I have just returned from a nice rest with my family in Tennessee and will post a new item soon. Meanwhile, here are the responses I gave to a group of Evangelical scholars who really have trouble with Dispensationalism. I thought their objections and concerns were often unfair or wrong-headed, although sometimes they were just opposed to their own views. For those of you who have wished that yours truly would come into the 21st Century and list …
Category: Biblical Covenantalism
Part Five Image and Function in Genesis 1:26-28 Another significant fact related by these verses is our creation in the image and likeness of God. We cannot here enter into all the debates about the imago Dei, but some few things should be said. Firstly, God does not say ‘according to My likeness.’ He says ‘Our likeness’. The “Let us” statement is no plural of majesty, since it appears to be ideational, and is to be understood (I believe) as …
Part One The Bible’s Opening Verse As has often been observed, the opening verse of the Bible does not give an argument for the existence of God. In line with its claim to be the Word of God it assumes a position of Divine authority immediately. Scripture has the right to tell us! It does not pander to our fallen desire for proof. The proof is in the address. God will eventually reveal Himself as the “I Am” – the …
Creation and Communication Without the creation of Adam and Eve the whole sequence of days which preceded them would be a rather futile exercise. If the sequence found in the Bible’s very first chapter is to signify anything as a sequence, it had to be an actual seven day sequence. Otherwise it is hard to see why ordinal numbers would be used to describe the process. Also, without observers capable of recognizing and wondering after God’s wonders around them, God’s …
Here are the other short videos on major interpretative topics: …
In his Commentary on the Book of Genesis the Reformer John Calvin notices that a reason for God’s covenant promise to Noah was to encourage him in the hard task of obedience in the building of the Ark. By way of application he writes, For then do we freely embrace the commands of God, when a promise is attached to them, which teaches us that we shall not spend our strength for nought…It is especially necessary that the faithful shall …
Part One The second argument, that there are covenantal elements in the Creation narratives, is somewhat dependent upon the first for its advocacy. Nobody denies that there is a repetition of parts of the Creation mandate in Genesis 9. But such a repetition was necessary seeing that God had just wiped out every living thing from the map. That necessity doesn’t extend however, to requiring a covenant given to Adam in the Garden. And we are not justified in drawing …
More material from the “big book”. There need not be much dissension from the view that Genesis 6:18 may refer to a previous understanding of covenant on Noah’s part.[1] It could equally mean that the covenant was “in God’s mind” before the waters came and He chose out Noah.[2] In either case the interpretation stresses the gracious (hen) movement of God towards Noah (6:8). But could it, indeed, should it, be construed as a reference to a “Creation covenant,” instituted …
I have been asked to put my stuff on Biblical Covenantalism in one place. These are the main posts which, I think, define and expound the concept and indicate where I am going with it. I hope placing them together helps out. The Main Articles, the ‘Book’, and the Videos: Biblical Covenants and Normative Hermeneutics 1, 2 Explaining why the Biblical Covenants provide a hermeneutics for the Bible. Dispensationalism & Biblical Covenantalism: What’s in a Name? (link) A comparison of …
The scenes from the story of Cain and Abel, up until the “sons of God”, and the global Flood cover a period of perhaps two thousand years. Genesis 4 properly belongs with the previous three chapters. It begins and ends with namings; the naming of Cain (“acquired”, or “brought forth”), and the naming of Seth (“granted [substitute]”), and then Seth’s naming of Enosh (“frailty”). In the beginning of this chapter we find two brothers, Cain and Abel, who are worshipping …
