Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
1 Kings 17, which abruptly introduces Elijah into the history of the northern kingdom, is a carefully constructed literary unit. In its basic structure, it follows a clear exodus-return pattern. Like Jacob and his sons, Elijah was driven out of the land by a famine (vv. 1-4). In exile, Elijah…
Now the Pharisees, who were lovers of money, were listening to all these things and they were scoffing at Him. And He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is…
In the year 3119, Ahaziah of Judah and Jehoram of Israel were both slain by Jehu as he carried out his God-appointed task of eliminating the seed and house of Ahab (2 Kings 9:13-33). Since the kings of Israel are usually counted as beginning their reign in the same year…
One of the most important developments in Biblical studies in recent years has been a movement of scholars devoted to studying the literary techniques of the Biblical writers. Tremper Longman, III of Westminster Theological Seminary has treated this movement from a Reformed perspective in his Literary Approaches to Biblical Interpretation…
And because [Paul] was of the same trade, he stayed with [Aquila and Priscilla] and they were working; for by trade they were tentmakers (Acts 18:3). The fact that Paul was by trade a tentmaker has usually been taken as the springboard for a discussion of whether pastors should have…
I pointed out in Chronologies and Kings Part 9 that the years of Judah’s kings are given in chronological fashion. "When we read of a Judahite king’s reign as lasting 4 years, it means that 4 years of the chronology have been given to him, and there is no chronological…
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Knight criticizes Frederick Beiser’s treatment of rationality in the early English Enlightenment because he “does not relate ‘reason’ to reasoning together, converse, public talk, and the skills of the development of public talk. Reason therefore for him never appears as faith doing what it must do to remain faithful -…
Knight writes at the end of a couple of chapters exploring Israel’s calling and the role of her cult in that calling: “I have presented my atonement theory as a general anthopological theory. I have developed a Christology that serves as a general anthropology. I am not setting out first…
In making a structural point about Matthew’s references to “worship” of Jesus last week, I skimmed a bit too lightly over the details. Reader Ronald Man caught me, and offered these comments: There is no indication that the Magi (or Herod) recognized Jesus’ deity; rather it is clearly stated that…
One of the intriguing threads in Knight is his rehabilitation of biology within theology - or, more specifically, the inclusion of “blood and seed, of sonship and messiah, of holiness and purity” within pneumatology. Contesting the common opposition of fictive and biological kinship, he says that “we should understand ‘fictive’…
Knight again: “autonomous exegesis that does not stay in conversation with doctrine and philosophy cannot read Israel’s Scriptures as a political-cosmological world-claim. Without learning from doctrine and political philosophy, would-be exegetes of the Bible are unlikely to understand Israel’s cosmology as a public claim to commandeer, transform, and reemploy the…
Knight has a lot of intriguing things to say about Israel and the nations, among them: “As Israel suffers the gentile onslaughts, Israel is half-persuaded that it has to compete with the Gentiles as an equal rather than as their lord; Israel has to fight them as thought it were…
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