the Psalms” (found in Tradition and Testament: Essays in Honor of Charles Lee Feinberg, 3–18) he observes four historical phases in the development of the Psalms. And rightly, I believe, he helps us to see (1) how individual authors wrote Psalms, (2) how these Psalms were gathered into various collections (perhaps stored in Solomon’s temple), (3) how these collections were arranged at a later period by a (Levitical?) editor, and (4) how this collection of Psalms serves to point forward to the Messiah, the Lord Jesus Christ, who has now come and fulfilled the Law, the Prophets, and the Psalms (Luke 24:44–47). Continue reading
The Psalters is comprised of 150 Psalms, divided into five books. Is this incidental? Or should we seek to discern the message of the Psalms by examining the five books?
Last week, we started our journey through the Psalms, as we considered the way Psalms 1–2 introduce the whole book. This week, we looked at the first 41 Psalms. In particular we traced, what I called three hills and a valley. You can see the arrangement in this PDF. I argued that each grouping of Psalms can be observed by careful attention to the literary structure and that each hill or valley has a unique message related to the overarching theme(s) of the book
You can listen to the sermon online or read the sermon notes. Discussion questions are below, as well as a few sources I consulted to help ‘see’ the shape of Book 1. Continue reading
Last month the Southern Baptist Journal of Theology (SBJT) published an article I wrote. In “From Beelines to Plotlines: Typology That Follows the Covenantal Topography of Scripture,” I argued that (most, if not all) typological structures begin in creation, move through the undulating contours of Israel’s covenant history (hence, covenant topography), until they find their terminus in Christ. Then, after being fulfilled by the person and work of Jesus Christ, they are continued in the new covenant people of God. My test case, or textual proof, was the typology of the priesthood. If you are interested, you can read the article online. I’d be interested in your feedback.
Today, however, I’m interested in looking at another test case, namely the typology of circumcision found in the Bible. I believe that the only way we can understand circumcision (and its relationship to baptism) is by looking at its development in the canon. And thankfully, instead of making that case, John Meade has already done so (far better than I could) in his chapter, “Circumcision of the Flesh to Circumcision of the Heart,” in Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies, edited by Stephen Wellum and Brent Parker.
Building on his earlier work on circumcision and its cultic origins and priestly intentions in Egypt, Meade shows how circumcision from the start was a sign, with in-built tension designed to lead to a greater reality—namely, circumcision of the heart. Indeed, as one follows the narrative of the Old Testament we can see how, long before the New Testament applies this sign to Christ (Colossians 2:11–12) and the people of faith (Philippians 3:3), the sign of circumcision is already shifting. From a careful reading of Deuteronomy, Jeremiah and the Prophets, Meade makes this point, and I share a few of his conclusions below. Continue reading
Few books have had a more personal or profound impact on the worship of the church than the Psalms. And for the next two months our church is going to meditate on their message. But what is there message? And how do we find it? Is it possible to read the Psalms as one unified book? Or must we only see them as a hymnbook with various authors, genres, and themes?
Starting in this introductory on Psalms 1 and 2, I argued we should read the Psalms as one unified message that begins with the David of history and leads to the Son of David, Jesus Christ. As the weeks go on we will look at each book of the Psalms, and how they develop a message of wisdom, kingship, and salvation.
You can listen to the sermon online or read the sermon notes. Discussion questions and resources for further reading and viewing are below. If time is short, be sure to watch the Bible Project video about the Psalms. Continue reading
The Bible begins with a marriage, and it ends with a marriage. In fact, the goal of all humanity is a spiritual union between Christ and his bride the Church. In between, we must decide if we will abide by God’s design for marriage or design our own.
To be completely honest, every single one of us has sinned and fallen short of God’s ideal for sex and marriage. Born outside the Garden of Eden, we cannot experience marriage as it was created to be. Sin has tainted every part of life, including the desires that move us towards love, romance, and sexual relationships.
Thankfully, the goal is not to rebuild what we have torn down. As Galatians 2:18 indicates: this only proves we are lawbreakers. Rather, the Bible gives su a vision of coming marriage that is offered to all who look to God for redemption. Hope, therefore, is found in embracing the gospel and seeking the marriage he offers through faith in him. By entrance into this covenant, we find renewed grace to pursue a path of holiness and wisdom with our sexuality.
God’s grace, then, is the singular answer to our sin. And a future marriage is the singular source solution to a host of threats against marriage today. In yesterday’s sermon I outlined six threats to God’s design for marriage. You can listen to the message online or read the notes. Discussion questions and resources for further study below. Continue reading
Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”
— Revelation 19:6–9 —
What is marriage supposed to look like? What is its design? Who gets to set the standard? And how do we test whether one’s marriage is a good or not, let alone pleasing to God?
These, and dozens of other questions, haunt us today. They haunt us because marriage has been redefined and repackaged into a million different Do-It-Yourself romantic projects. Yet, the original still remains—one man and woman woman united by covenant until death.
The reason the original design remains intact is because the shifting shadows of marriage on earth cannot alter the substance in heaven. And it is the heavenly marriage to which all history lunged toward—namely, the blessed union of Christ and his Bride.
On Sunday, I will preach on the good design of marriage and how the future vision of marriage protects us from the erasure of marriage in our day. To help prepare my heart and yours for that message, I share a story and a song that should fire our moral imaginations for what marriage lived in light of eternity should be—indeed, can be when we let Scripture shape our affections. Continue reading
Welcome one another as Christ has welcomed you, for the glory of God.
— Romans 15:7 —
A few months ago I wrote about the importance of hospitality and five ways to show hospitality in the church. Today, I want to offer five more.
While much hospitality focuses on individuals or families opening their homes to others, a vital practice which enables “house churches” to meet (e.g., Romans 16:5; 1 Corinthians 16:19), I am focusing attention on churches gathering outside of the home. Thus, spring-boarding from 1 Corinthians 16, a passage overflowing with gospel labor, here are five more ways we can pursue hospitality in the church.
Five Ways to Pursue Hospitality