Two of the perplexing features of Hebrews, its Christological comparisons and the spatial emphases are intertwined. Application of appropriate sociological and literary theories in Spatiality to examine the expositions in the epistle will demonstrate that the author used the spaces of the Pentateuchal wilderness camp and tabernacle as his heuristic and typological tool for the Christological expositions. This served as the primary vehicle for channelling his pastoral teaching aimed at addressing the problems of social liminality and spiritual malaise of the congregation. The author's approach should serve as template for our understanding and applications of the theology of the tabernacle.
The New Testament contains two lists of requirements for elders. While is it well-known that the lists focus on character issues, this article demonstrates that the candidate's family life holds pride of place amongst the character requirements for eldership. Then it analyses interpretations of the family requirements in the two lists, drawing conclusions as to what it means to be a blameless husband and a blameless father.
How does one grasp the ramifications of sin without first understanding its source and how it was transmitted to all mankind? How does one understand the depth of Christ's redemptive act without first understanding the depth of sin within man? The significance of this concept in explaining the work of Christ should not be underestimated in any way. Therefore Paul teaches that all people stand in relationship to one of two men, whose actions determine the eternal destiny of all who belong to them. By the one man's disobedience many were made sinners, and by the obedience of the other, many shall be made righteous.God's plan for man's redemption can be seen through the eyes of two covenants. The one, made with Adam and broken by him, resulted in man's death. The second covenant, through Jesus Christ, resulted in man's redemption.
The New Testament writers employed conventional Jewish exegetical techniques of the New Testament era to interpret the Old Testament, but contemporary New Testament interpreters often fail to identify correctly the exegetical methods being employed. Using 1 Peter 2:4-10 as a test case, this article demonstrates the process of identifying the exegetical method New Testament authors used to interpret the Old Testament. One key is for interpreters to rely less on formulaic introductions and phrases as keys to identifying exegetical methods and to take all facets of the methodologies into account.
Progressive covenantalism is a new working model for comprehending the relationship between the Old and New Testaments. The goal is to articulate a consistent understanding of how to put together seemingly heterogeneous portions of Scripture. This integrating motif asserts that God's progressive revelation of His covenants is an extension of the kingdom blessings He first introduced in creation. Affiliated claims are that the various covenants revealed in Scripture are interrelated and build on one another, that the people of God throughout the history of salvation are united, and that they equally share in His eschatological promises.