Bible, Theology & Philosophy

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In What the Old Testament Authors Really Cared About: A Survey of Jesus’ Bible, Jason DeRouchie brings together 16 other evangelical OT scholars to produce a truly one-of-a-kind resource. Rather than being a work by scholars for scholars, this is a work for the Church. The Old Testament is expounded and analyzed from the perspective of the cross of Christ, and the result is an unpacking of the Gospel in the Old Testament. Today’s believers are provided a practical approach to reading and studying the Old Testament. And as the authors remind us, the Old Testament was the Bible of Jesus and the early Church.

The book surveys each of the 24 books of the Old Testament—24 books according to the Hebrew numbering, that is. And the Hebrew order of the books of the Old Testament is the order the contributors to this volume follow. Each chapter gives a brief introduction as to the setting and author of that Hebrew book and then focuses on a discussion of the book’s major themes with particular regard to how it fits into the overall canonical structure. Jason DeRouchie provides introductions to each of the major sections of the Hebrew Bible: the Torah (or Law), the Prophets, and the Writings, as well as an overview of the entire Old Testament. Throughout the volume, there are beautiful, full-color photos of scenes from the Holy Land. Additionally, there are countless charts and tables on helpful subjects relating to the material covered. Memory verses and suggestions for additional reading round out each chapter. The KINGDOM Bible reading plan is also included as an appendix and will help readers in continuing to read through and appreciate the Hebrew Bible in the canonical order this book stresses.

(About this series)

CHAPTER II “THE SCRIPTURES”

BY REV. A. C. DIXON, D. D., PASTOR OF THE METROPOLITAN TABERNACLE CHURCH, LONDON, ENGLAND

When our Lord said, “Search the Scriptures,” every Jew to whom He spoke knew what He meant. There were other writings in Hebrew, Greek and Latin, but the Scriptures were a body of writings marked off from all others by their sacredness and authority as the Word of God. Their history can be traced from the time of Moses to Christ. In Exodus 17:14 we read: “And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua.” As to the writing material Moses used we do not know, but we do know that in Egypt papyrus plant, linen and cotton cloth, the skins of animals and stone were used in making books of various kinds. The Ten Commandments were written on tables of stone, and with Egyptian mummies we have preserved even to this day cotton and linen cloth such as was frequently used for writing.

In Deuteronomy 31:9 we have the historic record of the fact that Moses obeyed the command of God: “And Moses wrote this law and delivered it unto the priests, the sons of Levi, which bare the Ark of the Covenant of the Lord.” And in verse 24: “It came to pass when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites which bare the Ark of the Covenant of the Lord, saying, Take this book of the law and put it in the side of the Ark of the Covenant of the Lord your God.” The book was finished and placed by the side of the Ark for safe keeping.

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The resurgence of Calvinism in the English speaking world in the last few decades has recently attracted a lot of attention. Christianity Today devoted an issue to the “Young, Restless, [and] Reformed” movement, and Time magazine dubbed the “new Calvinism” as one of the top ten ideas changing the world in 2009. And like any movement it has its detractors. Liberals inside and out of evangelicalism, are alarmed by its bold stand for complementarian (as in, non-egalitarian and anti-feminist) family values. Theological progressives deplore its “barbaric” insistence on penal, substitutionary (and by nature, blood-y) atonement. Mainstream evangelicals—charismatics, Baptists and non-denominational alike—are suspicious of the movement’s unabashed celebration of Calvinism. Groups who are more similar to the new Calvinism often decry the movement the loudest. The Reformed (with a capital “R”) are tempted to begrudge or belittle this movement: they were real Calvinists all along (and don’t see any need for a resurgence) and by nature, they are suspicious of anything not grounded in a several-hundred year-old Church confession or creed. Fundamentalists and those of their ilk, see a real threat in this movement: it can’t be easily pinned down and there is too much variety and not enough healthy separation from error.

New Calvinism is not exactly new anymore. And like any movement, it isn’t perfect. There are blind-spots, foibles and let-downs. Yet no one can deny the infusion of spiritual life that has accompanied this wide-ranging return to the Reformation. New and revitalized churches, a no-holds-barred approach to evangelism and mission, and a passionate advocacy of theology (and truth) are hallmarks of the movement. Even if you have quibbles with where some land on any number of doctrinal or practical issues, you should appreciate that by and large, the heart of this movement is one that yearns for God’s glory, that prizes a gospel of Grace, revels in the freedoms won by the cross of Christ, and both reveres Scripture and listens to the moving of the Spirit.

My favorite Christmas joke is a short one. He wanted a new car for Christmas; she wanted a fur coat. They compromised: they bought the coat, but kept it in the garage.

Christmas time is obviously more than gifts, but most of us do enjoy the celebration. Even from the biblical perspective, the birth of Jesus and his resultant work is far broader than the single night on which the Savior was born. There were countless events that prepared for or foreshadowed the Messiah. Today I would like to suggest that even John—the one who prepared the way for Jesus—was foreshadowed.

Jesus commented on John the Baptist in Matthew 11:11, “Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he.”

We often associate John the Baptist with Elijah (as Jesus did in Matthew 11:14), because he came in the power and spirit of Elijah (Luke 1:17). When John was questioned as to whether he was Elijah (John 1:21), he answered, “I am not.” Even John is himself a foreshadowing of Elijah who will return “before the great and terrible day of the Lord” (Malachi 4:5).

Many modern scholars believe John was part of the Dead Sea Scroll community (the Essenes), but I am skeptical about that. The Essenes promoted isolation and joining their commune. John taught people to bloom where they were planted (Luke 3:10-14).