The rulers of Jerusalem tested Yahweh and refused to enter into His rest. In Matthew 21-22, Jesus is challenged by the authorities five times. The sixth challenge comes from Jesus, who then pronounces their doom.
The modern practice of dismantling the Bible into a shambles of documents authored in response to disparate historical events rather than viewing it as a unified testimony inspired by God is a surefire way to miss what is actually going on in the text. This failure is compounded by an outright refusal to accept Genesis 1-3 as the foundation for the entire metanarrative.
Jesus’ seven last “words” from the cross follow the pattern of Creation. Why? Because He was making all things new.
While we must avoid extracting verses from Paul’s epistles as if they were theological fortune cookies, an analysis of his systematic reasoning without reference to Covenant-literary structure is still prone to missing much of the meaning, beauty and wit.
The Covenant-literary shape of Psalm 8 allows David to make allusions to some surprising parts of the Torah as well as predicting the Temple of Solomon and even a crucial event in the ministry of Jesus.
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Taken at face value, the New Testament appears to warn its first readers about coming events which were not only momentous but also imminent. This means that there is a great discrepancy between the sacred texts and the things which modern Christians are actually taught.
Like most speeches, the Sermon on the Mountain was obviously composed privately before it was delivered publicly. But what is the logic behind Jesus’ meticulous – and magnificent – literary architecture?
The revival of debate over the “eternal subordination of the Son” boils down to yet another attempt by Christian academia to solve the biblical jig saw puzzle with no reference to the picture on the box.
In the English New Testament, “Judas” and “Judah” as personal and corporate names are a helpful differentiation. But when it comes to Judas Iscariot, his Hebrew name links him “liturgically” to the fate of the kingdom of Israel.
The account of Israel’s sin with the golden calf is flanked by the instructions for the Tabernacle and the construction of the Tabernacle. Israel breaks the Covenant and God makes a “new” one. As an easily-defined pericope, what are the chances that this section is “Covenant-shaped”?