. . . but there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days.
— Daniel 2:28 —
. . . the knowledge of God’s mystery, which is Christ,
in whom are hidden all the treasures of wisdom and knowledge.
— Colossians 2:2–3 —
In Hidden But Now Revealed: A Biblical Theology of Mystery, G. K. Beale and Benjamin L. Gladd show how “mystery,” as a word and concept play an important role in Daniel 2 and 4 and the rest of the Bible. Indeed, for anyone familiar with the word “mystery” (mysterion) in the New Testament, it is vital to see how this word comes from the context of Daniel. Conversely, for those puzzled by Daniel’s presentation of the last days, they need to see how the New Testament interprets Daniel and applies of Daniel’s mystery to Christ and his Church, as in Colossians 2:2–3.
In what follows, I will offer a definition of mystery, a sampling of its usage, and a summary of its implications. Beale and Gladd offer a comprehensive study of this topic, one that I would highly recommend. Many of my observations rely on this subject rely on their work. But, hopefully, all can see that it is the text of Scripture that is definitive for understanding mystery in Scripture. Continue reading
Anyone who has spent time reading this blog knows that I’ve done a bit of writing on the Psalms and their canonical shape. Seeing the arrangement of the Psalms not only helps us appreciate how Scripture holds together, it also helps us understand the message of the Psalter. In what follows I want to dig into Psalms 90–106 (Book 4) and show a few ways the arrangement helps discern the message. In particular, I am persuaded these Psalms fit with Israel’s return from exile and the construction of the temple (i.e. the Second Temple).
Since I haven’t seen this argument made much in the literature, I’m floating these ideas here as a way of reading Book 4 as a unified whole. Let me know what you think and if these three observations make sense of how you read the Psalms. Continue reading
It is unmistakable that Psalms 96, 105, and 106 find their genesis in 1 Chronicles 16. Just read them together, and you will see how the psalms take up different parts of 1 Chronicles. With this background, it begins to help us see how to understand the message of Book IV in the Psalter, as well as the timing of Book IV.
In the original setting (in 1 Chronicles 16), David writes a psalm to celebrate the ark of the covenant coming to Jerusalem. After the ark, the symbol of God’s ruling presence, had been lost in battle to the Philistines and displaced from God’s people, David took pains to bring the ark to its proper place—the tabernacle set up in Jerusalem.
From another angle, this return of the ark can be described as the Lord’s enthronement. In David’s lifetime, we find the first enthronement of God in his holy city. What was promised by God, going back to Exodus 15:17–18 . . .
(You will bring them in and plant them on your own mountain,
the place, O Lord, which you have made for your abode,
the sanctuary, O Lord, which your hands have established.
18 The Lord will reign forever and ever.”)
. . . came to fruition under David’s rule.
Yet, when we read the Psalms in chronological order, we find that Psalms 90–106 do not match up with the Lord’s enthronement in David’s day. Rather, placed after David died (see Psalm 71) and after David’s sons had lost the throne (Psalm 89), Book IV describes a new enthronement, or what David Mitchell (The Message of the Psalter) calls a “return from exile.” Clearly, Book IV is using the event of the Lord’s enthronement in David’s day as “type” that can be applied in a new setting. But what is that setting? And when? Continue reading
Yesterday, I gave seven pastoral cautions for bringing biblical theology to the church. And as advertised, here is the rest of the story: seven pastoral practices for bringing biblical theology to church.
This is list primarily for pastors and the role their preaching can play in helping their congregation value a unified reading Scripture that leads to Christ—for this is what the best biblical theology does. However, these encouragements may also serve any member of the church, as healthy congregational have more than biblical pulpits. They must also have members who long for and pray for the Word of God to grow in their midst.
Recently, I received an email asking how to incorporate biblical theology in the church. If you are familiar with this blog, you know the value I place on this discipline and how it impacts so much of what I do in preaching, writing, and all of ministry. (If you want an introduction to biblical theology, read this.)
What follows here are seven pastoral cautions for bringing biblical theology to church. Tomorrow, I’ll add seven pastoral admonitions for bringing biblical theology to church Continue reading
John 1:19–51 begins the multi-faceted book of signs (John 1:19–12:50). In the first chapter, we find the testimony of John (v. 19) and wide variety of titles that are assigned to Jesus. These titles give us a panorama of who Jesus is and help us to know the Son of God who is presented in John’s Gospel. Here are ten things from verses 19–34 to better understand who this Jesus is.
1. John 1:19–51 is organized around four days.
John uses four days to arrange four “pictures” of Jesus. More exactly, he lays out John’s testimony in four days, with each day the glory of John fading and the glory of Jesus’s rising. Which is to say, John 1:19–28 focus on John and his greatness; John 1:29–34 records John’s own understanding of Jesus’s greatness; John 1:35–42 show how John “gives” his disciples to Jesus; and John 1:43–51 concludes with no trace of John. Like a fading shadow John decreases across these four pictures, but only so that Jesus might increase (John 3:30).
In order we can see how each picture develops along similar lines:
Picture #1: John 1:19–28
WHAT: What John is not!
WHEN: The first day . . . (cp. vv. 29, 35, 43; 2:1)
WHO: Jewish Leaders, Priests and Levites, Pharisees, and John the Baptist
John the Baptist
- is not the Christ
- is not Elijah
- is not the Prophet
- is the one who prepares the way for the LORD
- Jesus is the LORD
- The Messiah: All the Law and the Prophets (v. 45)
- Elijah: Malachi 4:5 (vv. 21, 25)
- Prophet: Deuteronomy 18:15–18 (vv. 21, 25)
- The Voice: Isaiah 40:3 (v. 23)
Summary: Jesus is the Lord . . . the One greater than John, whose greatness led the Jewish leaders to inquire. Continue reading
By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’
— Isaiah 45:23 —
And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
— Philippians 2:8–11 —
Whenever we read the letters of Paul we are sure to encounter quotations from and allusions to the Old Testament. Often in the same passage, there are multiple layers from the Law and the Prophets. Commentators are usually in agreement when there are explicit citations or linguistic repetitions. Interpreters of Scripture are much more at odds when there are not direct biblical parallels.
One example of this kind of interpretive difference is found in Philippians 2:5–11. In Paul’s famous “hymn,” there is an unmistakeable quotation from Isaiah 45:23 in verses 10–11. There are also many connections with the Servant in Isaiah 53. But one connection that is more tenuous is the relationship between Christ who obeyed God unto death and Adam who disobeyed God unto death.
In a remarkably balanced presentation on Adam and Christ in Philippians 2:5–11, Matthew Harmon rightly affirms the many conceptual connections between Adam and Christ. At the same time, he rightly denies any linguistic connections between Philippians 2 and Genesis 1–3. This helpfully sets up a discussion concerning what it takes for allusions to be recognized in the Scripture.
Yet, instead of siding with a narrow reading of Philippians 2 which denies all connections between Christ and Adam (a Pauline theme developed explicitly in Romans 5 and 1 Corinthians 15), Harmon shows how the explicit connections between Philippians 2 and Isaiah 53 stands a servant typology that goes back to Israel, and from Israel to Adam. Continue reading
In his illuminating book Gospel Typology in Joshua and Revelation: A Whore and Her Scarlet, Seven Trumpets Sound, A Great City Falls,  Warren Gage makes a sevenfold comparison between the books of Joshua and Revelation. In particular, he compares the destruction of Jericho to the destruction of Babylon. What follows is a summary (with biblical texts) of his observations. Continue reading
Yesterday, I began to consider the necessary unity of baptism and the Lord’s Supper, or to put it differently, why baptism is the necessary prerequisite for the Lord’s Supper. Today, I will make a biblical-theological case for why this unity should be believed and practiced.
By looking at how the whole Bible sets the stage for Christ’s two ordinances, we find a compelling reason for practicing them together and in order—baptism first, then the Lord’s Table. Or as we will see from Joshua, the Lord’s is for those who have passed over the waters of baptism and entered God’s land. This is physically and historically true with old covenant Israel; this is symbolically and personally true for every member of God’s new covenant.
It will take a little bit of time to see all the pieces of this argument, but for those willing to put in the effort, there is a great reward for seeing how Scripture unifies God’s ordinances and explains their place in the life of the Church and the Christian today. In what follows, I will offer two presuppositions and four reasons for why the Lord’s Supper requires baptism. Continue reading
What are the “last days”? When are the “last days”? Are we now living in the “last days”?
These are questions that students of prophecy like to ask. They are also questions that are often answered by looking to current events, world crises, and various “signs of the times.” Yet, what if the “last days” are actually something that began 2,000 years ago (see Heb. 1:2)? What if the Bible actually begins speaking about the last days in the first book of the Bible? And what if most of the events associated with last days find explicit fulfillment in the events of the New Testament?
While not denying the blessed hope of Christ’s return, students of the Bible must consider how the Bible develops its own terminology. And if “last days” are a technical term in the New Testament, we do well to consider where does that language come from and how should be understand the Bible on its own terms.
On this question, G. K. Beale’s A New Testament Biblical Theology is immensely helpful. In the third and fourth chapters, he surveys the Bible to show how the Bible introduces, develops, and fulfills the language of “latter days.” In what follows, I will outline some of his thoughts on the use of “latter days” in Moses. I’ll also add a few observations of my own. And in the weeks ahead I’ll circle back to trace the rest of the biblical theology through the Old Testament into the New Testament. So stay tuned. But today, we’ll consider what Moses says about last days Continue reading