November 21, 2015 By Ryan Nelson | Leave a Comment

Living in Sin, the Body of Christ, and 1 Corinthians 5:5

The church in Corinth had a problem. One of their own was actively engaging in sexual sin that went beyond the immorality of non-Christian Corinthians (1 Corinthians 5:1). This person was choosing to live in sin, despite being part of the body of Christ. Paul goes on to say that the best thing for both the church and the individual was for the church to remove the man from their fellowship. Then in 1 Corinthians 5:5, Paul puts it another way: “deliver this man to Satan for the destruction of the flesh . . .”

To us modern day Christians, Paul’s instruction sounds like a cliche misrepresentation of Christianity you’d see in a horror movie. But that’s not how Christians in Corinth understood it.

3 Insights on Christmas from November’s Free Book

With Christmas fast approaching, many pastors and small group leaders’ are getting ready to teach through the holiday. In a season as busy as this one, it can be difficult to adequately prepare.

That’s why we’re giving everyone a free commentary on Matthew all through November.

Learn What It Means to Live by Faith with Douglas Moo

Dr. Douglas J. Moo, known for his commentaries on Romans and Galatians, is one of the most respected New Testament scholars today. In his Mobile Ed course on Paul’s Letter to the Galatians, Moo guides you through the major themes and theological elements of Galatians to help you apply Paul’s letter to your life and to the church. This course is coming soon to the seven-course Paul’s Letters Bundle.

Moo’s study of Galatians helps Christians learn to “live by faith” (Gal 3:11) every day. You’ll also see how Galatians emphasizes the equality of all kinds of people in the church—because all followers of Christ are united through him.

Here are five of my favorite insights about living by faith from Moo’s study on Galatians:

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October 7, 2015 By Ryan Nelson | 9 Comments

Why the Bible Is Not a Science Textbook

God is both the author of creation and the author of Scripture. For Christians, God’s Word is the lens through which we see his world. Likewise, the way we see God’s world through science can affect how we understand his Word. Both Scripture and science are based on truth.

When God’s creation and God’s Word don’t align, something is wrong—and it’s probably not God. (Click to tweet.) Dr. Bruce Riley Ashford says, “there will sometimes be disagreement between theologians and scientists, but there will never be disagreement between God’s two books (Scripture and nature).”

According to Ashford, “Scripture does make statements that can be investigated and either affirmed or denied by scientists.” However, the Bible often explains things conceptually—it was written in such a way that the world could be understood regardless of how well you understand human anatomy, the cosmos, or the nature that surrounds you every day. As Ashford puts it, “[the Bible] does not use technical or scientific language and it does not give scientific theories. Instead, it uses language that would be accessible to persons who are observing the world from an ordinary human standpoint.”

When what we can observe about the world changes, sometimes our interpretation of Scripture has to change, too. In Every Square Inch: An Introduction to Cultural Engagement for Christians, Ashford shows how historically, our interpretations of Scripture have changed with major scientific discoveries—while the Word and the world have remained the same.

“. . . centuries ago many theologians thought that the Earth was square, based on biblical texts referring to the ‘corners’ of the Earth. However, scientists have demonstrated beyond doubt that the world is not square, and theologians now realize that the biblical authors used ‘corners of the Earth’ language metaphorically.”

The Earth was a sphere the whole time, and Scripture was true the whole time—we just didn’t understand the relationship between the two.

Ashford suggests that either group (scientists or theologians) can make mistakes, and both groups should be open to correction. “Any disagreement we find should be located in human interpretive error, rather than in any real conflict between God’s two books.”

When we recognize God’s creation and God’s Word as true, our knowledge about the one can inform our understanding of the other. Or as Ashford says, “Christian theology and natural science are mutually beneficial dialogue partners.”

Learn more about intersections of theology and culture with Dr. Ashford’s book, Every Square Inch: An Introduction to Cultural Engagement for Christians.

October 2, 2015 By Ryan Nelson | 3 Comments

Isaiah 11: A Prophecy of Peace

From the remains of the Davidic dynasty, the Messiah would emerge. The Expositor’s Bible Commentary says of Isaiah 11:1, “The reduction of the Davidic dynasty to a mere stump is a true metaphor for its condition when Christ was born; for, though still in existence, it had been without royal power for nearly six hundred years. The reference to Jesse—who was, of course, never king—rather than to David, who was, may point to the total absence of royal dignity in the house of David when the Messiah would come; but there was still life in the house, for God’s purpose had not been set aside.”
Read more…

September 19, 2015 By Ryan Nelson | 13 Comments

5 Questions to Ask When You Encounter New Ideas in Bible Scholarship

Dr. Darrell Bock was recently asked about his endorsement of Dr. Michael Heiser’s new book, The Unseen Realm. His response offers insight into how he approaches new ideas in Bible scholarship. (You can read the entire exchange in Dr. Darrell Bock’s Faithlife Group).

Justin Daniel said that conversations with professors, teachers, pastors, and friends left him feeling conflicted about The Unseen Realm. He asked Dr. Bock how much of Dr. Heiser’s new book can be accepted as truth.

Bock says there are some core questions we need to ask when we encounter new ideas in biblical scholarship:

1. How careful is the writer in handling Scripture and addressing interpretive options?

2. Am I nervous simply because this is saying something different than what I have heard?

3. Is that nervousness justified given the biblical evidence the writer presents?

4. On this particular topic, is it possible that I’ve been exchanging part of the worldview Scripture presents for a more material, Western-modernist way of thinking?

5. Is there anything really problematic in the big scale of doctrinal truth that is at risk here?

“What these [five] questions are getting at,” Dr. Bock says, “is if, like a Berean, I am open to examining Scripture in the face of what might be church ‘tradition’ in a less than biblical sense.”

In Acts 17, Paul and Silas tell Jews living in Berea that Jesus was the Christ—the fulfillment of the Scriptures. The Bereans “received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11). That’s how Dr. Bock suggests we wrestle with ideas or interpretations that are foreign to us.

He went on to say, “One of the reasons I reviewed [The Unseen Realm] positively is because I do think it met that mark especially on questions one and [four] above. At the least it is worth seriously exploring. The existential-emotional element you raised is what question two [and three] probes. It is all too easy to get in a defensive mode in reading Scripture and not be open to learning something fresh from what it teaches.”

We also have to consider who the new ideas are coming from. Is this person considered an expert in their field? How did they arrive at these new conclusions?

Dr. Bock says, “Mike is thoroughly trained in Semitic languages and the background that goes into Old Testament study. His dissertation was also in this area. I am certain he has spent more time in these texts than anyone you asked about it.”

It isn’t good enough to dismiss new scholarship because it does not align with what you are familiar with. Bock says, “If you have questions about it, ask yourself what biblical evidence would you raise against it, or what question worth pondering do I legitimately have . . .”

How do you approach new ideas in Bible scholarship? Tell us in the comments!

For more insights from Dr. Darrell Bock, join his Faithlife Group or watch his full interview with Michael Heiser!

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Want to know what everyone’s talking about? Get your copy of The Unseen Realm!

September 10, 2015 By Ryan Nelson | 8 Comments

The All-Knowing God in Psalm 139

The Bible is constantly revealing how big, how wise, how powerful, and how awesome God is. Psalm 139 is one of the many passages where God’s omniscience is put on display—but here, God’s omniscience is a powerful reminder that nothing can separate us from God’s love (Romans 8:38–39).

Here’s how Pastor Skip Heitzig puts it in the Faithlife Study Bible:

D.A. Carson on Interpreting Scripture

For a limited time, get James: Evangelical Exegetical Commentary for free when you subscribe to Bible Study Magazine!

The September-October issue of Bible Study Magazine features D.A. Carson, one of the most respected New Testament scholars in the world. He touches on important topics like training pastors, making disciples, healthy prayer life, and interpreting Scripture.

With your time in the Word comes your interpretation of its meanings. The basis of theology is Scripture interpretation, and as Carson says below, “We sometimes read the Bible to answer our own questions. We all come with a matrix of presuppositions, so it’s relatively easy to misinterpret Scripture.” This makes the way in which we approach Scripture incredibly important. In this excerpt from the latest issue of BSM, Carson discusses the importance of correct biblical interpretation.

In 1996, Carson published Exegetical Fallacies, a book dedicated to uncovering common interpretation errors. The book has become popular in biblical studies courses and with pastors. Speaking about the importance of correct biblical interpretation, Carson says, “We are finite and limited in our understanding. Worse, we’re sinful, and we sometimes make mistakes to justify our own biases. We sometimes read the Bible to answer our own questions. We all come with a matrix of presuppositions, so it’s relatively easy to misinterpret Scripture.”

The big picture of the Bible is straightforward. The trouble is, it’s a big book, written in several languages, with different layers and subtleties. It has different genres and literary forms. It’s easy for Bible readers—from young, immature readers to the greatest scholars—to have blind spots and be wrong. But if the Bible really is the Word of God, then there is nothing more important than handling it well. If the authority we Christians ascribe to the Bible is vested in a misinterpretation of what Scripture says, then we’re assigning the weight of biblical authority to our own opinions, which could be extremely damaging. Good biblical interpretation is bound up in the importance of hearing the voice of God and letting him set the agenda, rather than dictating our biases to God.”

Of course, even careful, devout reading of Scripture can lead to two interpretations. “At that point, we don’t simply ask which interpretation we prefer, but ‘Are they both mandated in the biblical text?’ If so, then these two differing interpretations must complement each other in some way.”

“Although it is true that the Bible rejoices in certain kinds of diversity—for example, around the throne on the last day there will be men and women from every town and tribe and nation—yet we mustn’t forget the importance of unity. Ten times in the little book of Philippians, Paul tells people to think the same thing. You don’t build church unity by ignoring differences, but by doing the hard work of bringing things back to the test of Scripture over and over again.”

“Some parts of Scripture can be pretty straightforward in terms of what they mean, yet complex in terms of the various ways in which they might be applied. A proverb tends to fall into that category. It can be worked out in quite a variety of different contexts. In that case, it’s not so much a matter of different interpretations as of different applications. The best applications are those that are heavily, carefully grounded in the Bible’s whole storyline.”

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Get the full interview (and much more!) when you subscribe to Bible Study Magazine. Plus, right now you’ll also get EEC: James—normally $33—for free. Get it today!

August 7, 2015 By Ryan Nelson | 5 Comments

See the Cultural Context of Acts with a Free Book!

All through August, get a free commentary on the Book of Acts!

The Book of Acts shows modern day Christians how the church took shape in the wake of Jesus’ death and resurrection, and how the Holy Spirit changed everything. In your Bible, it’s the first book to follow the four gospels, and it’s a road map for navigating church today. For Christians and churches to get the most out of Acts today, we need to have a full grasp of the context Acts took shape within, and how that affects its message to believers.

In Paideia Commentaries on the New Testament: Acts, leading biblical scholar Mikeal Parsons gleans fresh theological insight into Acts by attending carefully to the cultural and educational context from which it emerges. Parsons see Acts as a charter document explaining and legitimating Christian identity for a general audience of early Christians living in the ancient Mediterranean world.

Dr. Joseph Tyson of Southern Methodist University says,

Parsons draws on his extensive studies of Greco-Roman literature and ancient concepts of physiognomy to provide a useful and illuminating commentary.

John A. Darr, associate professor of theology at Boston College, calls it, “a masterful exposition both of the myriad strategies whereby the author of Acts attempted to persuade his original audience, and of the ways in which this ancient book continues to speak powerfully to Christian faith in our own day.” He goes on to say, “Readers will find here a treasure trove of insights into Hellenistic rhetorical conventions and their usage in Acts.”

Let the cultural context of the Book of Acts help shape your understanding of church.

Get your free commentary on Acts today! You can also add a commentary on Ephesians and Colossians for $1.99!

June 25, 2015 By Jonathan J. Watson | 4 Comments

Is Esther a Book about Practical Atheism?

This month, get a free commentary on Esther and a bonus commentary on 1, 2, & 3 John for only $0.99 more.

The book of Esther is a classic story: the peasant who becomes a Queen and saves her people. But what was the author’s theological intent behind the book? Is there a single overarching theme or message for today’s readers to walk away with?

Commentators are divided. Some, such as Adele Berlin see the book as entirely secular—the exiles live completely without God. Others, such as the New American Commentary’s author see faithful service to God throughout.

But what if there were a third option? One which acknowledges some of the difficulties of both points? What follows is my struggle to reconcile two separate viewpoints.

I want to explore the idea that the book of Esther is a treatise on God’s loving response to practical atheism—that is, God’s people living as if he doesn’t exist.

Tomasino’s observations on Esther and Mordecai

In this month’s free commentary, Tomasino notes several concerning elements:

“The name Mordecai almost certain derives from Marduk, who was a storm god and chief god of the Babylonian pantheon.”

Furthermore,

“Mordecai ordered Esther to conceal her Jewishness, to blend into the world around her. It is a counsel that will contribute later to her success and the Jews’ triumph over their enemies. But is concealment a righteous response to a potentially hostile environment?”

Also,

“It is apparent from this verse that unlike Daniel, Esther does not request a kosher diet: to do so would make it impossible for her to conceal her Jewish identity, as she is said to do in the very next verse.”

Another striking element is that God is not named once throughout the entire book.

Here are two more reasons for the argument that the story of Esther presents God’s loving response to practical atheism:

Mordecai’s refusal to bow down

Many commentators have seen Mordecai’s refusal to bow down to Haman as a religious observance: refusal to to worship anyone other than YHWH.

However, the text provides a different answer:

“After these things King Ahasuerus promoted Haman the Agagite” (Esther 3:1).

Thanks to the power of Logos Bible Software, I can search for every time the term “Agagite” is used in Scripture and I see it recurs throughout Esther, every time that Haman is introduced. Why would the author try and continually remind us of Haman’s ethnicity?

Most interpreters through the ages have understood the text to mean that Haman was a descendant of Agag, king of the Amalekites (a summary of these sources can be found in Moore 1971, 35). Given the apparent connection of Mordecai with the line of Saul, the connection between Haman and the line of Agag seems poetic and darkly foreboding.

Another Logos search on the root “Agag” shows me that the primary story around Agag comes from 1 Samuel 15. Here, Agag, king of the Amalekites, dies as Samuel hacks him to pieces in front of Saul.

Looking at the family tree of Saul, we see that he too is a descendant of Kish. Mordecai, you may remember, was introduced in Esther 2:5 as a “son of Kish, a Benjaminite.” It is reasonable then to conclude that by refusing, Mordecai was simply defending a long-standing ethnic animosity, rather than a religious conviction.

The lack of reference to Passover

In Esther 3:13, we read: “Letters were sent by couriers to all the king’s provinces with instruction to destroy, to kill, and to annihilate all Jews, young and old, women and children, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.”

But as Tomasino notes: “The thirteenth day of the first month, the month of Nisan, would be the day before the Jews were to celebrate Passover.” Rabbis for generations since have made the clear connection between Purim and Passover. But it is striking that there is no explicit reference to the Jewish holiday. However, if these exiles were living a life without consideration for God, it makes sense to ignore the holiday.

Modern implications for Christians

In the face of all these considerations, it seems possible that these Jewish exiles, living in the shadow of their captor’s palace, are brought back to YHWH by the imminent threat of death.

What would this mean for today’s Christians? In today’s climate, it’s easy to be a so-called “cultural Christians.” People who claim to believe, but do not truly seek to serve the one true God.

Let’s take a lesson from Esther and Mordecai and daily ensure that our actions are not on our own behalf, but rather are intentionally in the service of our Lord and Savior, Jesus Christ.

Study Esther for yourself! Get Esther from the Evangelical Exegetical Commentary Series absolutely free!