Israel

Discontinuity through Continuity (or Discontinuity without Parenthesis)

Kirk E. Miller 1 Comment

Just a few days ago I tweeted the following:

I’ve decided to expand upon and explain these tweets in further detail in this post. Allow me to do this by providing an illustration.

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Resurrection | The Acts of the Apostles

Kirk E. Miller

The following belongs to a series entitled “An Introductory Biblical Theology of Resurrection.” Read other posts belonging to this series here.

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The Acts of the Apostles

Acts begins by acknowledging Jesus’ resurrection and His appearance to many for forty days (1:3; 2:32; 3:15; 10:40-41; 13:31; cf. 1 Cor 15:5-8) and to Paul later on in the narrative (9:1-16; see also 10:13-15; 18:9-10; 22:6-11, 17:21; 23:11; 26:12-18). In fact, witnessing the resurrected Christ appears to be a requirement for apostleship (1:21-22), exposing a primary function of the apostles—to bear witness to the resurrection (1:21-22; 4:33; 10:41). With no surprise then, the heart of the apostolic message quickly becomes the resurrected Messiah.[1]

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Resurrection | Introduction and the Old Testament

Kirk E. Miller

The following belongs to a series entitled “An Introductory Biblical Theology of Resurrection.” Read other posts belonging to this series here.

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Introduction

The resurrection is at the heart of the Christian faith. Therefore, a Biblical and redemptive-historical understanding of the resurrection is invaluable. This series seeks to present a concise and introductory Biblical theology of resurrection by systematically tracing its theme throughout the canon, beginning with the Old Testament, moving to the Synoptics, continuing with John’s Gospel, looking at Acts, examining Paul’s theology, and concluding with a brief look at resurrection in Hebrews, 1 Peter, and Revelation.

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Tongues | The Nature and Function of Tongues Speaking

Kirk E. Miller

The following belongs to a series on the continuation or cessation of the miraculous phenomena of tongues-speaking. Read the previous post here.

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One of the most significant and decisive factors concerning the cessation or continuation of tongues is the purpose that tongues had/has, or said differently, the essence of the presence of tongues. Temporary function and provisional existence would argue for the momentary presence of tongues. But on the other hand, a continual function and permanent nature would necessitate continuation.

A Sign

Of the Hardening of Israel

In 1 Corinthians 14:1 Paul begins an argument that prophecy is to be preferred over tongues, namely, uninterpreted tongues (14:1-25). Paul’s first reason is that uninterpreted tongues do not edify the congregation (14:2-19; cf. 12:7; 13:1-3). Paul’s second reason, found in verses 20-25, is that tongues repel unbelievers1 due to its apparent bizarre manifestation when uninterpreted (v.23). Paul says this repelling effect is due to the fact that tongues is not primarily for the church. The essence of tongues’ existence is found in it being a sign to Israel of their hardened hearts (vv.21-22).2 However, prophecy, which is given for the congregation’s good (v.22),3 can serve to draw the unsaved to repentance (vv.24-25).

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Meet Mr. Complementary Hermeneutic: A Glance at Israel, the Church, and the New Covenant

Kirk E. Miller 8 Comments

The New Covenant–Old Testament

A huge theme that pervades all of scripture is the theme of promise and fulfillment. In the Old Testament, many promises were made to the nation of Israel that anticipated future fulfillment. One very significant example would be the promise and provisions of the New Covenant (i.e., Jeremiah 31:31-34 and Ezekiel 36:22-36).

Now the Old Testament, without any exceptions, explicitly affirms that the parties of this covenant will be God and Israel (i.e., Jeremiah 31:33). That’s key to our discussion, so allow me to state it again. The Old Testament promises that the New Covenant will be made between God and Israel.

The New Covenant–New Testament

But a normal, simple, natural, and literal reading of various texts in the New Testament reveals that the Church participates in the New Covenant. For example, the Lord’s Super, an ordinance of the Church, refers to the to cup of the New Covenant (Luke 22:19-21; Matthew 26:27-28; Mark 14:24; 1 Corinthians 11:23-26). Paul, the self-proclaimed apostle to the Gentiles (Romans 11:13) and minister of the mystery of the Church (Ephesians 3:6-8), called himself a minister of the New Covenant (presently), saw the New Covenant as having presently superseded the Old Covenant, and spoke of the New Covenant ministry of the Spirit as a present reality (2 Corinthians 3). And the author of Hebrews is explicit about the present reality of the New Covenant and Christ’s present ministry as the mediator of this New and better Covenant (for a brief sampling see Hebrews 7:22; Hebrews 8:6-13; Hebrews 9:15; Hebrews 10:16-17; Hebrews 12:24).

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