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Is God Anti-Gay? (Review Thursday #2)

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71gwlJNkHoLSam Allberry. Is God Anti-Gay? And Other Questions About Homosexuality, the Bible and Same-Sex Attraction. The Good Book Company, 2013.

This short book, part of the Questions Christian Ask series published by The Good Book Company, is worth well over its weight in the wisdom it contains on homosexuality. Perhaps more than any other subject, homosexuality is the “hot topic” of recent years both in American evangelicalism and in the broader American culture at large. Not only unbelievers but also Christians have been asking the question, “Is God anti-gay?” So Allberry’s answer is timely. More importantly, Allberry’s answer is biblical.

Allberry’s biblical answer to the titular question is most evident in his constant grounding of the issue of the Bible (and God) on homosexuality in the gospel. In Allberry’s own words: “God’s message for gay people is the same as his message for everyone. Repent and believe. It is the same invitation to find fullness of life in God, the same offer of forgiveness and deep, wonderful, life-changing love” (10). No one is reducible to his or her sexuality, so the gospel–although it addresses our sexuality–addresses our whole persons. This truth resurfaces repeatedly in this book, most notably in the final chapter when Allberry answers the question, “What’s the best way to share Christ with a gay friend?” (75-76). The central strength of Is God Anti-Gay? is its tight focus on the gospel of Jesus, which is good news for both heterosexual and homosexual people.

Allberry’s book is superb from first to last. The introduction builds Allberry’s rapport with the reader: he is a Christian who has struggled with same-sex attraction (SSA) since his teenage years (10-13). Chapter one appropriately begins with the broader issue of which homosexuality is but a part: sexuality. Specifically, Allberry reviews how God ordained all people to express their sexuality exclusively in monogamous, heterosexual marriage. From there, Allberry notes how the Bible specifically addresses homosexuality in chapter two. After concluding that the Bible consistently condemns homosexuality, Allberry counsels Christians who struggle with SSA to pray, think about homosexuality biblically, and seek others’ support. He also affirms the application of the Bible’s teaching on sexuality for Christians who struggle with SSA. The sexual options for them, as for all people, are either heterosexual marriage or chaste celibacy. Himself celibate, Allberry does an excellent job highlighting the healthiness of singleness, going so far as to call singleness (rightly) a “blessing,” just as much a blessing as marriage is for married couples (54). The final two chapters of the book go hand-in-hand because Allberry offers practical advice to Christians on how to relate both to homosexuals within the church (whether visiting nonbelievers or Christians who struggle with SSA) and homosexuals in the world. Allberry concludes these chapters well:

It will be the quality of our community life as a church, as much as our ability to speak clearly into the public square, that will most visibly show a watching world that the Christian stance on sexuality is the most compelling. (79)

To reflect on the conclusion of the book is to return to the gospel-saturated nature of Is God Anti-Gay? because the conclusion is itself a meditation on John 6:35, where Jesus says, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (ESV). Allberry’s main point about this verse is that Jesus is the bread of life. In Allberry’s own words: “The great gift that Jesus gives us is himself” (83). Amen. The gospel is the good news of salvation in Jesus Christ, who promises everyone who repents–turning away from sin, whatever forms it takes in an individual’s life–and believes this good news that Jesus has given himself to us and for us to save us from our sins by his life, death, and resurrection.

For all these reasons, I cannot more highly recommend to Is God Anti-Gay? to every Christian I know. This book is accessible and gives great returns for the less than $10 investment to purchase it. The wisdom Allberry shares in this book is valuable because it is biblical–and being biblical, this book is first and foremost gospel-saturated. The gospel of Jesus Christ undergirds every page. May Is God Anti-Gay? help Christians respond biblically not only to the ideology of homosexuality but also to homosexuals. May this book help Christians “speak the truth in love” to homosexuals, for they are no worse sinners than we.

Wisdom for a King (Wisdom Wednesday #2)

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Two basic questions to ask when reading a book are (1) who wrote this book? and (2) to whom was this book written? Knowing both the author and audience of a book helps the reader to read the book well. Applying these questions to Proverbs is thus helpful in understanding how it applies to us Christians today.

Solomon wrote and compiled Proverbs in the tenth century BC. Proverbs begins by identifying him as the author of the book as a whole: “The proverbs of Solomon, son of David, king of Israel” (1:1). According to Prov. 10:1, “the proverbs of Solomon” continue through 22:16. According to Prov. 22:17, the following two and a half chapters are comprised of “the words of the wise” that Solomon has incorporated into his “knowledge.” Chapters 25-29 “also are proverbs of Solomon which the men of Hezekiah king of Judah copied” (25:1). Proverbs 30 and 31 conclude with “the words of Agur” and “the words of King Lemuel,” which “his mother taught him,” respectively (30:1 and 31:1). Solomon is thus the main author of Proverbs, both by writing original proverbs and by compiling others, all under inspiration of God’s Holy Spirit.

Solomon originally wrote Proverbs to his sons, especially Rehoboam who was to succeed him on the throne of Israel. The father-son dynamic in Proverbs is apparent early on and throughout the book. In Prov. 1:8, Solomon writes, “Hear, my son, your father’s instruction, and forsake not your mother’s teaching.” He also addresses his “son” in 1:10 and 15, as well as 2:1; 3:1, 11, and 21. Solomon addresses his “sons” in 4:1-9 before focusing again on his “son” in 4:10, 20; 5:1; 6:1, 20; and 7:1. Solomon, the wisest man ever to live, recorded his God-given wisdom for his sons, especially Rehoboam, who would need this wisdom in order to govern the nation of Israel well.

The individual Proverbs of Solomon gave Rehoboam practical advice for being a wise king. “Where there is no guidance, a people falls, but in an abundance of counselors there is safety” (11:14). “By justice a king builds up the land, but he who exacts gifts [or taxes heavily, ESV footnote] tears it down” (29:4). “It is an abomination to kings to do evil, for the throne is established by righteousness” (16:12). Biblically, a king should be just and merciful. Sadly, Rehoboam was neither. Though the wisest man in the world, Solomon was not perfect, and in Proverbs he urges his sons not to repeat his mistakes but rather to learn from them. Rehoboam, however, both repeated and worsened his fathers mistakes, which cost him ten of the twelve tribes of Israel (1 Kings 12:1-24). The wisdom for a king found in Proverbs was humanly impossible even for the wisest man on earth and his descendants, which ultimately lost the kingdom of Judah to the Babylonians in 586 BC (2 Kings 25:1-21).

To understand how Solomon’s wisdom for kings applies to us Christians today, we must go through the perfectly wise king, King Jesus. Jesus “established” his throne “by righteousness.” As it is written in Romans 3:21-26,

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Jesus’ life and death were wholly righteous, and his righteousness established his eternal throne over the universe, as Paul puts it elsewhere,

And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name (Phil. 2:8-9).

Jesus is the perfectly wise king who established an eternal and universal throne by his perfect righteousness.

Which brings us to how Proverbs’s wisdom for kings applies to us Christians. Adam and Eve were originally meant to rule over creation (Gen. 1:28) but abdicated the throne of this world to Satan when they sinned in Eden (Gen. 3). Jesus, however, has fulfilled God’s promise in Gen. 3:15 to crush the head of the serpent. By his life, death, and resurrection, Jesus has defeated Satan. Although Satan still functionally rules over nonbelievers, Jesus has established his throne over all the universe, and we believers are no longer under Satan’s dominion. Paul says that we believers are “fellow heirs with Christ” (Rom. 8:17)–and if fellow heirs, then restored vice-regents as were Adam and Eve before their fall. We believers should therefore strive to live righteously in this life. Put simply, Solomon’s wisdom for kings is universally wise. Kings should be righteous as an example for their people to follow. King Jesus is perfectly righteous, and by the grace of God, we his people are being conformed to that righteousness day by day (Rom. 8:29). Let us Christians therefore wisely “walk in newness of life” because through faith we have been “raised from the dead” with Christ (Rom. 6:4).

“Why Jesus?” A Sermon on Romans 10:5-13

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In the midst of editing my research paper on Romans 9-11, I had the privilege to preach on Romans 10:5-13. This text is the heart of Romans 9-11, this section’s main point. In his recent Pauline theology, N. T. Wright convincingly argues that Romans 9-11 is a chiasm, the center of which is 10:5-13, most specifically 10:9 (Paul and the Faithfulness of God, 1161-1176). (Wright’s book was published subsequent to my initial writing of the paper, and my initial reading of its section on Romans 9-11 allowed me to cite Wright solely for his explicit rebuttal of theologians who try to argue that Jews can be saved by Jesus without believing that he is the Christ. Although I find Wright’s chiastic structure of Romans 9-11 compelling, I do not agree with some of his interpretations concerning Romans 9-11. Once I read this mammoth tome in its entirety I hope to engage its many arguments in more detail.) Because Romans 9-11 is chiastic, the central text is central to the section’s meaning. The basic problem of Romans 9-11 is how God is faithful despite many Jews’ rejection of Christ’s gospel and thus exclusion from the people of God. Romans 10:5-13 solves this problem: “confessing with your mouth that Jesus is Lord and believing in your heart that God raised him from the dead” (Rom. 10:9) is the only way for God to be faithful and save people.

In the broader argument of Romans 10:5-13, Paul maintains that no one has ever been saved by keeping the law because no one (except Jesus) keeps the law (Rom. 10:5). In fact, the law itself has always pointed to the need of Jesus to save us from our lawlessness (Rom. 10:6-10). Finally, the law has always called all people to believe in the Messiah, who we know is Jesus of Nazareth, for salvation (Rom. 10:11-13).

So my sermon on Romans 10:5-13, “Why Jesus?” answers the question, “Why trust Jesus for salvation?” Romans 10:5-13 gives us three good reasons:

  1. Put your faith in Jesus because you can’t save yourself (v. 5).
  2. Put your faith in Jesus because the law calls you to trust him for salvation (vv. 6-10).
  3. Put your faith in Jesus because anyone can be saved by faith in him (vv. 11-13).

The audio for this sermon was recorded at Calvary Baptist Church on March 23, 2014. You can listen to the sermon here by clicking play on the on-screen Flash player. May God use this sermon to bring non-Christians to faith in Jesus for salvation by his death and resurrection, and may he use it to encourage us Christians to continue confessing and believing Christ firm to the end.

God in Solomon’s Proverbs (Wisdom Wednesday #1)

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In the Introduction of his commentary on Proverbs, Tremper Longman III rightly confronts the tendency among some scholars to conclude that Proverbs is a book of “secular advice” in which any mention of God’s name Yahweh “is a sign of a late addition to a consistently secular book” (Proverbs, 57). God is as central in Proverbs as he is throughout the Bible. As Thomas R. Schreiner points out, Proverbs is, in fact, “God-Centered” because “even if Yahweh is not mentioned [in individual proverbs], there was no arena of life in Israel where he was absent” (The King in His Beauty, 281). To take Solomon’s proverbs specifically (10:1-22:16 and 25:1-29:27), we see that God was central to all of Solomon’s wisdom, for he was its source (1 Kings 4:29-34). Not only is God central to Solomon’s wisdom on a variety of subjects as diverse as wealth and speech, work ethic and anger, but Solomon also writes proverbs specifically about God himself. Solomon writes proverbs about God’s divine attributes as the basis for how people should respond to him in faith and obedience.

In his proverbs, Solomon focuses on four attributes of God. First, God is all-knowing. Solomon writes, “The eyes of the LORD are in every place, keeping watch on the evil and the good” (Prov. 15:3; cf. 20:27). Second, God is just: “The eyes of the LORD watch over knowledge, but he overthrows the words of the traitor” (22:12; cf. 16:2). Third, God is meticulously sovereign over all things, even things as seemingly random as a roll of dice (16:33). Fourth, God is the all-powerful Creator: “The hearing ear and the seeing eye, the LORD has made them both” (20:12). God’s omnipotence is also evident because nothing “can avail against the LORD” (21:30), not even the strongest armies (21:31). Like the rest of the Bible, Proverbs presents God as the all-knowing, just, sovereign, and all-powerful Creator.

The proper response to this Creator is faith. In Proverbs, “fear of the LORD” is the dominant phrase, but it is comparable to “trust in the LORD.” For example, “The fear of the LORD is a fountain of life” (Prov. 14:27) and “blessed is he who trusts in the LORD” (16:20). Those who properly fear God do not fear his power without also trusting in his goodness. And as the New Testament repeatedly makes clear, Jesus is the long-awaited Messiah Savior who is not only human but also divine. In Jesus’ own words, “I and the Father are one” (John 10:30; cf. 17:11, 21). In light of the New Testament, we see that to fear/trust in the LORD is to trust Jesus for salvation. Peter and Paul agree with one another: “You have been born again, not of a perishable seed but of imperishable, through the living and abiding word of God; … And this word is the good news that was preached to you” (1 Pet. 1:23, 25), for “faith comes from hearing, and hearing through the word of Christ” (Rom. 10:17). Before Christ’s first coming, people were saved through faith in a vague but certain “Messiah” who was to come. Since Christ the Messiah has come, we must believe according to the revelation given us. It is not enough to believe in a generic God or a generic Savior; to be saved we must trust Jesus, the God-Man, to save us from our sin by his life, death, and resurrection.

Obedience to God must be based on such faith in him and his Christ. In Proverbs, true wisdom begins with the fear of the LORD. Good works apart from faith are damning, for apart from faith they are filthy rags (Isa. 64:6). Nevertheless, we Christians should begin to respond to God wisely on the foundation of our faith in Jesus for salvation. As Solomon writes, we are no longer to fear people (Prov. 29:25); rather, we should always fear the LORD (28:14). Persevering faith is a central theme in Hebrews (see, e.g., Heb. 3:12-15). Furthermore, we Christians should do good to others, even to our enemies, out of faith in God’s ultimate justice (Prov. 20:22; 25:21-22). (Paul offers the same lesson as Prov. 20:22 and quotes Prov. 25:21-22 in Rom. 12:19-21.) Obedience to our Creator must flow from faith in him as our Savior and Lord.

Proverbs thus confirms the message of the rest of Scripture. As the author and primary actor throughout Scripture, God is prominent in Proverbs, as well. James M. Hamilton Jr. maintains that the message of the whole Bible, of biblical theology, is summed up as: “God is glorified in salvation through judgment,” and Proverbs “teaches” this in addition to every book of the Bible (God’s Glory in Salvation Through Judgment, 301). As I have noted in a review, I agree with Dr. Hamilton’s center of biblical theology. I thus believe that the above exposition of Solomon’s proverbs that are explicitly about God (and not tied to other specific topics) demonstrates the centrality of God in Proverbs.

God is central in Solomon’s proverbs. The question posed to us now becomes threefold: Is God central to us in our daily lives? Is Jesus the Son our personal Savior and Lord? Do we strive to please God in faithful obedience to him? May God use the wisdom contained in Proverbs to convict us of sin, to turn us to the only Savior for our sin, Jesus Christ, and to turn us from foolish sinfulness to wise, righteous living for his glory.

Sources

Hamilton, James M. Jr. God’s Glory in Salvation Through Judgment: A Biblical Theology. Wheaton: Crossway, 2010.

Longman, Tremper III. Proverbs. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic, 2006.

Schreiner, Thomas R. The King in His Beauty: A Biblical Theology of the Old and New Testaments. Grand Rapids: Baker Academic, 2013.

The Holy Bible, English Standard Version. Wheaton: Crossway Bibles, 2007.

 

Genesis 3:15 Throughout the Bible (Review Thursday #1)

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James Hamilton. “The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15.” The Southern Baptist Journal of Theology 10.2 (2006): 30-54.

Having read two of Dr. Hamilton’s books (God’s Glory in Salvation Through Judgment and God’s Indwelling Presence), I can testify that this article is as profitable a read as his books and even more accessible. (The link at the top of this page is to a free copy of Dr. Hamilton’s article on his own website.) I highly encourage everyone to read this article for its tracing of the gospel through the first to last books of the Bible.

Dr. Hamilton’s reading of Genesis 3:15 has influenced my own ministry since I first read it in God’s Glory in Salvation Through Judgment in 2011. In “The Skull Crushing Seed of the Woman,” Dr. Hamilton demonstrates how the whole Bible bears out not only his interpretation of Genesis 3:15 specifically but also of the Old Testament as a whole. To Dr. Hamilton, “the OT is a messianic document, written from a messianic perspective, to sustain a messianic hope” (30). Genesis 3:15 is an excellent text for testing this interpretation of the Old Testament because it gives the first hope of the Christian gospel.

The LORD God said to the serpent,

“Because you have done this,
cursed are you above all livestock
and above all beasts of the field;
on your belly you shall go,
and dust you shall eat
all the days of your life.
I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.” (Gen. 3:14-15)

The bulk of Dr. Hamilton’s article argues that in addition to being the Messiah specifically, the “offspring” of the woman is the people of God generally. Satan “shall bruise his heel,” but his “offspring” will be at “enmity” with the plural “offspring” of the woman (32-41). The children of the devil will oppose children of God. As Dr. Hamilton notes, Jesus himself admits this conflict in John 8 (33). Of course, the seed of the woman who will defeat not only Satan’s children but Satan himself is Jesus the Messiah. In “an unexpected development,” God’s Servant himself will be crushed as he crushes Satan’s head:

Twice in Isa 53 we read that the servant was crushed: first in verse 5, “he was crushed (daka’ in the pual) for our sins;” and then in verse 10, “Yahweh was pleased to crush (daka’ in the piel) him.” Here again the crushing judgment first announced in Gen 3:15 seems to be due to Israel because of its sin, but the servant takes their sin upon himself and is crushed for their iniquity, with the result that Yahweh is satisfied (cf. 53:4, 5, 6, 10, 11, 12). (42)

Praise God that the “crushing” we deserve as natural born offspring of the serpent was taken by Jesus, the perfect offspring of the woman, in our place on the cross! Jesus’ crushed heel crushed Satan’s head and set us free from Satan! By Jesus’ death we go by faith from being the bondage children of Satan to being the adopted children of God! Praise the Lord for his mercy and grace!

Herein lies this article’s devotional value for all of us Christians: in Christ, we can overcome the temptations of Satan as believers. We can fight sin in our lives and overcome it by God’s grace. Luke 10:18-19, Romans 16:20, and Revelation 12 all point to believers’ struggle against Satan in which we will ultimately be victorious because Jesus was victorious at the cross and is returning one day to cast Satan forever into the eternal lake of fire (42-43).

The article, of course, was not perfect. Formatting is a minor issue. SBJT article notes are endnotes rather than footnotes, which makes reading them more cumbersome and more distracting from the main flow of the article’s main text (if you care to read them). In the case of this article, this format was particularly frustrating because many of Dr. Hamilton’s endnotes were quite interesting. For example, Dr. Hamilton’s note on the translation of Hebrews 11:11 is outstanding:

The emphasis on the important line of descent is also attested to in Heb 11:11, though translations usually obscure it. … [T]he text “woodenly” reads, “barren Sarah received power for the foundation of the seed.” In view of the Bible’s interest in the “holy seed,” the statement that “Sarah received power for the foundation of the seed” carries more freight than “Sarah received ability to conceive.” This common rendering of the text obscures all connection to the Bible’s “seed” theme. (48 n. 33)

Having taught Hebrews to the youth Sunday School class two years ago, I can attest that no commentator I used advocated this understanding of Hebrews 11. (David L. Allen came closest to agreeing with Hamilton’s translation because he was the only commentator to whom I had access who maintained the traditional reading of Sarah being the subject of this verse rather than Abraham, but he explicitly disavowed Hamilton’s reading. Nevertheless, an unspecified “some”  do side with Hamilton, Allen notes [551].) Despite Dr. Hamilton’s minority reading of Hebrews 11:11, in the context of biblical theology, in which a single theme is traced throughout Scripture (in this article “the skull-crushing seed of the woman”), his understanding is preferable to others’ translations. (Dr. Hamilton himself notes, however, that the KJV, NKJV, and HCSB translations also concur with his understanding.)

More significantly, the allusions to Genesis 3:15 cited by Dr. Hamilton are unequally persuasive. Many of them serve his argument well, but a few allusions seem stretched. Many of these unlikely allusions appear in the “Broken Enemies” section of his article in which he admits to “loosening … the image of the crushed head of the seed of the serpent in Gen 3:15, but it still remains related” (38-39). Nevertheless, this section does include a compelling argument about 1-2 Samuel being bookended by allusions to Genesis 3:15 (38). Although individual examples Dr. Hamilton gives do not seem, in my opinion, to support his argument that Genesis 3:15 is a foundational messianic text that is alluded to throughout Scripture, most of his examples do, so his argument stands. I highly recommend this article to every Christian to help them gain a better grasp on the gospel of our Lord Jesus Christ, which was promised–however faintly–all the way back in Genesis 3:15.

Romans 9-11 and Christian-Jewish Relations

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In fall 2013, I took a class on Jewish-Christian relations for my religious studies minor at The University of Alabama. The class was interesting, especially since I was learning Jewish-Christian relations from a Jewish perspective. (My professor for that class, Dr. Steven L. Jacobs, also serves as the rabbi of Tuscaloosa’s only Jewish congregation, Temple Emanu-El.) The class was valuable for me as a Christian youth pastor because it helped me to clarify and to sharpen my own thoughts regarding how Christians should relate to Jews (and all non-Christians, for that matter). The class culminated in an 8-10 page research paper on Jewish-Christian relations, and I wrote my paper on Romans 9-11, where Paul personally deals with this problem extensively.

In my paper, I defended the exclusivity of the Christian gospel in Romans 9-11. Paul had “great sorrow and unceasing anguish in my heart,” he wrote, because so many of his fellow ethnic Jews were proving not to be spiritual Jews by their rejection of Jesus as the promised Savior Messiah (Rom. 9:2). This rejection is damning because Jesus the Messiah is not only human but also God: from the Jewish race, “according to the flesh, is the Christ who is God over all” (Rom. 9:5). Because of their unbelief in Jesus as the Christ, Jews are not saved, so Paul’s “desire and prayer to God for them is that they may be saved” (Rom. 10:1). Paul hopes to save some Jews by making them jealous of Gentile Christians (Rom. 11:13-14), but he knows that a majority of Jews will not become Christians “until the fullness of the Gentiles has come in,” when “‘The Deliverer will come from Zion'” and “‘will banish ungodliness from Jacob'” (Rom. 11:25, 26).

Despite arguing that the only way for all non-Christians, my Jewish professor included (!), to be saved, to escape an eternal hell of separation from God, Dr. Jacobs gave me top marks on my paper. Even more surprisingly–praise God and to him be the glory!–over the winter break Dr. Jacobs invited me to present my paper at the religious studies department’s upcoming inaugural undergraduate research symposium. Throughout January and February, I edited my paper, further sharpening and clarifying my original thesis that everyone, even Jews, must believe in Jesus as the Messiah Savior in order to enjoy God for eternity, and delivered it weekly to Dr. Jacobs for practice. I praise God for the opportunity thus to share the gospel weekly with Dr. Jacobs leading up to the symposium. Dr. Jacobs remains the rabbi of Temple Emanu-El and proud of his distinctly Jewish (not Christian) identity, but seeds were sown, and I continue to pray that by God’s grace they may one day produce the fruit of faith in Jesus as his Savior and Lord (see Mark 4:1-20, 26-29).

I am glad to make my edited paper available in its entirety online. You may view and download my paper, “The Implications of Romans 9-11 for Modern Christian-Jewish Relations,” here. May God use this paper for his glory by giving non-Christians faith in Jesus Christ for salvation and by emboldening us Christians to build relationships with the non-Christians around us in order to share the gospel both urgently and respectfully.

Back from College!

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Blogging during the academic year has proven impossible for me, so I’m very excited to begin this summer break from my classes at The University of Alabama, which will give me enough time once again to blog regularly. For my classes at UA, I have to read books that don’t necessarily interest me and write papers on topics that often don’t stir my heart, so I look forward to being able to read books that I actually enjoy (like Thomas Schreiner’s The King in His Beauty, which I had to pause reading for the 2013-2014 academic year) and to write blog posts about subjects that do always stir my heart (like God and my family).

This summer, I’m excited to offer two new special features here at Things That Are Above: Wisdom Wednesdays and Review Thursdays. These alternating, biweekly features will respectively highlight devotional thoughts on the book of Proverbs, which I’m teaching my youth group on Wednesday nights, and reviews both of books I’ve read and of movies I’ve seen. I can’t wait to begin these regular series in addition to blogs on anything and everything else I find edifying enough to write about.

May God use this summer of blogging for his glory, by spreading the gospel to non-Christians who may happen upon this site and by edifying us Christians with blogs that help us to set our minds on things that are above.

Soli Deo Gloria,

Jordan

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