Sublime

In the modern world of theology and biblical studies, scholars began believing that they had to establish first the ancient “meaning” of the text and only after that ask what doctrine, theology, or ethics modern Christians should derive from those ancient texts today.

The first step for reading the beginning of Genesis is complete. We know that the story that begins in 1:1 ends at 2:4a. This is a significant step, since it allows us, encourages us, or perhaps even forces us to…

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Westminster Divines—that there is a threefold division in the law and that one of these divisions (the moral law) continues to function—is an imposition on the biblical text.

One reason that we have today such a difficult time appreciating Jesus is that we have become, effectively, Marcionite, that is to say, indifferent to,and/or ignorant of, the Bible. Without a properly Israelite preparation, most of the Christological language of the New Testament

Biblical inerrancy is a modern doctrine, and these kinds of reactions, too, invite the accusation that I am judging an ancient text by standards not native to it. Indeed, I am. This is a necessary step in a process called “reading.” My disgust and confusion are forms of information; they measure my distance from the text’s world. A reading that

Exploring this issue really involves asking two questions: (1) Why were all of these sources retained, rather than just retaining the latest or most authoritative one? (2) Why were they combined in this odd way, rather than being left as complete documents that would be read side by side, much like the model of the four…

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For example, the story of Jesus’ suffering and death, commonly called the passion story, was probably not originally written by Mark. Rather Mark used a source for this narrative.

Thus L 1-2:4a is an ancient Israelite story about the creation of the world, while 2:4b-3:24 is a different story, by a different Israelite author with different ideas,…

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