Investigation of Scriptural References
We find one hundred and ninety times the Hebrew verb rûm, “to be high, or to be exalted” in the Old Testament. Basically rûm represents either the “state of being on a higher plane,” or the “movement in an upward direction.” The second emphasis represents what is done to the subject or what it does to itself. Like the stormy wind that lifts up the waves of the sea (Ps. 27:5). God is the Most High, the great king over all the earth and exalted far above all gods (Pss. 47:2; 83:18); 97:9). He alone rules over mankind and grants dominion to whomever he wishes (Dan. 4:17, 25, 32; 5:21). Therefore Israel in response must exalt him above all others as they are his people. It must result that all nations and all creation are called to praise God and exalt him (Ps.148:13). Fanning concludes that all of life is put in its proper perspective only when God is exalted in this way. In the Old Testament “exaltation” is related to the Kingdom of God, reflected by God’s chosen people, Israel. We will see later in this point that these reflections have priestly, prophetically and royal tendencies.
In the New Testament various Greek verbs are used to express “exalt”: hupsoō “to lift up” for the exaltation of Christ by God the Father (Acts 2:33); huperupsoō “to exalt highly” with reference to Christ (Phil. 2:9); epairō “to exalt oneself” for being lifted up with pride (2 Cor. 10:5); and huperairō “to exalt oneself exceedingly” for the exceeding self-exaltation (2 Cor. 12:7). In this regard we note that exaltation is an act of God alone (Luke 1:52). The exaltation causes also a social effect (2 Cor. 11:7) and contains an eschatological element (1 Pet.5:6 and explicit Phil. 2:5). In the New Testament foll...
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Matt. 1:20-23.
Jacob van Bruggen, Commentaries New Testament Matthew (Kampen: Kok, 2004), 33.
Mark 1:14-15.
Jacob van Bruggen, Commentaries New Testament Mark (Kampen: Kok, 1998), 50.
Matt. 9:27-29.
Donald A. Hagner, WBC Matthew1-13, vol 33a (Colombia: Thomas Nelson, 1993), 254.
G. Van den Brink, Centre for Biblical Research, Matthew (Utrecht: Van Wijk, 2003), 539.
Mark 1:11.
Jacob van Bruggen, Commentaries New Testament Mark (Kampen: Kok, 1988), 45.
Matt. 4:3.
Donald A. Hagner, WBC Matthew1-13, vol 33a (Colombia: Thomas Nelson, 1993), 69.
Matt. 14:33
Matt. 11:27.
Donald A. Hagner, WBC Matthew1-13, vol 33a (Colombia: Thomas Nelson, 1993), 69.
Stephen R. Holmes, God of Grace and God of Glory (Grand Rapids: Eerdmans, 2001), 142.
Holmes, God of Grace and God of Glory, 149.
Holmes, God of Grace and God of Glory, 252.
Edwards, Jonathan. "Sinners in the Hands of an Angry God." The Heath Anthology of American Literature. Ed. Paul Lauter. Canada: DC Heath and Company, 1990. 584-595.
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While many may appreciate The Matrix for it’s over-the- top fight scenes, there is much to be gained from the film’s biblical references that gives us a deeper and richer understanding of the film.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
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Frame, John M. Apologetics to the Glory of God: An Introduction. Phillipsburg, New Jersey: P &
For centuries now Christians have claimed to possess the special revelation of an omnipotent, loving Deity who is sovereign over all of His creation. This special revelation is in written form and is what has come to be known as The Bible which consists of two books. The first book is the Hebrew Scriptures, written by prophets in a time that was before Christ, and the second book is the New Testament, which was written by Apostles and disciples of the risen Lord after His ascension. It is well documented that Christians in the context of the early first century were used to viewing a set of writings as being not only authoritative, but divinely inspired. The fact that there were certain books out in the public that were written by followers of Jesus and recognized as being just as authoritative as the Hebrew Scriptures was never under debate. The disagreement between some groups of Christians and Gnostics centered on which exact group of books were divinely inspired and which were not. The debate also took place over the way we can know for sure what God would have us include in a book of divinely inspired writings. This ultimately led to the formation of the Biblical canon in the next centuries. Some may ask, “Isn’t Jesus really the only thing that we can and should call God’s Word?” and “Isn’t the Bible just a man made collection of writings all centered on the same thing, Jesus Christ?” This paper summarizes some of the evidences for the Old and New Testament canon’s accuracy in choosing God breathed, authoritative writings and then reflects on the wide ranging
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2) Gollwitzer, Helmut. The Existence of God: As Confessed By Faith. Philadelphia: The Westminister Press, 1965
To forsake a God-given gift is not a good idea. God gave his word to the world. From Scripture, his word, comes revelation and understanding of not only who he is, but also who we are in him. Living without the knowledge and wisdom of Scripture would only lead to an unscrupulous and impure life. God gave his word to the world for a reason, and that gift should not be taken lightly. Through it he reveals the desire he has for the lives of his people. Because it is God’s word, Scripture is a guide that his people need to live by.
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