Related Papers
Signs and Seals of the Gospel-Promise
Signs and Seals of the Gospel-Promise
Stephen Hague
All of the signs of the covenant of redemption are interrelated and continuous expansions of the Edenic promises of Gen 3:15. They are human-ward signs, not Godward-signs, and reaffirm God's promise of redemption of his people and his creation. Summary/abstract: Covenantal unity and distinctions of the two covenants of works: creation and redemption Complementary relationship of the two covenants with the signs/seals of four subsidiary covenants: Noahic/Abrahamic/Mosaic/Davidic Everlasting significance for our present embodied life of the creation covenant of works Everlasting significance for our future embodied resurrected life in the redemption covenant of works fulfilled by Christ God who made the world and all that is in it desires to be known. But not just known in some abstract or non-personal sense; rather, he wants to be personally known by self-aware and reasoning creatures by his holy Name and character in his glorious being, and that this knowledge of God comes covenantally. As God covenanted to fulfill this purpose, comprising the Missio Dei, that his glory and name would be known in all the earth (the whole earth filled with his glory, Ps 72:19), he purposed from before the foundation of the world to be known by creatures made in his glorious image and likeness. The story of this relationship can be understood as the history of the covenant of creation and the covenant of redemption. I propose that there is a simple beauty to the structure of that story, one in which we can see two overarching covenants in biblical history: the creation covenant (Gen 1-2) and the redemption covenant (beginning in Gen 3 and continuing to the present).
Part I: What is the Rapture?
Stephen Hague
The common (Hallmark card) perceptions of life on earth and life in heaven is the popular perspective that the "blessed" hope of the Christian is in the heavenly clouds, or somewhere upwards, in the sky, or Far Away from earth and this cosmos. It is assumed in this peculiar view that it is totally different than life here, and that we may not necessarily even recognize one another, or have memories of this present life. Where do these concepts arise, that are so foreign to the tenor of Scripture? I suggest it is due, in large part, to the theology that flows out from the secret and sudden “rapture doctrine” popularized by a number of contemporary authors and their films.
THE SPLENDOR OF HIS MAJESTY: evidences, presuppositions, and faith
Stephen Hague
He makes the winds his messengers, flaming fire his ministers. Ps 104:4 This question of what faith is has perplexed the church throughout its history, and more recently the matter has been given renewed attention by those who use a philosophic apologetic in which they appear to argue unwittingly that a person must “presuppose God” in order to be saved. Stated this way we can easily see that it is questionable, but it is generally not made so clear by those who advocate it. It is said that the unbeliever can not know anything “truly” because he does not presuppose God in his thoughts; i.e., he does not begin with God in his reasoning and interpreting of reality. Therefore, he must “begin with God,” presuppose God, in order to “end with God." Unless I misunderstand something, this line of reasoning rests on both a circular argument and a false premise.
Do Good to All People as You Have the Opportunity: A Biblical Theology of the Good Deeds Mission of the New Covenant Community
2019 •
John Wind
DO GOOD TO ALL PEOPLE AS YOU HAVE THE OPPORTUNITY: A BIBLICAL THEOLOGY OF THE GOOD DEEDS MISSION OF THE NEW COVENANT COMMUNITY John Anthony Wind, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. M. David Sills This dissertation provides a biblical theology of the good deeds mission of the New Covenant community, with a particular focus on how one’s conception of the overall covenantal structure of Scripture affects one’s conclusions concerning the good deeds mission. Chapter 1 introduces the debate over the good deeds mission of the church, whether good deeds out to the world have equal priority with evangelism or whether evangelism retains operational priority. Chapter 2 provides an in-depth review of the relevant literature since 1974, covering the (overlapping) categories of missiology and biblical theology. The review is divided into literature supporting either the equal priority or the evangelistic priority position, highlighting the different biblical-theologi...
A Biblical-Theological Investigation of Christ's Priesthood and Covenant Mediation with Respect to the Extent of the Atonement
2013 •
David Schrock
A BIBLICAL-THEOLOGICAL INVESTIGATION OF CHRIST’S PRIESTHOOD AND COVENANT MEDIATION WITH RESPECT TO THE EXTENT OF THE ATONEMENT David Stephen Schrock The Southern Baptist Theological Seminary, 2013 Chair: Dr. Stephen J. Wellum This dissertation argues that a biblical theology of the priestly mediation of the new covenant is necessary for understanding the extent of the atonement and that such a study will result in a clear affirmation of definite atonement. Chapter 1 shows how theologians have truncated Christ’s priestly office and how biblical scholars have neglected to apply the priesthood to matters of the atonement’s efficacy and extent. This chapter validates the need for a whole Bible typology of the priestly work of Christ. Chapter 2 proposes an approach to typology that sets forth the methodological commitments of this dissertation. It argues that typology should be prospective in its orientation, Christotelic in its aim, and covenantal in its structure. It explains these thr...
Kregel
40 Questions about Biblical Theology (2020 excerpt)
2020 •
Jason S DeRouchie, Andy Naselli
To understand what the entire Bible teaches about any given subject, we must practice biblical theology. By surveying the whole canon of Scripture, we can best discern what God has revealed about any particular issue. But doing so requires answering a number of important questions: • What type of biblical theology will we choose? • What overall story does the Bible tell? • How should we understand the relationship between the Old and New Testaments? • How does our topic fit within salvation history? • How do we apply the truths we discover? 40 Questions About Biblical Theology provides resources to answer these key questions in order to guide readers in their own study and practice of biblical theology. Other vital topics the authors address include how to understand typology, key themes in biblical theology, and how Christians should relate to Old Testament promises. Ideal for courses on biblical theology, for pastors, and for anyone who teaches or interprets Scripture, 40 Questions on Biblical Theology will deepen your understanding and application of the whole counsel of God.
Psalm 23 and the Biblical Theology of God the Shepherd-Warrior-King, Stephen Hague
Stephen Hague
The shepherd-king imagery of the Bible often is found in contexts that assume God as Creator. This is true of many OT psalms, OT prophets, proverbs, etc. We call this creation theology as the backdrop to redemption-theology. In the Bible, God the Creator is always God the Redeemer. David’s psalms must be read considering his life, for it is there that they speak most clearly of his Lord, his Shepherd, and King. David lived under the Lordship of God, he trusted in God for his life in the face of unmanageable, indeed impossible, opposition from within and without. But, more importantly, we meet a man who completely trusted in God for his redemption. One thing that David’s psalms speak most emphatically to is the spiritual reality of being a sinner in need of a Savoir.
'The restoration of Israel' in two stages - according to Luke-Acts
George Bristow
How is God fulfilling the longings of his faithful people who eagerly hoped for the “consolation” and “restoration” of Israel and the “redemption of Jerusalem” (Luke 2:25, 38; 24:21; Acts 1:6)? It is my contention that he is doing so in two stages or ages within history, each inaugurated by a coming of Jesus Christ (not one eschaton bounded by two comings). I will try to support this understanding through a study of some relevant passages in Luke-Acts, taking note of how the OT is used where possible.
From Land to Lands, from Eden to the Renewed Earth: A Christ-Centred Biblical Theology of the Promised Land
2015 •
Munther Isaac
The theology of the land must start in the Garden of Eden. Eden is a sanctuary, a covenanted land, and a royal garden. Eden is proto-land, and Adam is proto-Israel. Starting in Eden underlines the universal dimension of the land promise and its conditionality. It also elevates ethical behaviour above the gift. The theology of the land in the OT reflects these Edenic themes: holiness, covenant, and kingdom. First, the holiness of the land depends on the presence of God in the land, and on the holiness of its dwellers; there is no permanent holy place in the OT. Secondly, the land is a gift under treaty; the goal of the gift is establishing an ideal covenantal community that witnesses to other nations in other lands. Thirdly, the land is the sphere of God’s reign on earth through his vicegerent. The vicegerent brings justice and peace to the land. God remains the ultimate king in the land. The original promise to Israel is a promise of universal dominion. After the exile, the prophets...
Capstone Doctrinal Synthesis Paper
DOCTRINAL OVERVIEW OF THEOLOGY ON THE
2023 •
Mike Purtell
BIBLE (BIBLIOLOGY) The Bible is the story of the creation, the fall, the redemption, and the restoration of all things. It is the story God has given to us through the apostles, prophets, and holy men, who were moved by the Holy Spirit (2 Pet. 1:21) to pen the things he wants us to know, to understand, and to doit is "God breathed" (2 Tim. 3:16). Within the metanarrative or overarching story of Scripture, God reveals himself, his plan, and his purpose for mankind and his creation. Because the Scriptures are the word of God and from God who is true (Jn. 14:6) and perfect (Matt 5:48), they are also true and perfect-without error (or inerrant). The Scriptures therefore can be trusted to be true, accurate, and reliablethey are without error and authoritative. They are sufficient "to make you wise for salvation" (2 Tim 3:15, NKJV).
