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Perhaps you have seen or heard wind of this video.  This sort of approach to the Bible is so distracting from a healthy approach to interpreting the Scriptures.  It is a case study in why we need more instruction and modeling of solid hermeneutics on a weekly basis in our local churches.

Here’s the video:

[You Tube Video]

Here’s Dan Wallace’s excellent and helpful critique.

HT:  Denny Burk

Romans 15:7 ¶ Therefore, accept one another, just as Christ also accepted us to the glory of God. ⁸ For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, ⁹ and for the Gentiles to glorify God for His mercy; as it is written, “THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME.” ¹⁰ Again he says, “REJOICE, O GENTILES, WITH HIS PEOPLE.” ¹¹ And again, “PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM.” ¹² Again Isaiah says, “THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE.” ¹³ ¶ Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.

Last Sunday I preached on this passage.  The following is simply a note for further on an issue in the text I did not address in my sermon.

Does this passage teach that the church is the new Israel?  Does this passage indicate that the church fulfills prophecies made specifically to the nation of Israel?

Jason Robertson, recently wrote of this passage: “In Romans 15:8-12, Paul notes that the conversion of the Gentiles is a ‘confirming of the promises to the fathers.’ And at least one of the verses brought forth as proof speaks of Christ’s Messianic kingdom rule (Rom. 15:12).”

Contrary to my good friend, I think there are a number of reasons Romans 15:8-12 does not teach that the salvation of the Gentiles is a fulfillment of the specific promises made to the nation of Israel.

• These verses actually make a distinction between the circumcision and the Gentiles, and the specific purposes behind Christ’s saving each of them.

• The distinction is seen not in two different salvations, but in two different purpose clauses regarding the salvation of each:

• Notice the parallelism:
  • Christ became a servant
    

    of the circumcised (peritomhj)
    

    on behalf of the truth of God (upper alhqeiaj qeou)
    

    in order to confirm the promises given to the fathers (eij
    

    to bebaiwsa . .
    

    but for the Gentiles (ta de eqnh)
    

    on behalf of mercy (uper eleouj)
    

    to glorify God (doxasai ton qeon)
    

Two groups are mentioned: “to the circumcised,” and “for the Gentiles.”

Two emphases are mentioned: to the circumcision, “on behalf of the truth of God,” and for the Gentiles, “on behalf of mercy.”

Two purpose clauses: to the circumcised, “to confirm the promises given to the fathers;” and for the Gentiles, “to glorify God.”

• In Romans, Paul acknowledges that one of the unique privileges of being a Jew is their being entrusted with the oracles of God (3:1-2). They uniquely received “the covenants and the giving of the Law and the temple service and the promises” (9:4). The “fathers” is a distinct reference to the Jews as a distinct national people (Rom 9:5; 11:28). It is not a spiritual moniker for all who are in Christ. The Gentiles, as a people, never received such a body of truth. They were actually outside such covenants and promises. That’s why Christ’s being a servant to the Gentiles is described by the Apostle Paul as NOT, “on behalf of the truth of God in order to confirm the promises given to the fathers,” but rather, “on behalf of mercy.” It is nothing more than sheer mercy that the Gentiles are saved at all. They were not recipients of the specific promises the Jewish people were given, and yet they have been shown mercy.
  

• This is not to say that the Scriptures never predicted the salvation of the Gentiles. Paul does quote from the law, the writings, and the prophets in Romans 15:9-12 to give indication that their future salvation would come. None of those references indicate that the Gentiles would become “the circumcision,” or “Israel.” None of the promises indicate that the Gentiles are fulfilling the prophecies regarding Israel. They are fulfilling the prophesies made distinctively about the Gentiles.

• Romans 15:8-12 still has the eschatological trajectory in mind from the previous context of Romans 9-11. In other words, while Romans 15:8-12 does look to the present salvation of both Jew and Gentile, it also envisions the completion of their salvation. Thus Paul’s quotation of Isaiah 11:10 that indicates that under the final world-dominating rule of the root of Jesse, the Gentiles will have hope.

Does this contradict Paul in Galatians 3:28 when he indicates that “there is neither Jew nor Greek?”  I don’t think so.  Men are still male and women are still female, even though they are “one in Christ.”  In fact, both still have distinct functions within Christ even though they are one in Christ (unless you take an egalitarian position).  Paul’s point in Galatians 3:28 (and/or Colossians 3:11) is not that the Gentiles are now fulfilling Israel’s prophecies.

The importance of this note is simply to point out that one salvation exists for both Jew and Gentile.  Both are to accept one another because both are in Christ.  This oneness, however, does not mean a melding of the two into Israel.  The Scriptures made specific promises to Israel that will be fulfilled (Romans 3:1-5; 9-11).  The Scriptures also promised salvation to Gentiles.  The promises fulfilled for Israel demonstrate God’s faithfulness on behalf of His truth regarding promises made to the fathers.  Jesus serves the Jews by fulfilling these promises to them.  Salvation granted to the  Gentiles demonstrate God’s mercy for the purposes of His ultimate glory.  Jesus serves the Gentiles by extending such mercy.

Here’s a great little test linked to a new book on the NT use of the OT (I received a copy for Christmas-looking forward to the read) – I’ll post my results before I read the book and then after I finish it.

Koinonia: Test Your View of the NT Use of the OT

HT:  Matt Waymeyer

I learned the “arc”ing process of biblical study from Thom Schreiner at Southern Seminary.  I have adopted a modified form of it in my regular sermon study.  This new tool looks interesting. BibleArc.com :: Graphical Exegesis

Excellent review of the basics of hermeneutics. Between Two Worlds: Grudem’s Advice on Interpreting the Word

Earlier this year I finished a very good and helpful text on the subject of New Testament exegesis (I mentioned it on this blog late last year): Interpreting the New Testament Text, edited by Darrell L. Bock and Buist M. Fanning. In this post I want to provide a brief review of the book that I hope would cause those of you who are series about exegesis to pick up the book and interact with its suggested methods and approach in deepening your exegetical studies.

Interpreting the New Testament Text: Introduction to the Art and Science of Exegesis (INTT) is a seminary level text-book edited by Dallas Theological Seminary (DTS) professors, Darrell L. Bock and Buist M. Fanning. The two editors collate contributions from fellow DTS professors and former students of current DTS professor Harold W. Hoehner (9, 18). The book is somewhat of a festschrift in honor of Dr. Hoehner and his years of faithful exegesis and Bible teaching ministry. The purpose of INTT is “to discuss the methods of exegesis that make it a skill that can be taught, while also giving samples of exegesis that reveal what exegesis looks like in the hands of mature practitioners” (24).

Exegesis is defined in INTT most broadly as “a high-definition form of reading and studying the Bible” (17). More specifically, exegesis is defined as “setting forth the authors’/text’s meaning by interaction with the original language through the use of sound hermeneutics with a view to applying the text to the contemporary church and the world” (24). INTT summarizes the product of exegesis in three different outcomes: (1) to understand the message of the text, (2) to articulate why one thinks that is the text’s message . . . and (3) to prepare for application(s) rooted in that biblical message” (27).

Do you do exegesis? Perhaps an evaluation of the primary tools you use each week would be helpful in answering this question. INTT suggests the following as essential tools for proper exegesis:

The tools of exegesis include the Greek text, multiple translations (to surface options and exegetical disputes), a concordance (for word study), grammars and grammatical aids, extrabiblical texts (to help gain an understanding of the historical and cultural setting), lexicons and theological word books (to help with terms), and commentaries, especially technical commentaries (to serve as discussion partners about what the text means) (27).

INTT does a very good job in presenting a text book that will inform the interested student in the details of exegetical methodology and in suggesting the specific tools that will help diligent students accomplish the goal of accurate exegesis of the New Testament text.

The book is organized into two major parts. The first is a series of “introductory essays on key elements of exegetical method” (19) written by current faculty at DTS (17-18). These essays include issues related to grammatical analysis, diagramming, lexical analysis, background studies, narrative, epistolary and apocalyptic genres. This first portion also reviews effective theological and applicational analysis.

The second portion of the book provides a series of articles that are given to serve as examples of the methodology espoused in the first part of the book, written by scholars around the world (19). Notable contributors include I. Howard Marshall, Edwin M. Yamauchi, E. Earle Ellis and Herbert W. Bateman IV. Most New Testament genre are covered in this section (nothing on apocalyptic which would have been helpful).

INTT has a number of helpful contributions to the subject and practice of exegesis. First, I am thankful that the authors stress the necessity of working with the Greek Text of the New Testament as being essential if what we are doing is to be considered genuine exegesis. I am afraid too much that is propounded as “exegesis” is really nothing more than rehashing expositions (even good ones) of English text commentaries. “Exegesis has generally been reserved for those who can interact directly with Greek. Knowledge of the language allows one a direct access to the expressions of the text and its lexical, grammatical, syntactical roots that working through a translation does not permit” (25). Perhaps the most important reason I attended seminary was to be trained in using the biblical languages. Having pastored for eight and ½ years before seminary and being ten years removed from my first year of seminary, I can attest to the grave difference between exegetical study and expositional study. This is not to disparage those who do not know or work closely with the Greek text. I would like to think that I did a fair job with the biblical text before seminary. However, I had few resources to really evaluate the exegetical conclusions being purported in many of the commentaries I was reading.

Another positive contribution of INTT is the methodical and clear approach each essay (especially in part one) provides in applying exegetical skills. While the text is a seminary level book (it virtually demands that the reader have some working knowledge of New Testament Greek), it also provides simple and straightforward descriptions of how an exegetical skill can be developed and utilized in the process of study. One particularly helpful section to me was the chapter on diagramming. The author described the pros and cons of line, block and exegetical diagramming and provided a plethora of good examples.

All of the authors aim at finding the author’s intended meaning of a text (i.e., 137). The section on lexical study was also quite helpful in not only its discussion of a helpful methodology but in its suggestion of key resources to utilize. The book also gives good advice on how to resolve exegetical problems (159). It has one of the better and more consistent exegetical approaches to handling apocalyptic texts.

Perhaps one of the drawback of INTT is that it is a seminary level text book, making it less accessible to serious students who have yet to gain formal language training. However, I still believe a serious-minded student can and will glean much from the clear-cut manner each exegetical element is presented. I personally do not hold to the book’s espousal and promotion of the documentary hypothesis of the Gospels (Q theory 208-209, 321). Furthermore, the exegetical examples at the end of the chapter do not necessarily maintain the same methodical manner in applying the exegetical principles as they were described in the first part. This is not to say that the second part contradicts the first. It is to say that how the exegesis was conducted in the second is not described as clearly and methodically as the first part was. Therefore, I found the essays less helpful in providing solid examples.

Overall, INTT is an exceptional book, especially when compared to some other texts on New Testament Exegesis (i.e., Erickson’s A Beginner’s Guide to New Testament Exegesis). I would highly recommend it for those who want to broaden and deepen their skills in exegesis.

Andreas Kostenberger reviews a recent lecture on “Non-canonical Early Christian Writings.” The lecture points out a number of interesting apocryphal connections to Roman Catholic theology and Kostenberger has a good summary of how we should view and use apocryphal literature. Biblical Foundations » The Apocryphal New Testament

The following articles written over at Expository Thoughts (as well as the comment threads) are excellent posts (and responses) dealing with the difficulties that inevitably arise when studying the Bible. I commend them to your careful reading.

An Introduction

Christological Hermeneutic

Apostolic Hermeneutic

The NT View of the OT

The Priority of the Old Testament

Common Mistakes in Preaching

Walt Kaiser on 1 Peter 1:10-12

Paul’s Use of Hosea in Romans 9:25-26

Concluding Thoughts

A blog dedicated to helping those who know NT Greek, delve into it more. Hellenisti ginoskeis: do you know Greek? HT:  Justin Taylor