Peter J. Leithart

Zechariah 1:1-6, the introduction to the prophecy, uses a number of words or phrases a significant number of times. “Yahweh” is used eight times.  Eight is the number of rebirth, a new week, resurrection on the day after the Sabbath.  Plus, Zechriah begins to prophecy in the . . . . Continue Reading »

For years, I’ve used Rodney Stark’s book on early Christianity in a theology class and told students that it was written by an unbeliever.  It seems that’s not quite true.  Stark grew up Lutheran, and has recently discovered that he’s again a Christian.  In a . . . . Continue Reading »

In her Sacramental Poetics at the Dawn of Secularism: When God Left the World (Cultural Memory in the Present) , Regina Schwartz describes the collapse of the medieval sacramental system under Protestant assault, and the eventual transfer of longings for a sacred order to secular pursuits: . . . . Continue Reading »

Song of Songs 2:15 is a puzzle to most commentators.  Cheryl Exum does a good job with it.  Like many commentators, she notes evidence that foxes were symbolic of sexual potency and also ancient fables and proverbs that indicate foxes were threats to vineyards.  Verse 15 is the . . . . Continue Reading »

Romans 6:3-6: do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?  Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of . . . . Continue Reading »

Following up a suggestion from my colleague, Toby Sumpter: It seems that there’s a chiasm stretching from the beginning of the crucifixion scene to the end of Matthew: A. Jesus mocked as king of the Jews, 27:27-31 B. Soldiers and Jewish leaders at the cross, 27:33-44 C. Jesus cries for His . . . . Continue Reading »

Whether Joseph knows it or not, he is preparing Jesus for priestly ministry.  Clean linen cloth reminds us of the priestly attire at the temple, the linen clothing that the high priest wore on the day of atonement when he entered the Most Holy Place to sprinkle blood toward the ark.  The . . . . Continue Reading »

The Jewish leaders address Pilate as “Lord” (Matthew 27:63),  using the word kurios .  That’s the term one would use to show respect to an official.  It can mean something as colorless as “Sir.”  But throughout Matthew’s gospel, people have . . . . Continue Reading »

Pharisees join the chief priests in sealing the tomb of Jesus (Matthew 27:62).  They aren’t sealing it against the possibility of Jesus coming out from within the tomb; they are sealing it to prevent disciples from entering the tomb and stealing the body. Apparently, the Pharisees can no . . . . Continue Reading »

In Natural Supernaturalism: Tradition and Revolution in Romantic Literature , M. H. Abrams notes the influence of the Bible on Romanticism: “A conspicuous Romantic tendency, after the rationalism and decorum of the Enlightenment, was a reversion to the stark drama and suprarational mysteries . . . . Continue Reading »