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Explore our collection of theological essays, biblical studies, and reflections on faith and culture.

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Hermeneutics

Beginning and New Beginning in Luke

Although the events are, of course, not perfectly parallel, Luke in his gospel intends us to connect Jesus’ birth from the womb and His re-birth from the tomb. Luke 1:27 introduces us to Joseph and in verse 30 we learn that his betrothed wife was named Mary. An angel appeared…

by James B. JordanDecember 28, 1996
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Matthew

A Note on Matthew

The apostle Matthew is also known as Levi son of Alphaeus. While not much is said about this man, the few things that are told us are significant. Matthew in Greek is Matthaios and comes from the Hebrew name Mattithiah, or Mattith-Yah, "Gift of Yah(weh)." Matthew’s other name is Levi,…

by James B. JordanDecember 28, 1996
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Biblical Horizons

Twelve Fundamental Avenues of Revelation (Part 1)

Theologians often speak of "special" and "general" revelation, or of "natural" and "supernatural" revelation, or of "word" and "deed" revelation. While there are many worthwhile insights in these discussions, particularly in the discussions in Cornelius Van Til’s Introduction to Systematic Theology , I have not found any that satisfied my…

by James B. JordanDecember 28, 1996
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Ezekiel

Countdown to Exile IV: Ezekiel and the Structure of History

Ezekiel’s 430 Years In Ezekiel 4, the prophet is told to begin his ministry by setting up a model of Jerusalem and lying on his side and prophesying against it. He is to do this for 430 days, a day for a year. 390 days are against "Israel," and 40…

by James B. JordanDecember 28, 1996
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Biblical Horizons

The Oddness of the Feast of Booths

The Feast of Ingathering in the seventh month of the Sinaitic calendar is also called the Feast of Sukkoth, of Booths, also called Feast of Tabernacles. I have usually called it by that last phrase, and it is the most common today; but there is a problem: A tabernacle is…

by James B. JordanDecember 28, 1996
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Ezekiel

Countdown to Exile III: Warnings Against False Hopes

The End of Jehoiakim’s Reign We have seen that Jehoiakim rejected Jeremiah’s prophetic warnings at the beginning of his reign. Let us now make a year-by-year survey of his reign down to its end. In the spring of 605 BC, Nebuchadnezzar defeated the Egyptians at Carchemish. In the summer, he…

by James B. JordanNovember 28, 1996

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Ahab in Micah

A student, Luke Nieuwsma, pointed out several references to Ahab in the prophecy of Micah. Micah 2:1-2 condemns those who covet fields and take them by violence, as Ahab did to Naboth; 6:15 is an explicit allusion to Omri and Ahab; and the “she” who is trampled like mud sounds…

December 12, 2006

Sermon Notes, Third Sunday of Advent

INTRODUCTION Modern Christians instinctively spiritualize the story of the gospel. When Jesus is called “King of the Jews,” we think that refers to His “spiritual” kingdom. Herod didn’t think so. Herod knew that Jesus’ birth was a threat to his power. THE TEXT “Now after Jesus was born in Bethlehem…

December 11, 2006

Eucharistic meditation, Second Sunday of Advent

Psalm 23:1: The Lord is my Shepherd; I shall not want. At Jesus’ birth, shepherds come to worship Him because He is the chief Shepherd. He is Shepherd Yahweh in human flesh. He is the Shepherd of Israel. He is the Davidic king who will shepherd His people with skillful…

December 10, 2006

Exhortation, Second Sunday of Advent

As we’ll see in the sermon this morning, in the Bible a “shepherd” is a king. Shepherds lead, guide, rule, control, feed, discipline, and judge their sheep. To say that Jesus is the Good Shepherd is to say He’s king of His people, king of all. Jesus’ kingship is not…

December 10, 2006

Lacan’s style again

Terry Eagleton puts it this way: “for Lacan all discourse is, in a sense, a slip of the tongue: if the process of language is as slippery as he suggests, we can never mean precisely what we say, or say precisely what we mean. Meaning is always in some sense…

December 7, 2006

Lacan’s style again

Terry Eagleton puts it this way: “for Lacan all discourse is, in a sense, a slip of the tongue: if the process of language is as slippery as he suggests, we can never mean precisely what we say, or say precisely what we mean. Meaning is always in some sense…

December 7, 2006

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