Category: Biblical Theology

“Faith in the Face of Apostasy: The Gospel According to Elijah & Elisha” by Raymond B. Dillard

~ Bob Hayton ~ 4 Comments

In today’s church, the Old Testament is often overlooked. When attention is drawn to it, the focus tends to be on creation science, Proverbs for daily living, Psalms for devotional nourishment, and character studies for us to emulate. The Christian church largely focuses on the New Testament for its teaching and preaching. In a sense this is natural, because the New Testament is so definitive for church life. Yet the NT spends a lot of time focusing on the Old Testament, and the early church’s Bible was primarily the OT. In fact, the more one understands and appreciates the message of the Old Testament, the better he or she will be prepared to really be impacted by the teaching of the New Testament.

Thankfully, the last twenty or thirty years have seen a revival of interest in the Old Testament and the recovery of preaching it as a Christian testament. Moralistic surveys of the characters of the Old Testament might have some use, but they are being set aside today in favor of a biblical theological approach that sees a unity in the Bible as a whole. The narrative of Scripture is being seen again as thoroughly Christocentric, and countless believers are being revitalized in their faith through finding the glory of God in the Old Testament afresh.

A big factor in the renaissance of the study of the OT has been the impact of good Christian books. P & R Publishing has produced a series of helpful books on OT themes called The Gospel According to the Old Testament series. The first book in that series is Faith in the Face of Apostasy: The Gospel According to Elijah and Elisha by Raymond B. Dillard.

Dillard’s book and the series as a whole, parts ways from a simple anthropocentric approach to the OT. Such an approach centers on people and their needs, and looks to the OT for examples to follow, and life-lessons to learn. Dillard’s approach, in contrast, focuses on what we can learn about God from the story, remembering that all OT stories have the unique quality of being divine revelation. The “first question” in this approach, “will not be ‘What’s here for me?’ but rather ‘What do I learn about God from this passage?'” Once we learn “about what God is like” from the passage, we are then prepared to ask “How we should I respond to this God?” Dillard then goes a bit further. “For Christian readers of the Old Testament”, he says, “there is yet another step to take…. We need to ask, How can we see God in Christ reconciling the world to himself in the pages of the Hebrew Scriptures? That is, in addition to anthropocentric and theocentric ways of reading the Bible, there is also a Christocentric approach.” (pg. 124-125)

With these goals in mind, the book begins with a historical overview of the time period of Elisha and Elijah and the likely time when Kings was written (the Babylonian exile period). It is interesting to note that Elijah and Elisha are singled out and given almost 1/3 of the space of the entire book of 1-2 Kings. Dillard also traces how later Scripture uses the account of Elijah and Elisha, focusing particularly on the parallels Matthew draws between Elijah and John the Baptist, and Jesus and Elisha.

The book moves on to a treatment of all the texts in 1 and 2 Kings where Elijah and Elisha have an important role. Each chapter contains, two or three passages (quoted entirely) which are discussed individually followed by questions for further reflection. Having the Biblical text included allows for the book’s easy use as a devotional guide. The study questions make it handy for a small group study, and the material covered is simple and direct enough to allow for several uses. The themes developed and traced often throughout Scripture, make this an accessible theological resource, and the brief nature of the thoughts shared make it a perfect tool for pastors, who could easily prepare a longer sermon using the material Dillard offers as their starting point.

Dillard’s exegesis is sound and the application he draws is challenging, relevant and helpful. I particularly enjoyed how he brought to bear a detailed understanding of the historic worship of Baal (from the Ugaritic texts) and how this highlights many of the points made in the stories of Elijah and Elisha. From crossing the Jordan, to the chariot of fire, from the rain being stopped and with fire coming from heaven, all of this relates to the alleged domain and limits of the god Baal. Dillard also excels at translating the concerns of the agrarian age of Elijah and Elisha to our own contemporary problems. Along the way he also develops a thoroughly God-centered approach.

The anticipatory function of Elijah and Elisha (e.g., the confrontation with Baal on the spot of the future battle of Armageddon, the feeding of a hundred men from 20 loaves with food “left over”, and etc.) is highlighted well in this book, even as parallels with Christ are carefully and judiciously drawn. Sometimes more explicit NT connections are left for the discussion questions, and I credit the author with stopping short of stretching too far in finding types and analogies of NT truths in the stories. I was intrigued too by the fascinating parallels drawn between Elijah and Moses when they went to Mount Horeb, and the discussion of the redemptive role of miracles — restoring creation to how it was intended to be.

The stories of Elijah and Elisha are breathtaking, and life-giving in themselves. Just as Elisha’s bones brought a man to life, so too will this book bring life to your spiritual soul as you see those stories in a fresh and faith-filled way. The book may open your eyes to a Christian understanding of the Old Testament that you were unaware of. At the very least it will thrill you to the wonderful, covenant keeping God we serve, and His Son Jesus Christ. I highly recommend this book and others like it in The Gospel According to the Old Testament series.

Disclaimer: This book was provided by Presbyterian & Reformed Publishing for review. The reviewer was under no obligation to offer a favorable review.

Pick up a copy of this book at Westminster Bookstore, Amazon.com, or through P & R direct.

Are We “New Covenant Believers”?

~ Bob Hayton ~ 31 Comments

In the comments on a recent article I came across, someone made the following statement:

…Then move to something controversial: Zech. 12:10-14 and the outpouring of the Holy Spirit. In guiding our people responsibly through that passage, we need to wrestle with similar “outpouring” language in the NT, but also with the limited object of the outpouring in Zech. 12:10, “the house of David and the inhabitants of Jerusalem.”

If we leave behind the matter of literalness, who is to say our application isn’t heresy (to quote Haddon Robinson)? Am I, a new covenant believer, in the house of David? Am I an inhabitant of Jerusalem? (I wish)… [emphasis added]

As I was typing up a response to the idea that we are not “new covenant believers”, I thought my answer might make for a good blog post. So I’m sharing my response for your benefit. Do I hit the mark? Does this make sense? I’d love your input after reading my reply below.

I want to challenge this a bit. And I’m just using Ted’s words here it isn’t about him it’s a bigger issue. What John is doing is trying to do justice to the NT teaching which is quite clear on how much continuity there is between God’s people before Christ and afterward. The comments here by the opposing view center only on Zecharaiah mostly.

If we just had Jer. 31, then yes, we aren’t “new covenant believers”, to use Ted’s terms. But the New Testament tells us the new covenant has begun. Jesus said as much in his inauguration of the Lord’s Supper ceremony for the church. “And likewise the cup after they had eaten, saying, ‘This cup that is poured out for you is the new covenant in my blood.’ ” (Luke 22:20 ESV) Paul tells us that he is a minister of the new covenant:

“Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.” (2 Corinthians 3:5-6 ESV)

In context, the ministry of the new covenant is Paul’s ministry of spreading the gospel among the gentiles (4:1 “this ministry”… and 4:3-6 “our gospel”).

Furthermore, Hebrews says the old covenant is passing away and insufficient because the new covenant is here, see chapters 8 and 10 of Hebrews where Jeremiah 31:31-34 is quoted and applied as a current reality.

Not only are we “new covenant believers”, we are inhabitants of “Jerusalem” who is our true mother (see Gal. 4:26, Heb. 12:22) and seek a heavenly city in the same sense that OT believers sought a heavenly (not earthly) city (Heb. 13:14, cf. Heb. 11:13-16).

This NT language means something. The NT description of God’s people being a living temple is something that goes beyond OT realities. Something is happening in the NT and it will affect how we understand the OT. 1 Peter tells us that the OT authors often didn’t know what they were writing of, but were writing for our benefit (1 Pt. 1:10-12). And what happened to the OT saints is a lesson and instruction for us and was written for our encouragement (1 Cor. 10:11, Rom. 15:4).

I believe that following the lead of the NT apostles and Jesus, in how they used OT Scripture and saw that it culminated in Jesus Christ and the gospel of grace, is how best to interpret Scripture. Scripture doesn’t leave us without a hermeneutic. A redemptive-historical hermeneutic aims to follow the teaching of the Bible about itself and to understand how Christ truly sums up all things in His own ministry. He fulfills the Law.

I think John Davis’ last paragraph captures the NT age experience well. The new covenant is here but we aren’t experiencing it in all its fullness quite yet. That may mean a millennium, but it certainly means more than a millennium. Christ will reign and we will live on a restored earth for all eternity.

This post follows on the heels of my recent entry on Gal. 6:16 which I’d encourage you to read, if the thought of the NT depiction of the church in OT terms is new to you. Again, I’m interested in any input you might have regarding this question. Are we, or aren’t we, “new covenant believers”?

Galatians 6:16 and “The Israel of God”

~ Bob Hayton ~ 16 Comments

The phrase “the Israel of God” in Galatians 6:16 has long been a matter of contention. Scholars and theologians, as well as pastors and church leaders have debated whether or not the Church should be included in Paul’s descriptor “the Israel of God”. Dispensationalists in particular are very concerned that we not include the Church as part of “the Israel of God”. Obviously the interpretation of this verse has theological implications.

What I find interesting is how much trouble has been spent on this verse to avoid the Church (believing Gentiles and Jews) being referred to by the precise term “Israel”. Why should that term be more important than the following terms which all clearly teach that the Church shares much continuity with Old Testament, believing Israel?

Gentile Christians (who, in part make up “the Church”) are called:

  • those who share “the faith of Abraham, who is the father of us all”, and thus share in “the promise” (Rom. 4:16, with vs. 13)
  • Jews (Rom. 2:27-29, compare Rev. 2:9, 3:9)
  • “Abraham’s offspring, heirs according to promise” (Gal. 3:29)
  • children of “the Jerusalem above” who is “our mother” (Gal. 4:26)
  • “like Isaac”, they are “children of promise” (Gal. 4:28)
  • formerly, Gentile Christians were “alienated from the commonwealth of Israel and strangers to the covenants of promise” now they are “no longer strangers and aliens” but are “fellow citizens with the saints and members of the household of God” (Eph. 2:12,19)
  • “the real circumcision” (Phil. 3:3)
  • “the offspring of Abraham” for whom Christ died (Heb. 2:16)
  • recipients of the “new covenant” (Hebrews chapters 8 & 10, and 2 Cor. 3:6, compare Jer. 31:31-34)
  • “the twelve tribes in the Dispersion“, “elect exiles“, “sojourners and exiles” (James 1:1, 1 Pet. 1:1, 2:11)
  • “a chosen race, a royal priesthood, a holy nation, a people for his own possession” (1 Pet. 2:9 compare Ex. 19:5-6)
  • formerly they were “not a people, but now” they “are God’s people“; formerly they “had not received mercy, but now” they “have received mercy” (1 Pet. 2:10 compare Hosea 1:6-10)
  • “a kingdom, priests to… God” (Rev. 1:6, compare 1 Pet. 2:9, Ex. 19:5-6)

This list doesn’t include the sacrifices Gentile Christians bring to God (Rom. 12:1-2, Heb. 12:15-16) nor the idea of the Church being a temple of God indwelt by the Holy Spirit (2 Cor. 6:16, Eph. 2:20-22, 1 Pet. 2:4-5). Sure one or two of the terms in the list above might be open to dispute. But the cumulative result of all of the titles above seems to be undeniable — Gentile Christians share many titles and privileges with believing Israel of old.

Given this wider Scriptural context, should it be surprising that in Galatians, a book where Paul goes out of his way to affirm in no uncertain terms the equality all believers (Jew and Gentile) share in Christ, that he would call the Church, “the Israel of God”? Again consider Paul’s statements below:

There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise. (3:28-29)

For neither circumcision counts for anything, nor uncircumcision, but a new creation. (6:15)

Contextually in Galatians, Paul is arguing for the unity of believers in Christ, and the last part of chapter 6 is a summation of his argument. An unconditional blessing given to a Jewish “Israel of God” seems out of line with the rest of the book. Furthermore, “all who walk by this rule” (stated in vs. 15) seems to qualify the receivers of the “peace and mercy”.

I have read and reviewed O. Palmer Robertson’s book The Israel of God: Yesterday, Today and Tomorrow and found his arguments concerning the verse quite compelling. Recently I came across 2 additional articles which deal well with this question.

G.K. Beale’s “Peace and Mercy Upon the Israel of God: The Old Testament Background of Galatians 6:16b” (Biblica 80, [1999], pg. 204-223) is fantastic. He shows that Isaiah 54:10 is most likely alluded to in Paul’s very unusual linking of the terms peace and mercy. He demonstrates that the terms are not commonly found together and demonstrates convincingly that the “new creation” motif of Isaiah 54 is likely in Paul’s mind when he penned Galatians 6:16. His analysis sides with the view that “the Israel of God” refers to all believing Jews and Gentiles together (i.e., the Church).

Andreas Köstenberger around the same time as Beale, independently worked on an article entitled: “The Identity of ‘Ισραηλ  Ï„ου Θεου (Israel of God) in Galatians 6:16″ (Faith & Mission 19/1 [2001], pg. 3-24). His article approaches the issue from a wider angle analyzing the passage syntactically and theologically. He concludes that the term refers to all the believing Church, whereas the “them” earlier in the verse is more specifically focused on believers at Galatia. He also shows how this verse harmonizes with Rom. 9-11 and Paul’s emphasis there.

The articles above (as well as the book mentioned previously) would be a good read for this topic. Michael Marlowe also includes some historic quotations from earlier commentators on this particular question, at bible-researcher.com.

I don’t think that the term “Israel of God” by itself settles the dispensationalist/covenant theology debate. But I would have to think some nuancing is required for strict dispensationalists. For more on the dispensational / covenant debate, I would also point you to my series “Understanding the Land Promise“.

Recommended Resource on Dispensationalism vs. Covenant Theology

~ Bob Hayton ~ 4 Comments

My friend Nathan Pitchford has turned several of his essays into books by means of Lulu.com’s self-publishing capabilities. His essays are excellent and several of them got me thinking regarding the problems of dispensationalism. Pitchford’s books are available for free .pdf download so I encourage you all to check them out.

One of his newest books is Themes in Theology vol. 4, Dispensationalism and Covenant Theology. Several of his best essays are in there. You can download the book here, or purchase a print copy here. I’d also encourage you to read the first two essays for sure: Is Dispensationalism Biblical? and Land, Seed and Blessing in the Abrahamic Covenant. He also includes an appendix with a Scripture verse list on the topic.

One other note about Nathan, he is going to be a guest on Scott Oakland’s ReformedCast podcast tonight. You can listen live at 6pm Central, or get the free download later. He will be sharing his transition from Baptist to Presbyterian. That’s one area I still disagree with Nathan. The show will be worth listening to, however, as I’ve found the Baptism debate is beneficial and can increase your understanding of those in the Church who disagree with your particular position.

Achan’s Curse and the Cross of Christ

~ Bob Hayton ~ 2 Comments

The stoning of Achan is one of the most horrific accounts in the Bible. Many Christians cringe when reading the account.

Let me quote it here at some length, and then point you to a very helpful meditation on this passage.

Then Joshua said to Achan, “My son, give glory to the LORD God of Israel and give praise to him. And tell me now what you have done; do not hide it from me.” And Achan answered Joshua, “Truly I have sinned against the LORD God of Israel, and this is what I did: when I saw among the spoil a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, then I coveted them and took them. And see, they are hidden in the earth inside my tent, with the silver underneath.”

So Joshua sent messengers, and they ran to the tent; and behold, it was hidden in his tent with the silver underneath. And they took them out of the tent and brought them to Joshua and to all the people of Israel. And they laid them down before the LORD. And Joshua and all Israel with him took Achan the son of Zerah, and the silver and the cloak and the bar of gold, and his sons and daughters and his oxen and donkeys and sheep and his tent and all that he had. And they brought them up to the Valley of Achor. And Joshua said, “Why did you bring trouble on us? The LORD brings trouble on you today.” And all Israel stoned him with stones. They burned them with fire and stoned them with stones. And they raised over him a great heap of stones that remains to this day. Then the LORD turned from his burning anger. Therefore, to this day the name of that place is called the Valley of Achor. (Joshua 7:19-26 ESV)

The thought of being stoned for a crime seems barbaric. Stoning Achan’s family and servants, his flocks and possessions, and then burning them seems unconscionable. Is not this evidence that the God of the Old Testament, is not the Christian God of Love, presented in the New Testament Scriptures?

Some would say so. But our revulsion to this event is actually an important emotion for us to ponder. In fact, the wrath and fury of God against sin is bound up in the violent action taken against Achan. And when we think of this event from a redemptive historical perspective, when we look forward to how this story prefigures the work and death of Christ, a glorious picture comes into focus.

Christ’s cross was the place God poured out all his violent anger and fury, for God is a Holy God who cannot tolerate sin, even sin in his covenant people. Ultimately, no one could be completely holy and stay perfectly true to God’s covenant. This is why Jesus came to take our punishment for us. God’s just and holy anger against sin was meted out in full measure upon His own Son! What love and mercy, what amazing grace and pity!

My thoughts were turned in this Christ-centered direction by reading a meditation on Achan’s curse from my friend Nathan Pitchford of Psalm 45 Publications. Let me share his concluding paragraph and encourage you to read the whole thing.

Oh, that you would flee to this great Savior and Sacrifice, who was hanged on a tree as a curse, who was made a spectacle before all the people, and went to a bloody death for them, and suffered all the fire of God’s wrath, who was numbered among the sinners, and experienced all that an accursed sinner ought to experience, for no wrong of his own, but only that he might deliver his people from all their sins, and lead them in triumph over all their enemies! Oh, what a Savior is he!

Nathan goes through many Old Testament passages like this mining rich jewels for our meditation. He speaks with the heart and words of a true Puritan. Lately, he has been going through the book of Joshua. I encourage you to feast on his devotions on the Old Testament.

Along these lines, I did a post on the typological aspects of the Battle of Jericho some time ago, which you may also like to read.