April 29, 2014 at 10:30 pm (OT-Ezekiel)
It is a well-known fact that Ezekiel, in addition to being a prophet, was also a priest. However, it is not usually asserted that Ezekiel also performed some kingly functions as well. For instance, as I look at the infamous passages of 16 and 23, I wonder whether or not those passages (which are surely covenantal lawsuit passages) are meant to portray Ezekiel as exercising some kingly functions in addition to prophetic. Of course, he would be acting as Yahweh’s proxy in the prosecution of the case. But who judges cases in Israel? It is true that the priests were supposed to carry out this function. However, when the kings came along, they took that role for themselves. We find Solomon being the judge in Kings. In exilic Israel, the role of judge would certainly be seen as a kingly function, not so much a prophetic or priestly one.
If this is true (and I haven’t yet done a lot of research on it to lay out the argument), then Ezekiel is a prophet, priest and king. This might help enlighten for us not only the reason why God calls Ezekiel “son of man,” but also why Jesus found the title so very appropriate for Himself. Most people tend to think only of Daniel as being the background material. However, a good case can be made that Ezekiel is more in the background of Jesus’ self-designation than Daniel, or at least that they are equal.
Daniel Block has made a strong case that the phrase in Ezekiel means “mortal human being” (or something very like: I don’t currently have Block’s book in front of me). If so, then a comparison with Daniel’s use of the phrase (which certainly points to deity) yields the following interesting result: Ezekiel’s use of the phrase points out the human side, and Daniel’s use points out the divine.
Put all these thoughts together, and you have a perfectly clear portrait of why Jesus would use the phrase to describe Himself. It is just ambiguous enough not to cause immediate riot because of blasphemy (people would remember Ezekiel’s use of it to describe himself), and yet has enough background meaning to cover not only the offices of Christ, but also His natures. Throw in the additional tidbit that Ezekiel might point to humiliation, and Daniel to exaltation (this is a very tentative point on my part), and you have the perfect set of OT backgrounds for Jesus all wrapped up in the phrase “son of man:” three offices, two states, and two natures.
April 23, 2014 at 4:15 pm (Bible, Inerrancy, Inspiration, Uncategorized)
Others have said more and better about this new book from Kevin DeYoung, but I wanted to give it a brief plug as well.
Taking God at His Word
This is not a simplistic book, but it is simple. This is not a scholarly book, but it is studied. In short on this short book, this is one of the best books on the doctrine of Scripture available. Inspiration, inerrancy, infallibility, sufficiency, perspicuity, authority and necessity, DeYoung covers all the essential components.
He does so in his relaxed apologetic style. He offers not simply an easy explanation of the Bible’s teaching on each of these topics. He does so with a gentle and persuasive expression of why we need these characteristics in the Bible.
I think everyone who cares to confront the resurging denial of the Bible as God’s own word needs to have multiple copies of this book on hand. This is not for their own reading necessarily (as most will care because they’ve already done some study on the doctrine of Scripture), but for giving out to others. This book is great for young converts and immature believers, for those who find a post-modern approach to life appealing or alarming, for those who never quite learned this subject, or who worry about some loved ones who appear to be jettisoning this essential subject to the ministry of the gospel.
Pick up a few copies and give them away. You will be glad you did.
April 13, 2014 at 9:20 pm (Baptism)
I was musing recently on Fesko’s outstanding book on baptism, which includes within it an argument for a judgment (condemnation) aspect to baptism. The biblical evidence for this is fairly abundant. The most direct evidence for it is in the passage where James and John ask to sit at Jesus’ right hand when He comes into His kingdom, and He asks them whether they can be baptized with the baptism with which He is going to be (notice the future tense!) baptized. This cannot refer, therefore, to Jesus’ baptism in the Jordan river, but, as most scholars agree, refers instead to His crucifixion. Then, when we add Noah’s flood (via 1 Peter 3) and the crossing of the Red Sea (via 1 Corinthians 10), we see also that there is definitely a judgment side to condemnation.
What struck me recently was that in two of these three passages, immersion is directly connected with the judgment side of the baptism. It is not Noah who is immersed, but the wicked inhabitants of the world at the time. It is not the Israelites who are immersed at the Red Sea, but the Egyptians. Similarly, in the symbolism of baptism, it is not we who are immersed in the judgment, but rather Christ Who was “immersed” in it. He experienced “immersion” under the wrath of God so that we might experience only grace. Admittedly, this is a somewhat oblique argument, but it seems to me to have some decent biblical-theological direction arrows to it. What do you think?
April 11, 2014 at 10:49 pm (Books (reviews and recommendations))
I just got this commentary in the mail today. I do not get bowled over very often when it comes to commentaries, but this commentary was an enormous surprise to me. The International Critical Commentary series has the following characteristics: extreme technical detail; moderate to strongly liberal perspectives; little to no interaction with conservative writers; comprehensive in scope (with the exception of the conservative writers); little to no concern with systematic theological concerns. The only really notable exception that I know of to this trend besides the new Allison commentary is Cranfield’s masterwork on Romans. Allison’s work reminds me strongly of Cranfield.
For those of my readers who have any familiarity with the ICC at all, can you imagine an ICC volume that cites the following authors (many of them favorably!): Thomas Manton, Peter Martyr Vermigli, Francis Turretin, John Owen, A.W. Pink, Jonathan Edwards, John Gill, Matthew Henry, Johannes Piscator, Martin Bucer, W.G.T. Shedd, William Pemble, John Newton, Martin Chemnitz, and Wolfgang Musculus? And yet, Allison does in this commentary on James. I’m not saying that that makes him a conservative Presbyterian. I haven’t read his conclusions on the section 2:14-26 to know exactly where he comes out on that. His work with W.D. Davies on Matthew is similarly exhaustive, but is moderately liberal. Be that as it may, he drops all those names mentioned in his history of the intepretation of 2:14-26, along with dozens and dozens more from every theological persuasion. Folks, even if Allison is not conservative, he is listening to us. He writes in his preface: “I have aspired to read as many relevant books and articles, of whatever date and provenance, as possible, including much outside the usual scope of standard academic study” (p. ix). Indeed, he has! His efforts are extremely refreshing and will not go unnoticed, I hope, by the Reformed world.
What amazes me so much about this commentary is that Allison does not shrink from engaging in systematic theological categories and ideas (and theologians!). It would, of course, be difficult to avoid this in the difficult passage 2:14-26. However, he doesn’t just dip his toes into the theological arena: he dives in with full force! Surely, if a conservative Reformed pastor is going to read just one commentary that might be outside his tradition, he should make it Allison. What a tremendous work of scholarship. I am bowled over. Since he has done us conservative Reformed folk the courtesy of reading our works, we should definitely return the favor.
April 5, 2014 at 9:25 am (Apologetics, Old Testament)
It is common now in Old Testament studies for scholars to think that they are studying the Old Testament when they are in fact studying Ancient Near Eastern (ANE) parallels. I was reading a book on an OT book this morning (which will remain anonymous) that had some really excellent essays on the theology of the book, but which also had some essays on the ANE background of the book. There seems to be an assumption that if it was written anywhere near the time of the biblical book, and it was written anywhere near the location of Israel, then it must be relevant to our understanding of that particular book. I believe some serious qualifications of this idea are in order.
First up, the context of ANE documents and the biblical books cannot be assumed to be the same. For one thing, the biblical books are addressed to God’s people, whereas ANE documents are not. Furthermore, the biblical books are inspired by God Himself, whereas the ANE documents are not. The context of the recipients and the method by which the books are made are vastly different. This should give us great pause. I am not saying that background studies of this type are completely irrelevant or useless. However, we need to be quite a bit more cautious about applying our understanding of ANE documents to the OT books.
A second qualification I would offer is this: background documents seem to be much more helpful in understanding the biblical text when there is an apologetic in the OT text against the ANE background texts. As an obvious example, I would point out the apologetic intent of Genesis 1 against the various ANE understandings of how the world was created. Genesis proclaims that God created this world by His speaking it into existence, not by some kind of cosmic battle (like the Enuma Elish claims, for instance). Also, the sun and the moon are not the origin of anything, but were created by God (witness Moses calling them “the greater light” and “the lesser light” instead of their more common but also potentially misunderstood nouns; shemesh is the name of an ANE god of the sun).
Thirdly, it is really irritating to me to read stuff on the ANE background of the OT that never draws any conclusions about why their study is relevant to our understanding of the OT texts in question. They often simply point out a parallel without saying how that parallel actually affects our exegesis of the text. Sometimes, the scholar seems to be saying “Well, I’ve read all the relevant ANE texts, so therefore my understanding of the OT book must be correct.” Even worse is when the ANE background text is used in preference to the OT book’s own literary context in order to change, diminish, or twist the biblical text.