Read carefully, for not all is as it seems. A son of Joseph will be the Messiah. He will begin by gathering a following in Galilee before journeying to Jerusalem, where he will be killed. A foreigner will then attack Jerusalem, take captives, and leave many to wander in the wilderness. But the Messiah ben David will descend in the clouds to Jerusalem and raise the Messiah ben Joseph, and others, from the dead. There will be a time of peace before Gog will arise against Jerusalem. The LORD will then destroy Gog and Death itself, and the nations will go up to Jerusalem to worship Yahweh.
Category: Christology (page 1 of 10)
All Christians agree that Jesus fulfills the expectations of Psalm 2, but it’s debated if this reign has already begun or whether it entirely awaits His return. Much hinges on how one interprets NT quotations and allusions to Psalm 2 (e.g. Mk 1:11; Acts 13:33), although this does not exhaust the discussion. Other related texts and concepts help shed light on the question. One concept is that of Zion.
How does one even begin to review a book so profoundly impacting and paradigm-shifting? Perhaps with a personal anecdote? I used to lean towards skepticism when it comes to the supernatural. This is hardly healthy for a Christian. It’s not that I disbelieved God’s providence, Jesus’ miracles, the resurrection, or even the enduring nature of the Spirit’s gifts; rather, I had an unreasonable inclination to find “natural” explanations for “supernatural” experience claims. What was the cure? First, marrying a woman gifted in more observably supernatural ways. Second, study of the Bible: the unseen realm is just unavoidably there in Scripture. It is in this latter area that Michael Heiser’s work, especially The Unseen Realm, has been so important.
The battle between Covenant Theology (CT) and Dispensational Theology (DT) is notoriously intense and shows no signs of calming down. Over time, however, the emergence of mediating positions has blurred the sharp distinction. On such “via media” is dubbed Progressive Covenantalism, first articulated in Kingdom Through Covenant (KTC). This new book, Progressive Covenantalism, is considered “a continuation of KTC” (p4) by consisting of essays collected from like-minded scholars that address issues “underdeveloped and not discussed” (p4) in KTC.
When I taught a course through the Psalms last Fall, I knew I would need to return to Psalm 89 later. It is a Psalm about Yhwh’s character and His king, it refers to the divine council, it is artfully arranged, and is unusual in reversing the lament->praise formula, resulting in a challenge to God to be faithful to His promises. There is a lot going on here! What’s more, it is mysterious. To whom or what does this Psalm refer? In this post I want to briefly summarize the Psalm, and then investigate two intriguing options with the Psalm’s referent: the demise of the Davidic line in the exile, or the death of the Messiah.
Joshua Jipp’s Christ is King has garnered much discussion and rightfully so: he argues against a common dismissal of Christ as being a royal title, by comparing ancient royal discourse (Jewish and Greco-Roman) to the writings of Paul. Along the way, he also presents some unique exegetical insights. In this post I want to present one of these insights that potentially unravels a very knotty problem: to what does Paul refer when he speaks of “The Law of Christ” (Gal 6:2; 1 Cor 9:22)?