Reading the poetic portions of the Old Testament in English, especially in the Prophets, can be challenging. But the fact is that the more familiar one becomes with the poetic sections of the Prophets, the more one sees that they are absolutely, vitally central to the NT. In the end, the way to make OT poetry interesting and understandable is not by retreating from it but by studying it even more intensely using all the imaginative and scholarly resources at your disposal.
God’s love for us is unreasonable – it is not based on reasons but merely on God’s sovereign decision. The resurrection of Jesus is also unreasonable in that it lies beyond the realm of reason either to prove or disprove. This is why it is the perfect demonstration of God’s unreasonable love. It is also why our unreasonable faith in the resurrection is the perfect human response to God’s unreasonable love.
Isaac’s behavior and characterization in Genesis has long struck commentators as odd for his passivity, repetitiveness, and imitativeness of his father Abraham. Interestingly, much of the peculiarity of Isaac’s behavior fits the profile of a high functioning autistic individual.
The biblical Book of Job addresses the problem of suffering in a way that is superior to the way moderns tend to talk about it in three ways: (1) it never questions God’s sovereignty; (2) it recognizes our human tendency to assume that God’s righteous judgments will be intelligible and relatively immediate; (3) it emphasizes the role of dialogue (including especially dialogue with God) as the path of resolution for the problem of suffering.
The way of the LORD is a refuge for the man of integrity, but it is ruin for troublemakers.
The biblical concept of “holiness” is not simply “doing good”, but it is the context that defines what is good and infuses our doing good with divine significance. The relationship between holiness and what the world sees as “good” is complex: sometimes they coincide, sometimes they are askew, and sometimes they come directly into conflict.
Inasmuch as non-Christians do good, they are working with Christians in doing the will of the Lord Jesus. Non-Christian goodness does not supplant or negate the lordship of Christ. It confirms and demonstrates it.
The relevance of the Church is not dependent on its ability to strategically adjust its message to pertain to what the world is concerned about. Rather, the Church only needs to concern itself with being relevant to ground of all reality, God himself in Christ. Inasmuch as it does this, what the Church has to say is by definition the most relevant thing that can be said.
A mature response to this long concealed culture of sexual predation involves three points that faith in Jesus makes possible: a demand for justice, an urge for grace, and an acknowledgment that the problem is not just “out there” but in our own hearts.
God calls us to risk everything for him. But the promise to us far outweighs the risk.