Archive for the ‘New Testament use of the Old Testament’ Category


Is justification by faith taught in the Jewish Scripture (Old Testament)?  Or was it something the New Testament invented?

I believe that justification by faith is taught in the Old Testament.

Next week we will be doing a series showing how the Old Testament does teach justification by faith.  We are going do so by looking at the argument set forth by Paul in Romans 4 but we are going to do so with a focus on what verses he employs and its context and how he goes about with his argument.  I hope it would be an series that will bless God’s people and be at awe more of God’s grace.

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 For Exposition of Jonah Part 6 click HERE


Selected Scriptures

I’m amazed at all the little golden nuggets in the book of Jonah this second time studying it.

Before moving onto Jonah 3, I thought I share with you some of the parallels I see between Jonah and the Apostle Peter.  There is a beautiful connection between one part of the Bible with another.  This should give us a source of awe of the Author of the Bible and Redemptive History.

Parallel of Jonah with Peter

  1. Both were not perfect in how they served God.
  2. Both wanted God to leave them alone in a body of water: Peter in Luke 5:8.
  3. Both face a crisis during a storm.
  4. Both receive second chance to submit to their calling after coming out of a body of water: Peter in John 21.
  5. Both were first to cross Jew/Gentile boundaries: Peter in Acts 10 (Youngblood, Location 2496).
  6. Jonah fled from Joppa to flee from going to the Gentiles; Peter was at Joppa in Acts 10:5-6 where the opportunity first began for God to draw Gentiles (Youngblood, Location 2496).

It’s interesting to see the last point.  The contrast with Jonah and Peter in the location of Joppa is that in the case of the New Testament church the time of the Gentiles was beginning and which we are presently in right now.

More than character studies, I think we should be at awe in the Sovereignty of God who orchestrate history and also wrote these parallels in Scripture.

 NEXT: Exposition of Jonah Part 8

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Jesus the Son of God D A Carson

Purchase: Westminster | Amazon

This short work is an adaptation of three lectures that became the three chapters of this book, focusing on the title of Jesus as the Son of God. At the outset, the author explain that much of the discussion of the Son of God in contemporary scholarship focuses on it’s implication for Trinitarian theology but here he wishes to explore more of the idea of Christ as the Son of God in of itself. I enjoyed the book, especially with how Carson began this study with what the concept of “son.” Besides biological son, Carson noted how there are many “son of X” idioms with various variables of its function, ranging from identity, deserving and generating. The first chapter has various helpful charts showing different “son of X” idioms and how some of these are not translated in our English versions of the Bible but it is there in the Greek or Hebrew. It is in this context that Carson then unpacks the use of the Son of God in reference to Jesus in which the New Testament uses it to refer to His pre-existence, His Davidic root to the Messianic promise and as the Suffering Servant. Carson mentions several times that he can only look at a few passages due to space limitation but I wish he could have surveyed more passages in chapter, not because I didn’t think he did a good job but because he is capable and there is much to gleam from the passages he did analyze. I think the one thing I most appreciate about this book is D.A. Carson’s discussion about the role of exegesis, systematic theology, linguistics and Bible translations in the third chapter. While this last chapter mainly focuses on this discussion in the context of the translation of the Son of God in Bible versions used to reach Muslims, the implication of this chapter transcends Bible translation for Muslims. He notes how systematic theology without strong exegesis can be problematic, with the example of the doctrine of the eternal generation of the Son of God as Berkhof attempt to establish. Noting various exegetical error by Berkhof, Carson here notes that the eternal generation of the Son by the Father is best anchored in John 5:16-30 with it’s main point in 5:26. Carson’s treatment of John 5:16-30 in chapter two to establish the eternal generation of the Father is excellent and shows how advance doctrines of God can be established on exegetical lines. Yet one must have the maturity of being balanced with understanding the philosophical bent of theology in helping us explain concepts such as the Trinity and why the Church fathers employed philosophical language to sharpen distinctions and clarity so as to avoid heresies. Chapter three is an excellent apologetics for why translators should translate “Son of God” in a Muslim context, and a refutation of reader response theory form of translation philosophy. While I don’t want to give everything away, some of the highlights that I appreciated include his argument that the concept of Jesus as the Son of God is radically foreign no matter what the non-Christian cultural context is, even in the West’s pre-Christian and post-Christian era. There is something that is loss if we fail to translate the Son of God terminology in our translations since this term is quite theologically rich and have greater continuity in terms of the Bible’s inter-textuality. I appreciated the chapter closing with an appeal for Bible translators not to be only narrowly focused on linguistics but also exegesis, biblical and systematic theology. His parting words also encouraged me to see Bible translations in the context of a biblical missiology: “…the spread of the gospel in the early church saw the dissemination of Scripture along with the provision of missionaries and pastors. One wonders if at least some of the tensions over Bible translation springs from the commitment on the part of some to provide adequate translations without simultaneously providing missionaries and pastors” (108-09). Overall, a great book and one that shows how some books are physically small but packs a big punch.

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Dr. Michael Vlach of The Master’s Seminary, has a 20 part series on the New Testament use of the Old. What follows are the links to them. Read it and enjoy!

NT Use of OT Part 1: Introduction to the Issue

NT Use of OT Part 2: Seven Approaches to How the NT Uses the OT

NT Use of OT Part 3: Resources for Studying NT Use of the OT

NT use of OT Part 4: Contextual Use of the OT by the NT Writers

NT Use of OT Part 5: Categories of NT Usage of the OT

NT Use of OT Part 6: Literal Prophetic Fulfillment

NT Use of OT Part 7: Literal Prophetic Fulfillment (2)

NT Use of OT Part 8: Literal Application of Timeless Moral or Theological Point

NT Use of OT Part 9: Literal Restatement of an OT Passage with Intensification or Alteration

NT Use of OT Part 10: Affirmation of an Old Testament Prophetic Text Whose Fulfillment Is Still Future

NT Use of OT Part 11: Some Observations Concerning Matthew’s Purposes in Matt 1–2

NT Use of OT Part 12: Matt 1:22-23 and Divine Correspondence between Israel and Jesus

NT Use of OT Part 13: Matt 2:15/Hos 11:1 and Divine Correspondence between Israel and Jesus

NT Use of OT Part 14: Matt 2:17-18/Jer 31:15 and Divine Correspondence between Israel and Jesus

NT Use of OT Part 15: Matt 2:23 and Summation of an OT Truth or Principle

NT Use of OT Part 16: Acts 2:25-28/Psalm 16:8-11 and the Resurrection of the Christ

NT Use of OT Part 17: Acts 2:33-35/Psalm 110:1 and Literal Prophetic Fulfillment

NT Use of OT Part 18: Psalm 110:1 and Contextual Fulfillment

NT Use of OT Part 19: Psalm 110:4 and Contextual Fulfillment

NT Use of OT Part 20: Acts 13:47 and Isa 49:6

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