The Gospel Coalition reached out a few weeks ago to ask if I’d like to do a brief post on the ‘three wise men.’ Thousands of words later, I found myself trying to cut to the marrow in order to say something helpful and thorough on the subject. Throughout the process the classic hymn “We Three Kings of Orient Are” keeps popping in my head (almost as if it knew I was undermining nearly every word in the title).
This afternoon I had the privilege of participating in a session at the meeting of the Evangelical Theological Society entitled “Growing up in the Ehrman Era: Retrospect and Prospect on Our Text-Critical Apologetic.”
The session was moderated by my friends Peter Gurry (now teaching at Phoenix Seminary) and Elijah Hixson (studying at Edinburgh); the three of us spent a week in Oxford a few years ago studying Greek palaeography. They are editors of an upcoming book with IVP Academic (Myths and Mistakes: Correcting Common Misconceptions about the Text of the New Testament) to which I am contributing a chapter, so this session was a bit of a preview of the work.
This morning I presented as part of the New Testament Canon, Textual Criticism, and Apocryphal Literature Section of this years meeting of the Evangelical Theological Society. The section is chaired by Dr. Michael Kruger (RTS-Charlotte) and Dr. Stan Porter (McMaster). It was a privilege to be a part of the session along with my other NT colleague, Dr. Charles Hill.
(* Updated below with the second episode *)
A few weeks ago I participated in an engaging and far-reaching discussion on the gospels and early Christology with Travis Lowe, the college and career pastor at Bay Life Church (and current RTS-Orlando student).
A while back I was invited to participate in what was originally slated to be a series over at The Gospel Coalition on the “difficult words of Jesus.” I drew the “Parable of the Sower”-vis-a-vis-Isaiah 6:10 passage, for which I was delighted. It’s a challenging text, and one which is central to understanding Jesus’ parables. In my writeup, I make the case that, as Jesus reveals via his use of the OT, he doesn’t teach in story form to make himself easier to understand—contrary to popular conception—but almost the opposite, at least for those who do not have “ears to hear.”
As it (I assume) turns out, the broader series is not happening, so my contribution appeared recently as a standalone article. Without the context of the broader series, it probably seems rather random and a bit curmudgeonly (not unlike my unintentionally sort-of-viral Saul/Paul writeup: TGC, but originally here), but it wasn’t really intended that way.
(It also happened to appear right as hurricane Irma was approaching. Most trolls will say, “Don’t we have more important things to worry about?” Yep…but I didn’t pick the timing.)
The most recent edition of Ligonier’s Tabletalk focuses on the theme of apologetics under the title, “Giving an Answer.” I had the privilege of contributing a small piece on the very challenging topic of, “Why Do Bad Thing Happen to Good People?”
I have been teaching through Covenant Theology at River Oaks Church for the past few months, and we recently have been discussing the covenant God made with Moses at Sinai. Understanding how this Mosaic Covenant fits within the OT as a whole, the covenant of grace, and God’s plan of redemption is a challenge in its own right—see my series on “Rescuing Moses from Exile” (1, 2, 3, 4). But the even more difficult task is figuring out what we should make of this covenant, and the law on which it is centered, in the NT and Christian era.
Tonight at River Oaks Church we celebrated Good Friday with a “reverse” tenebrae service (of sorts).
In prior years we have done tenebrae-like services, in particular focusing on what are often denoted the “Last Seven Words of Jesus from the Cross.” In such services, the lights get dimmer and dimmer until they are completely dark.
When I stumbled on it last year in preparation for teaching Ephesians, I was stunned. Where did this “unto him” come from that I had never seen before in the English translations of my youth? And what does it mean?
In this post, I will explore a little phrase at the middle of the justly famous “adoption” verse of Ephesians 1:5, which does not even show up in some English translations.
While we were in the UK, I had the privilege of sitting near Dr. Osvaldo Padilla at the Tyndale House when he was there on sabbatical. Osvaldo teaches NT at Beeson Divinity School (from which RTS-O just hosted Timothy George for our Spring lecture series). Our families go to know one another during their stay—their son was our daughters’ “boy-friend,” as they would say. We were sad to see them depart after their short stay.