Grotius ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem , 10.1-2) agrees with Socinus that Christ’s death is an “expiatory sacrifice . . . for sin.” He locates the difference in two places - the “target” of that expiation, and . . . . Continue Reading »
Following a long tradition that stretches back at least to Aquinas, Grotius argues that Christ’s substitution for sinners is legitimate only because of the union that He has with those whose sins He bears ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem . . . . Continue Reading »
Socinus argues that in redemption, God is the offended party, the creditor whose debt isn’t repaid by sinful man. As a creditor, he is free to forgive without satisfaction being made. In fact, the idea of debt-forgiveness assumes that no satisfaction is made. Grotius sees this as a category . . . . Continue Reading »
Socinius says that the scapegoat doesn’t bear punishment for the sins of the people. Grotius ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem , 1.28) disagrees: Citing Genesis 9:5; Exodus 21:28; and Leviticus 20:15, he concludes that in Scripture . . . . Continue Reading »
Moses strikes the “flint rock” in the wilderness, and water gushes out, turning the wilderness into a garden (Deuteronomy 8:15). Israel is circumcised by sharp rocks as they enter the land (Joshua 5; cf. Exodus 4:25). Cut by the rock, Israel becomes a fruitful people, raising godly . . . . Continue Reading »
Deuteronomy 7 ends with a chiastically-structured exhortation concerning the images of the Canaanites: A. Burn images of their gods, 25a B. Do not covet gold or silver nor take it, lest you be snared, 25b C. An abomination ( to’evah ) to Yahweh, 25c C’. Do not bring abomination ( . . . . Continue Reading »
Joe Rigney of Bethlehem College and Seminary offers further observations on Luke 12-13. The remainder of the post is from Joe. In 12:49-53, Jesus says that he’s come to cast fire on the earth and divide families. He goes on to make a point about his audience’s ability to discern . . . . Continue Reading »
Paul prayed three times for God to remove the thorn from his flesh, then stopped. He realized that God wanted him weak. Weakness was essential to his apostolic ministry, an enfleshment of his proclamation of the crucified Son. Jesus tells a parable about an importunate widow who won’t take No . . . . Continue Reading »
Pastor Ralph Smith examines the intertextual allusions in Deuteronomy 14 at the Trinity House site. . . . . Continue Reading »
Aaron Cummings adds some thoughts on Luke 13 to my earlier post in which I quoted Jonathan Edwards’s interpretation of Jesus’ warning that “you shall all likewise perish.” The rest of the post is from Aaron. You noted parallels in vv 1-4. The next section (vv 5-17) likewise . . . . Continue Reading »
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