Peter J. Leithart

The Belgic Confession (Article 34) has a simply wonderful statement on baptism: “We believe and confess that Jesus Christ, who is the end of the law, made an end, by the shedding of His blood, of all other shedding of blood which men could or would make as a propitiation or satisfaction for . . . . Continue Reading »

For many, too strong an emphasis on the efficacy of baptism undermines the necessity of faith or is a form of works righteousness. But that criticism assumes that baptism is a human work. Not according to the First Helvetic Confession (1536), which states that sacraments are “not only a . . . . Continue Reading »

Much recent sacramental theology has emphasized the social, political, and communal dimensions of sacramental theology. They are, in Rowan Williams’s phrasing, “sacraments of the new society” or, in Hauerwas’s terms, the signs of Christian politics and polity. This view is . . . . Continue Reading »

In responding to Witherington the other week, I criticized what I called the “two-step” that is evident in a good bit of Christian political thought - the move from explicitly Christian norms that apply to the church and the private sphere to “natural” norms for the public . . . . Continue Reading »

Isaiah 17:7-8 has a complex structure, revolving around two different verbs for “look” or “see.” Following the Hebrew word order, we have this structure in verse 7: A. Looks ( sha’ah ) B. Adam C. on his Maker B’. his eyes C’. to the Holy One of Israel . . . . Continue Reading »

The nations roar and murmur like the sea (Isaiah 17:12), like the formless waters of the first creation (Genesis 1:2). Then God speaks, and the nations scatter like chaff and become as helpless as dust in a tornado (v. 13). The Lord sends out His Rebuke and His Wind, and the nations are calmed. God . . . . Continue Reading »

In Jesus’ parables, the judgment is often pictured as a harvest. That metaphor works because harvest involves separation of tares and wheat, of grain and chaff. Yet, it is a somewhat ambiguous image, since harvest is also a time of rejoicing and feasting. Isaiah 17:4-6 brings out another . . . . Continue Reading »

JPM Sweet points out that the Greek word “Smyrna” means myrrh, the perfume given to Jesus by the magi and, importantly, part of the mix of spices used for Jesus’ burial (John 19:29). Jesus, the one who was dead and now lives, the one who was anointed with myrrh in His death and . . . . Continue Reading »

When the devil first appears in Revelation, he’s throwing Christians around, throwing them into prison to be specific. After five references to “Satan” in the letters to the churches, he disappears until chapter 12 (the distribution of diabolos is the same). At first, he’s . . . . Continue Reading »

The central section of the message to Smyrna consists of two mini-paragraphs set out in parallels. The first is arranged in six segments, as follows: a. affliction b. and poverty c. but ( alla ) you are rich a’. blasphemy from self-designated Jews b’. and they are not c’. but ( . . . . Continue Reading »