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This year we are studying 1 Corinthians at Oceanside Christian Fellowship. I preached the message on 6:12-20, with the above title. I began by explaining Paul’s foundational principles in verse 12: (1) not all things are helpful, and (2) I will not be dominated by anything. The rest of the sermon outlined the “Five Good Reasons” (subtitle, above) as follows ...

... Grace is a concept that we have fully received, but one that we will never fully comprehend. Throughout all of eternity we will be “grow(ing) in the grace and knowledge of our Lord Jesus Christ” (2 Peter 3:18). Our worship and praise of the One who has bestowed grace on us will only increase, ever and always … there will be no end of our awe ...

This morning I was reading in Hosea 9:7-15 during my Bible reading time and was reminded once again why it is so important to be reading and learning the Bible. In those nine short verses are five allusions to places/events/things that someone who reads the Bible a lot should be able to recognize. Test your Bible knowledge and see if you know what Hosea is alluding to in each of these five cases ...

... The well-known words suitable helper in Gen. 2:18 are so engrained in our English speaking culture that it’s difficult to think of Gen. 2:18 in any other terms, even though many translations have tried to adopt better wording to fit the original Hebrew (c.f., ESV, NLT, or the footnote in the NASB). These words come in the midst of the sentence, “I will make him a helper suitable for him” (NASB). Suitable helper might have been a suitable translation 50 years ago, but I suggest that the phrase suitable helper has become outdated and is now misleading in its translation ...

What Did the New Testament Authors Really Care About? The easiest way we know to answer that question is to pick up Matt Williams’s and Ken Berding’s (editors) book: What the New Testament Authors Really Cared About: A Survey of Their Writings. The second edition has just been released by Kregel in an attractive full-color format with some added materials ...

One of the ways to interpret the idyllic story of Ruth is to read it as a wisdom text—an illustration of God’s order in the lives of his faithful people. There are a number of good reasons to read Ruth in this way ...

Theologians have often observed the paucity of details about the Holy Spirit in the Bible, as compared to revelation of the Father and the Son. This holding back by the Spirit who inspired Scripture seems typical of his humility, and the trait of divine love “that does not seek its own.” Sets of details that we can add to the several statements about the Spirit are connected with eight metaphors used throughout the Bible. Several of these metaphors pull together and give concrete expression to the declarative statements of pneumatology, such as “the Spirit sanctifies, indwells, teaches, assures, and convicts people" ...

It is commonly claimed that when Jesus used the phrase “I am” (ἐγώ εἰμι, ego eimi), he was making a direct reference to the name of God in the Old Testament, YHWH. There is some truth to this, but I want to suggest three important caveats to this claim: “I am” (ἐγώ εἰμι), by itself, is not a code for the name of God; “I am” is only intended to refer to deity in some of Jesus’ sayings; Paying too much attention to the “I am” part of the sentence distracts readers from paying attention to the rest of the sentence.

One of the keys to understanding the New Testament (NT) use of the Old Testament (OT) may be the recognition that when a NT author draws upon an idea found in a particular OT passage, it does not have to be the main idea of that passage to be usable. The contemporary assumption (often not articulated) that it has to be the main idea of an OT text to be legitimate seems to be a key stumbling block for people studying the NT use of the OT. The tendency for people to focus only on the main idea of a text (rather than also upon sub-themes) may also explain my present discomfort with the sense / referent distinction made by various authors.[1] The sense / referent distinction seems to assume a single sense for a verse that is akin to an exegetical idea of that verse.

As a parent, my favorite word to say is “yes.” Saying this word puts me in a favorable position with my children. The look of joy on their faces when I say “yes” compels me to say it more and more. I even struggle saying “yes” when I know it would be wiser to say “no” due to budget restraints (“yes, take my last $20”), or health concerns (“yes, eat the whole gallon of ice cream”), or just common sense (“yes, you can play in the street”). My children expect a “yes” when they ask because I love saying “yes” so often. So when I say “no” they are surprised by my objections to their request. However, my disapproving “no” is just as loving as my “yes,” and many times it is a much more compassionate response ...

Amos has much to say about oppression and the plight of the poor in Israel, so it is only natural that his book has become a focal point for discussions about social justice.[1] At least three aspects of the issue dealt with by Amos concern the nature of God, the role of the individual, and the role of the social system ...

One might think that church leaders would naturally agree on the priority of mission. However, this is not the case. Debate continues today between those who say the priority of mission is to do well in whatever form it takes, while others contend that our priority is to preach the gospel of salvation. Building on the salvation motif found in the Gospel of Luke, this article suggests that the priority of the church is to preach the gospel of salvation.

Recent English Bible translators have increasingly opted to translate the Greek word peripateo, whenever it is used metaphorically to describe one’s way of life, with the English word “live.” The other option at translators’ disposal is to retain the metaphor and translate it into English as “walk.” The motivation for the decision to translate with the word “live” instead of “walk,” apparently, is the fear that readers might not grasp the metaphor, and thus might either interpret verses that employ the metaphor literalistically (describing the manner in which you put one foot in front of the other), or, more likely, that readers might simply find themselves confused by the metaphor. Let me show you some verses from Ephesians 4-5 where this matters, comparing the English Standard Version and the New American Standard Bible, both of which tend to use “walk” in such contexts with the New International Version and New Living Translation, both of which tend to use “live” (or something similar). Then let me offer a critique.

... Because of the importance of Christian fellowship, it is important to distinguish biblical guidelines to guide and govern our interactions with other professing believers. This is especially true in a world such as ours, where there exists tremendous diversity in the beliefs and behaviors among those who call themselves Christians ...

As we learn emotions from Jesus, not only does our blood start to boil (see Part 2) and our stomachs turn (see Part 3), he also shows our hearts how to beat with real joy. There is a stereotype floating around which says that Jesus and the faith he represents are about cold-hearted duty, doing the right thing at the expense of our happiness. There are enough grim-faced moralistic systems out that brandish the name of “Christianity” to keep the stereotype alive. But they have more in common with the philosophy of Immanuel Kant than with the kingdom of Jesus. The day after he stormed the Temple, Jesus returns to the same Temple courts to announce that his kingdom is like a big party, and everyone is invited; not a boarding school, not a boot camp, not a prison chain gang, but a party.

If we peer underneath Jesus’ table-flipping rage at the Temple (explored in Part 2), we find a still deeper emotion to reflect. Matthew’s account tells us that immediately after protesting the poor-oppressing, God-mocking Temple system, “the blind and the lame came to him in the temple, and he healed them" (Matthew 21:14). What a beautiful moment. In it we see that Jesus was outraged not in spite of His care for people but precisely because of it. The very people marginalized and trampled under the religious power structure are brought into the spotlight and elevated by Jesus. (He has a way of doing that.) He didn’t take anything from them or treat them like chumps in a captive market. He gave them vision and sound bodies. He treated them like the intrinsically valuable human beings they each were—and all for free.

In Mark 9:1-13 we read about an unparalleled event in the Bible. It is absolutely amazing to let our imaginations wander to consider what the disciples actually witnessed. What a moment it must have been. But what does it actually mean to us? What can we learn from this event?

To see and experience something of Jesus’ emotions, let us join eighty to a hundred thousand religious pilgrims on their trek to the sacred city to worship at the Jewish Temple. It is Passover week. In order to participate in the traditional Temple offerings, people need doves or pigeons. Since worshippers need these birds, they were sold at the Temple at a premium price. You could get a more economical bird outside the Temple courts or lug one from home through the hot desert. However, every bird used in Temple rituals had to pass the rigid purity standards of the Temple’s in-house animal inspectors. Only inflated Temple-sold birds had the guaranteed certification of the scrupulous inspectors. In this way, the house of prayer had become a classic case of what economists call a “captive market.

... When you think of unbelievers you know, I imagine you see some of them as more ‘open’ to the gospel than others. Whether we realize it or not, we often profile people as to their potential for faith. Appearances, careers, affiliations, social habits – these and other factors lead us to make assumptions about people. Zaccheus stands as one of those unlikely converts whose conversion represents the amazing love and mercy of our Lord ...

“Paul’s fourth missionary journey? I thought he went on three missionary journeys!” Yes, according to Acts, Paul embarked on three missionary journeys. Then he was imprisoned in Palestine for a couple years, transported under guard via ship to Rome (a journey that included a shipwreck on Malta), and spent a couple more years under house arrest in Rome. End of story? No. That is where the book of Acts ends, but it is not the end of the story. There are enough biblical and historical hints floating around to allow us to reconstruct some of what happened next. As a result of such a reconstruction, perhaps we ought to start talking about Paul’s fourth missionary journey ...

Maybe you didn’t know that he was gone. He was. The prophet Ezekiel saw it all in a vision. God abandoned his temple during the Babylonian Exile in the sixth-century BC ...

In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Mercy must, it appears, be enacted in order to be efficacious. And thus the answer to the third question regarding this proverbial statement appears to be “yes,” mercy is a “work” required for salvation. But that is a misleading way to understand James. It is better perhaps to call the mercy that triumphs an appropriation of the divine concern (2:5, 8), proof of the reality of the “birth” (1:18) and the “implanted word” (1:21), and an accurate understanding of “faith” (2:14). This question of what constitutes “good works” will be explored now in this final post.

In this series of posts, we attempt to offer a rich and appreciative reading of James chapter 1 and 2 with an eye to James’ theology of human redemption—a Jacobian soteriology. In the previous post, we considered the function of the “word” and the “law” as God’s gracious gifts for salvation. Here we specifically looked at James 1:18 and 21 and concluded that this “word of truth” and “implanted word” thus is a new character, a new heart’s disposition created in us. It must be received (1:21) and, as the “law of freedom” it must be obeyed (1:22-25). Thus, the “word/law” in James is God’s instrument for salvation—it is both gift and responsibility. In this second post we will focus on James 2:12-13 where “mercy” triumphs over judgment.

I suspect for many readers of the New Testament that the Letter of James is something like the odd uncle at a family Christmas party who unfortunately suffers from chronic halitosis. Someone you rather not talk with, but in the end you are related—and thus might owe the obligatory yearly conversation. Well, if this does not accurately describe the church’s reception of James, it certainly represents the attitude of many scholars. For example, Andrew Chester notes “James presents a unique problem within the New Testament ...

Disfrutar de una relación íntima con el Dios del universo es el propósito principal del ser humano. En Dios encontramos respuesta y sentido a nuestras vidas. El salmo 15 describe al tipo de persona que puede relacionarse personalmente con el Creador. El salmista se pregunta quién puede ser un huésped de Dios. En esa cultura, un huésped gozaba de acceso directo con el anfitrión. Este salmo de sabiduría se entonaba al entrar al templo. Los adoradores iniciaban con la pregunta y el sacerdote respondía con los requisitos y finalizaba con una promesa para aquellos que los cumplían.