Further Resources
- Identifying the Son: A Chiasmus for Christ (Matthew 3:1–4:17)
- Questions for Matthew 1–5 (Week 1)
Biblical Theology
Via Emmaus on the Road: Hebrews 9
Further Resources
Hebrews 9 (ESV)
The Earthly Holy Place
9 Now even the first covenant had regulations for worship and an earthly place of holiness. 2 For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. 3 Behind the second curtain was a second section called the Most Holy Place, 4 having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6 These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. 8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing 9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
Redemption Through the Blood of Christ
11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.
23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Soli Deo Gloria!
Via Emmaus on the Road: 1 Timothy 3
Further Resources
1 Timothy 3 (ESV)
Qualifications for Overseers
3 The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God’s church? 6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.
Qualifications for Deacons
8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 12 Let deacons each be the husband of one wife, managing their children and their own households well. 13 For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.
The Mystery of Godliness
14 I hope to come to you soon, but I am writing these things to you so that, 15 if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. 16 Great indeed, we confess, is the mystery of godliness:
He was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.
Soli Deo Gloria!
Via Emmaus on the Road: Galatians 5
Further Resources
Galatians 5 (ESV)
Christ Has Set Us Free
5 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.
7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you. 9 A little leaven leavens the whole lump. 10 I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is. 11 But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. 12 I wish those who unsettle you would emasculate themselves!
13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, watch out that you are not consumed by one another.
Keep in Step with the Spirit
16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
25 If we live by the Spirit, let us also keep in step with the Spirit. 26 Let us not become conceited, provoking one another, envying one another.
Soli Deo Gloria!
Via Emmaus on the Road: 2 Corinthians 6
Further Resources
2 Corinthians 6 (ESV)
Working together with him, then, we appeal to you not to receive the grace of God in vain. 2 For he says,
“In a favorable time I listened to you,
and in a day of salvation I have helped you.”
Behold, now is the favorable time; behold, now is the day of salvation. 3 We put no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; 7 by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.
11 We have spoken freely to you, Corinthians; our heart is wide open. 12 You are not restricted by us, but you are restricted in your own affections. 13 In return (I speak as to children) widen your hearts also.
The Temple of the Living God
14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? 15 What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? 16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said,
“I will make my dwelling among them and walk among them,
and I will be their God,
and they shall be my people.
17 Therefore go out from their midst,
and be separate from them, says the Lord,
and touch no unclean thing;
then I will welcome you,
18 and I will be a father to you,
and you shall be sons and daughters to me,
says the Lord Almighty.”
Via Emmaus on the Road: Acts 3
Further Resources
Acts 3 (ESV)
The Lame Beggar Healed
3 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple. 3 Seeing Peter and John about to go into the temple, he asked to receive alms. 4 And Peter directed his gaze at him, as did John, and said, “Look at us.” 5 And he fixed his attention on them, expecting to receive something from them. 6 But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!” 7 And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong. 8 And leaping up, he stood and began to walk, and entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God, 10 and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him.
Peter Speaks in Solomon’s Portico
11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s. 12 And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all.
17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. 19 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. 22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.”
Soli Deo Gloria!
Rejoicing in Christ’s Royal Priesthood: The 2024 Bauman Lectures (Toronto Baptist Seminary)
In 2022, I wrote a book entitled The Royal Priesthood and the Glory of God. This book clarified, synthesized, and streamlined my doctoral dissertation. In 2013, I finished a biblical theology of the priesthood which sought to answer the question: For whom did Christ die? Looking at the priesthood from Genesis to Revelation I argued for a definite atonement. In that large volume I came to love the theme of priesthood in the Bible and what that means for knowing Christ and for imitating Christ.
Since 2013, I have written a handful of articles on the priesthood, and in the last few weeks I have spoken twice on the subject. The first series of lectures took place at Eden Baptist Church in Burnsville, Minnesota, and the second lecture series is taking place this weekend at Toronto Baptist Seminary and Jarvis Street Baptist Church in Toronto, Canada.
To assist students, faculty, church members, and guests of the Bauman Lectures, I am posting notes here. I will add to them as the weekend goes on, and in the end, I hope this post will link to all the priestly things I have written to date.
The Bauman Lectures (2024)
- Lecture 1: Building a Kingdom of Priests — In this lecture, I survey the way in which the institution of the Levitical Priesthood came into being. This lecture simplifies my larger SBJT article and puts into lecture form the second chapter of my book, The Royal Priesthood and the Glory of God.
- Lecture 2: In Search of a Priest-King Like Melchizedek (Genesis 14, Psalm 110, Hebrews 5–7) –In this lecture, I examine the context, content, and concepts found in three places where Melchizedek is named. Together, this helps us understand who Jesus is, as a royal priest.
- Lecture 3: Seeing Melchizedek in the Book of 1–2 Samuel: An Exploration in Typology — In this lecture, I have written a working manuscript (with limited annotation) to show how Melchizedek is a figure found in the book of 1–2 Samuel. This reading depends upon a careful comparison between Bera, king of Sodom, and Melchizedek, king of Salem. It also explains how David saw his own son as a priest after the order of Melchizedek.
- Sunday Morning Sermon: Getting to Know Our Great High Priest (Exodus 28–30; Hebrews)
- Sunday Evening Sermon: A Kingdom of Priests: Washed, Worshiping, Working, Witnessing (Exodus 19:5–6; 1 Peter 1:22–2:10)
More to come . . .
Soli Deo Gloria, ds
From Creation to New Creation: A Seven Day Pattern in Genesis 1–3
Both James Jordan and Alistair Roberts have made a case that the literary structures of Genesis 1 and Genesis 2 mirror one another.[1] As evidenced in Genesis 1:1–2:3, creation took place over the course of seven days—six days of work, one day of rest. Equally, Genesis 2:4–25 follows a similar pattern, as observed below, as does Genesis 3, which Jordan develops in his book Trees and Thorns: Studies in the First Four Chapters of Genesis.
If this reading is correct, then the first three chapters of Genesis give us three parallel events—three weeks that speak of the same creation week. To put it in temple terms, Genesis 1 gives us the creation of the macro-temple, the cosmos; Genesis 2 gives us the formation of the micro-temple, the garden; and Genesis 3 gives us the defilement of the garden which leads to the de-creation of the cosmos, what I might call the massacred-temple.
If this approach is correct, then it not only stresses the seven day pattern of creation, with each chapter following the same basic pattern (see below). But it also situates the first three chapters as following.
- Genesis 1 outlines the full, seven-day creation week (Gen. 1:1–2:3),
- Genesis 2 returns to Day 6 to detail how God created man at the beginning of the day and woman at the end of the day (Gen. 2:4–22),
- Genesis 2:23–25 develops the glory of God’s good creation, as the woman comes to the man when he awakes on Day 7. But it continues to watch that glory turn to shame, as the rest of Day 7 follows the tragic sin of humanity to believe the serpent, eat the fruit, and rebel against God. As a result, man’s first disobedience results in him being cut off from the Tree of Life (Gen. 3:1–24; cf. Rom. 5:12, 18–19).[2]
Following Jordan and Roberts, therefore, I offer the following seven day outline of Genesis 1–3. Let me know what you think and how it might be improved. At the end, I’ll share why reading these chapters in this way matters. Continue reading
Four Loves: The Path to True Fellowship
Four Loves: The Path to True Fellowship (A Sermon on 2 John)
In 2020, ESPN published a ten-part series call The Last Dance. The series followed the 1998 Chicago Bulls, the team led by Michael Jordan. This was the sixth and final championship series, the one that ended the dynasty.
As a basketball player growing up in the 1990s, this series was pure nostalgia. Every episode brought back memories and added backstories. It was the best of the old and the new. It returned me to a period of basketball glory, and it scratched a prevalent modern itch—the need to know all the details of what happened behind the scenes.
It’s funny a thing that today we live at a time when people think they need to know everything. Undercover surveillance, tell-all documentaries, and best-selling books by whistle-blowers are all uber-popular, and all of these feed the belief that we deserve all the facts.
Yet, such a god-like desire to know everything is confronted by the fallout of The Last Dance. That is to say that by bringing everything out the open, The Last Dance did untold harm. For not only did it reveal tensions and troubles from the 1990s, but it also started new fires. Continue reading
Prosopological Exegesis: Four Reasons Not to Buy This Modern Approach to Scripture
Yesterday, I explained in four points what Prosopological Exegesis (PE) was and is. Today, I offer a point-by-point examination.
This excerpt comes from the following from “Reading the Psalms with the Church: A Critical Evaluation of Prosopological Exegesis in Light of Church History” SBJT 25.3 (2021): 87–91. The larger article engages various approaches to the Psalms, and compares older modern versions of Psalm studies to the new approach found in PE. Suffice it to say, I am concerned with what PE offers. And here are four reasons why:
- PE’s use of Greco-Roman literary tools and dramatic practices are anachronistic, and should not be used for interpreting Scripture.
- PE’s rejection of Enlightenment typology misses the way Scripture employs typology; we need to go back and evaluate what true biblical typology is and is not.
- PE’s defense of orthodox doctrine comes at the expense of biblical unity, an interpretive practice that will ultimately undercut orthodoxy.
- PE’s interpretation of Hebrews is mistaken; we need to evaluate how Scripture interprets Scripture.
Here is the full text, explaining each point in detail.
Via Emmaus 