Bible, Theology & Philosophy

It may seem odd to suggest that the book entitled Apocalupsis does not belong to the genre of literature commonly referred to as apocalyptic. Nonetheless that is my suggestion here. The term employed in the title of the book denotes a revelation or disclosure.¹ While this particular revealing or disclosing describes a broad swathe of eschatological events, it is not its own literary genre.

Apocalyptic as a genre is described as “characteristically pseudonymous; it takes narrative form, employs esoteric language, expresses a pessimistic view of the present, and treats the final events as imminent.”² Henry Barclay Swete (Cambridge), even while arguing that Revelation is apocalyptic literature, admits that the book differs from that genre, in that the book of Revelation (1) is not pseudepigraphic, (2) engages a specific audience (seven churches), (3) has a significant church focus, rather than a purely Israel nation-centered focus, and (4) includes notes of insight and foresight that are more indicative of inspiration than is found in earlier extra-biblical apocalyptic literature.³

What do we make of the fact that the Bible says both that God repents and that he doesn’t?

I think the key to what’s going on here comes from the passage about God’s rejection of King Saul. I don’t know whether you noticed this in the previous post, but this event appears in both the list of statements that God doesn’t repent and the list of examples of his repenting.

In other words, the passage says both that God doesn’t repent and that he does.

Read the series.

What are some specific things that we can do to stand with—that is, bless (Gen. 12:3)—the people, nation and land of Israel?

As we documented in the previous installment, we certainly have good reason to desire to do so. As Jesus told the Canaanite woman, “I was not sent except to the lost sheep of the house of Israel” (Matt. 15:24). And as He reminded the Samaritan woman, “Salvation is of the Jews” (John 4:22).

By Bob Courtney. Read Part 1.

Read the first article in this series.

What does “justification” mean?

Dunn explains that “justification by faith” means trusting in Jesus alone for salvation, and not relying on obsolete Jewish boundary markers as covenant preconditions for God’s acceptance (i.e., “works of the law”). Jesus is enough. According to Dunn, Paul’s target is not grace v. legalism, but grace v. outmoded nationalism.