“Jesus did not intend to found a new religious organization, nor even a new religious community. He intended to bring into existence the restored nation of Israel, promised in the Old Testament prophecies. It was to this end that he accepted baptism at the hands of John, to this end that he appointed the Twelve to be his intimate associates, instructing them that their number was a symbol of their relation to the twelve tribes of Israel” G. B. Caird, Jesus and the Jewish Nation, p.16

In the New Testament, what divided Jews who believed in Jesus from Jews who did not was the atonemental suffering of the Messiah, not differing views of Jewish election, the kingdom, the temple, Jerusalem, etc. The spiritual realization, transformation, and supersession of these things are simply baseless. - John P. Harrigan, the Gospel of Christ Crucified, p.213

NT scholars will sometimes point to these verses [1 Cor. 3:16; 6:19; 2 Cor. 6:16] by way of arguing that, for Paul, Jerusalem’s temple has been superseded by this new, spiritual “temple” of the Christian community. I argue the opposite: Paul praises the new community by likening it to something that he values supremely. If he valued the temple less, he would not use it as his touchstone. This is not an either/or situation: for Paul, God’s spirit dwells both in Jerusalem’s temple and in the “new temple” of the believer and of the community (Rom 9.4; cf. Matt 23.21). - Paula Fredricksen, “Judaizing the Nations,” 248; information in brackets added.

Paul continues by rebutting a claim circulating in the Thessalonian community that both the Parousia and the day of the Lord had already come (2:1–2). Against this idea, Paul argues that Jewish eschatology will play out in traditional order: this age will culminate in the final rebellion against God’s covenantal dealing with Israel by means of the Antichrist (vv. 3–7), who will be revealed and destroyed by Israel’s true Messiah (v. 8).72 Paul then calls the Thessalonians to hold to their eschatological hope: “To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. So then, brothers, stand firm and hold to the traditions that you were taught by us” (vv. 14–15). - John P. Harrigan, Extending Mercy to the Gentiles, p.219

My message on the hard teachings of Jesus in Luke 9:57-62 and the worth of Jesus. Notes. Audio 1. Audio 2. 

Paul explicitly tells us exactly what he's talking about in Romans 9-11.

We don't have to interpret.
We don't have to exegete.
We just have to look at the text and read it.

Romans 11:25 "For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in."

That's what he's talking about. He's not talking about the eternal destiny of everyone at the end of time. He's talking about a partial and temporary hardening that has come upon some Israelites in the midst of history so that more Gentiles can be grafted into the covenant community.

And so he has to answer the obvious objection: "If Israel is God's chosen people, then how can Gentiles be brought into the covenant community before some Israelites?" This is the same conflict that we see coming up in the Gospels and in the Book of Acts. The confusion that Gentiles would become part of the true covenant community before some Israelites.

But Paul explicitly states that those Israelites who are temporarily hardened are not marked for eternal damnation. They can be grafted into their own tree if they do not continue in unbelief. That is exactly what he says. - Timothy Renfro

“Paul assures the readers that at the last day they will be free from any charge, ἀνεγκλήτους. The Greek carries a range of meanings: blameless, irreproachable, and unimpeachable. . . . This applies to the time which leads up to the day of the Lord as well as to being presented free from any charge on the day itself. Hence the word here belongs to the semantic domain of accusation and declarative verdict. . . . Justification is an anticipation in advance of the verdict pronounced on the day of the Lord, in the faith-understanding that God keeps them firm and free from any charge up to and on the day of our Lord Jesus Christ” -Thiselton, 1 Corinthians, p101–102  

“It is our good luck that, in Romans, we have a letter from him addressed to a community that he had not himself established: to introduce himself, he had to expand upon his gospel and his mission more fully than he had in the other correspondence that survives. As his messianic framing of Romans reveals, Paul linked his heavenly commission in the final days, his work in bringing gentiles to the worship of the true god (sic), immediately and intimately to his proclamation of Jesus as the scion of David’s house. To understand the apostle, then, we need to understand his Christology” - Paula Fredricksen, Paul, p136–137

My message on Psalm 2. Audio 1. Audio 2. 

My message on Psalm 1 in Spanish. Audio 1. Audio 2. 

If you want to know how to determine whose disciple you are, ask yourself, “Who am I obeying?”

That’s who is discipling you. - Lee Cummings

The loss of focus and theology concerning martyrdom after the Constantinian Shift is in direct relation to assimilation of Platonism into the Christian worldview. As such the essential amnestic witness of the Church was lost, and likewise the essential meaning of martyrdom itself was lost. 

Within a Platonic worldview, the mission of God, and therefore of the church, is either dominionistic (if sovereignty is emphasized) or escapist (if salvation is emphasized). Therefore martyrdom is either seen as: 

1. a failure (cf. dominionism), since God/church has failed in establishing sovereignty over injustice, or 
2. a waste (cf. escapism), since God/church has lost another worker unto saving souls. 

Within a Biblical worldview, the mission of God, and therefore of the church, is amnestic which supplies inherent meaning to the event of martyrdom (if the intentions are actually motivated by the same loving intentions as God). - John P. Harrigan

In light of the Day of the Lord, the apostles lived out their hope in the return of Jesus by continually meeting together in the temple courts. This is because they held to the Scriptures and believed nothing beyond what was written in the Law and Prophets, faithfully holding to the Israelocentric hope of the age to come. - John P. Harrigan

Paul similarly reasons in 1 Cor. 6:1–3 and Eph. 5:4–10, since discipleship is inherently bound to destiny—“Walk in a manner worthy of God, who calls you into his own kingdom and glory” (1 Thess. 2:12; cf. Eph. 4:1; Col. 1:10). Peter likewise exhorts: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming” (2 Peter 3:11–12, niv; cf. 1 Peter 1:13–16).  - John P. Harrigan, the Gospel of Christ Crucified, p.427

Thus the trajectory of such discipleship is assumed to be into the Jewish apocalyptic narrative rather than out of it. -John P. Harrigan, the Gospel of Christ Crucified, p.409

The Gospel is karma's worst nightmare: we get the exact opposite of what we deserve. - Chad Bird

The discipleship of the Gentiles thus fundamentally involves warning of the coming judgment (since they are without divine revelation and generally ignorant of the future, cf. Matt. 6:32; Luke 12:30). - John P. Harrigan, the Gospel of Christ Crucified, p.409

 As such, Romans 14 could be recapitulated: Let us walk properly as in the daytime, not quarrelling over opinions which hold little eternal significance, since the age to come is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. 

Far from redefining the common Jewish eschatology, Paul is simply describing its future reality, hence reinforcing the sobriety and eternal perspective inherent in Jewish apocalypticism. This futurist approach squares with both the passage as a whole and with common expectations of the kingdom. Interposing realized eschatology into Romans 14 is both illogical and counterproductive to Paul’s argument that eschatology (cf. “salvation,” “the day,” “judgment seat,” “kingdom”) is the primary driver of Christian discipleship. - John P. Harrigan, the Gospel of Christ Crucified, p.281-282

Rather than critiquing the sacrificial system, the author presents an argument regarding its design and its scope. The Levitical offerings are a part of an earthly system that addresses earthly matters, though put in place by God; the offering of Jesus is a part of a heavenly system that addresses ‘heavenly’matters. Thus, while the author of Hebrews may present the offering of Jesus as ‘better’in the sense that the scope and effects are more expansive, this is not a critique in itself. After enacting the first covenant maintained by the people, God both enacts and maintains the second covenant on their behalf but in the heavens—his own dwelling place. -  Madison N. Pierce, Relapsing, Reverting, or Rejecting? The Purpose of Hebrews and Early Jewish Religion. AI Podcast Audio Format

So then let us cast off the works of darkness and put on the armor of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. (Romans 14:12–14)  

Romans 14 is simply an exposition and application of this idea of discipleship: to “walk properly as in the daytime.” The age to come will not involve drunkenness, immorality, or strife. Thus we should not engage in those things, because we are not destined for those things. Moreover, we were not designed for those things in the beginning. Sinful behaviors are counter to both our design and our destiny. They are fruitless and hold no eternal value.  - John P. Harrigan, the Gospel of Christ Crucified, p.281

At the heart of all Christian discipleship lies this forsaking of all for the sake of following and witnessing to Jesus unto death. - John P. Harrigan, the Gospel of Christ Crucified, p.257

Several messianic themes are sounded in the Balaam oracles, but most prominent for the present is what appears to be the interpretation of Gen 3:15 in Num 24:17. There is enmity between Israel and Moab, and fearing Israel’s numbers (22:3) Balak king of Moab summons Balaam to curse Israel. As Balaam’s oracles are recounted, the text indicates that a male Israelite will arise whose coming is associated with the arrival of a star and the rising of a scepter, pointing to his royal status. The Targum on this text seems to interpret the star as “the King” (malkā’) and the scepter as “the Messiah” (měšîhā’). This individual will “crush the forehead of Moab” (Num 24:17). The words used in Numbers are not the words used in Genesis, but the image of the crushed head of an enemy is clearly invoked. - James Hamilton, The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15, AI generated podcast format of article

Thus we have a pattern for understanding growth and perseverance in faith and discipleship. This pattern is exemplified by the apostle Paul, who before conversion was “a Pharisee, a son of Pharisees” (Acts 23:6)—“the strictest party of our religion” (Acts 26:5)—and “as to righteousness under the law, blameless”(Phil. 3:6). The cross, however, exposed the ambitions of his heart, and thus here counts the truth of his condition: “We ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days inmalice and envy, hated by others and hating one another” (Titus 3:3). So Paul can declare at the end of his life, “I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life” (1 Tim. 1:16). - John P. Harrigan, the Gospel of Christ Crucified, p.237

The OT is a messianic document, written from a messianic perspective, to sustain a messianic hope. - James Hamilton,  The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15, AI generated podcast format of article

Before receiving a revelation of the cross, all human beings assume they possess a general righteousness and a lack of need for atonement. Ask someone on the street, “Will you go to heaven when you die?” (or some question concerning eternal life and acceptability in the sight of God), and you will usually get a confident “Yes.” The assumption is a basic correspondence between the righteousness of God and the righteousness of humanity. It is conversion that brings the revelation of sin, depravity, and the need for divine mercy. God is understood as holy, while we are wicked—the cross being the solution. However, this is not a one-time revelation. It is a progressive disclosure of the holiness of God and the depraved state into which we have all been born. Knowledge of the gap between the depravity of mankind and the holiness of God ought to only grow larger, while the glory of the cross and mercy of God ought to only grow greater. - John P. Harrigan, the Gospel of Christ Crucified, p.237

In this way, New Testament discipleship is also understood to be cruciform, for our whole life is meant to be conformed to the cross. Those who embark upon the journey of faith in Christ crucified endure its complexities. - John P. Harrigan, the Gospel of Christ Crucified, p.236

“We’ve got to get away from this terrible, haunting preoccupation with ourselves, where we love our love of God rather than God Himself.” - Art Katz

Moreover, inaugurationalism inevitably supplants the cross as the ultimate standard of this age. Instead of God confirming by the Spirit the extension of the mercy of the cross in light of the apocalyptic judgment to come, we are simply left with an ever-increasing extension of divine sovereignty by means of the Spirit. Instead of the cross being the normative pattern for discipleship within the church, it becomes little more than a perfunctory mechanism for ushering in the new age of Spirit actualization.  - John P. Harrigan, the Gospel of Christ Crucified, p.118

Eschatology determines missiology. One’s understanding of the end logically determines the means to that end. Biblical eschatology is based on perfect cosmogeny, which sets the foundation and context for salvation at the end of the age. - John P. Harrigan

A short lesson on praying the apostolic prayers. Audio 1. Audio 2. The Apostolic Prayers. 

“If the praise of man elates me and his blame depresses me; if I cannot rest under misunderstanding without defending myself; if I love to be loved more than to love, to be served more than to serve, then I know nothing of Calvary love.” - Amy Carmichael 

Theology 101:

Them: “The Early Church Fathers taught X.”

Me: “The who?”

Them: “The Early Church Fathers.”

Me: “All the church fathers?”

Them: “Well, not all.”

Me: “How many?”

Them: “Well, some.”

Me: “Which ones?”

Them: “Well, Saint So-and So.”

Me: “So one. And when did he live?”

Them: “Like, around 400..”

Me: “So not particularly early.”

Them: “But a church father.”

Me: “Okay. One late church father taught X. Fine. Did you know some earlier church fathers taught Y, and some others taught Z?”

-Dr. Michael Svigel

Theology 101: Resurrection does not occur at the moment of your death. If you have an eschatology in which your death is resurrection, get rid of it immediately. That’s literally Gnostic eschatology. Death is not resurrection! Resurrection is the complete opposite of death! - Dr. Micheal Svigel

A commonsense interpretation of the facts suggests that a superintellect has monkeyed with the physics, as well as chemistry and biology, and that there are no blind forces worth speaking about in nature. -Sir Fred Hoyle

We're all Jacobs dressed in the clothing of our older brother, Jesus, to obtain the inheritance of the Father. - Chad Bird

“You will be an incomplete Christian if you do not look forward to the second coming of Jesus Christ.” -McCheyne

"All exegesis is, is reading the text to find out what's there." -D.A. Carson

Theology 101: I don’t long for the end of this age but for the beginning of the next. I don’t hope for escape from this world but for this world’s release from its bondage to corruption. I’m not eagerly anticipating dying and going to heaven but bodily resurrection. - Dr. Michael Svigel

"We have what may be called a standing miracle continually before our eyes; I mean the state of the Jews, who, though dispersed far and wide among many nations, are every where preserved a distinct and separate people. The history of the world affords no other instance of the like kind. The great monarchies, by which they were successively conquered and scattered, have successively perished. Only the names of them remain. But the people whom they despised, and endeavored to exterminate, subsist to this day; and, though sifted like corn over the earth, and apparently forsaken of God, are still preserved by his wonderful providence, unaffected by the changes and customs around them; still tenacious of the law of Moses, though the observance of it is rendered impracticable. Many days, many ages they have lived as the prophets foretold they should, without a temple, without sacrifice or priest. (Hos. 3:4-5) As yet, many Heathen nations are permitted to walk in their own ways. But at length "the fulness of the Gentiles shall come in, and all Israel shall be saved." (Rom. 11:25-26) The revolutions and commotions in kingdoms and nations, which astonish and perplex politicians, are all bringing forward this great event."

(Works of John Newton, Volume IV, Sermon XXXII.)

-Via BA Purtle

The age of scientific materialism is over. There's a new interest in the supernatural. Without guardrails and good theology, this will lead to some really dark places. - Jeremy Boreing 

Can blasphemy be committed against a mere man?

"Now the men who were holding Jesus in custody were mocking him as they beat him...and they said many other things against him, blaspheming him." - Luke 22:63–65

-Matt Damico 

Pauline cessationism:

The charismata described in 1 Cor. 12-14 (and other relative passages) will cease “when the perfect comes,” when we see “face to face,” when we “know fully” — that is, in the future resurrection. - BA Purtle

The Spirit's work, in all of its forms, is to keep disciples on the path of life in anticipation of the judgment and coming Kingdom. We need the Spirit’s work—all of it. Despite how they may have been presented to you previously, miracles are intended to serve the same purpose. The conviction of sin, the encouragement, the revelation of the Spirit; these all serve the exact same purpose as signs and wonders. The Spirit is simply trying to turn our attention to what matters—the fact that God will judge the world, the dead will be raised, and some will be raised to life and others to destruction. - Bill Scofield, The Spirit and the Enduring Need for Divine Empowerment.

Signs are intended to stir our faith, but they are temporary. You don’t need a sign indicating that you are on the right path to the Grand Canyon, once you are standing in the Grand Canyon. A sign, by nature, is not the anticipated object of our hope. It is a powerful reminder that we should continue in the path. In this age signs serve as a reminder of the world to come. - Bill Scofield, The Spirit and the Enduring Need for Divine Empowerment.

Jewish faith, just like early Christian faith, is constantly forward looking. The resurrection and the Kingdom of God have always had center stage in discussions of Jewish eschatology. The hope of eternal life is the primary motivator for devotion to God, for denying the flesh, and for living lives of integrity before Him. The more material the hope, the greater the ability to walk in these virtues. Within this context, miraculous phenomena not only take on new meaning, but are also transformed into a vital part of discipleship rather than a tangential one. “Signs” are not miraculous events arbitrarily ‘pointing to God’. Signs are proof that God is able to do the exact things he said he would in the Torah and the Prophets. - Bill Scofield, The Spirit and the Enduring Need for Divine Empowerment.

The slick environment of many Pentecostal/Charismatic churches has a not-so-subtle way of endearing congregants to the stage and to those who occupy it. God certainly seemed to be doing and saying something. Yet, to my young self, it felt like God was doing miracles as an endorsement of the minister or of the church. As a young man, mostly a spectator to ministry, I found that some of these dynamics obscured what God was saying through the miraculous phenomena, and, ultimately, they left me indifferent to what God was saying. They were cool to experience but ultimately felt trivial. - Bill Scofield, The Spirit and the Enduring Need for Divine Empowerment.

My teaching from Luke 9 on the introduction to his late Perean and Judean ministry, the "travel narrative", and Samaritan resitance. Notes. Audio 1. Audio 2. 

Joshua 2: "Rahab the prostitute"

Matthew 1: "Rahab, the grandmother of the Messiah."

God has the redemptive capability to change labels and rewrite stories for his purposes and our better. - Wes Huff

The kingdom of heaven is not the church, and it’s not the heavenly afterlife. It’s not about going to heaven when you die.

Instead, the kingdom of heaven is the coming Messianic Era predicted by Moses and all the prophets. It’s a term from Jewish eschatology that describes the future utopian reign of the Messiah on earth. It’s not a heavenly realm or an unseen spiritual kingdom; it’s a literal king (the Messiah) who sits on a literal throne (the throne of David) in a literal city (Jerusalem), administering a literal kingdom (the kingdom of Israel). His kingdom is called “the kingdom of heaven” and “the kingdom of God.” The prophets say that the kingdom will not be confined only to the land of Israel. The reign of the Messiah will expand to encompass the entire world and usher everyone into a global utopia of peace and spiritual revelation.  - DT Lancaster, Why Do You Not Do What I Say?

Without the Jewish framework to supply context, the teachings of Jesus often sound like strange, cryptic riddles. That creates a lot of ambiguity, which gets exploited to subvert the meaning of His teachings. When placed back into their natural habitat, however, the words of Jesus become clear, simple, and easy to understand. They aren’t riddles. It’s simple Jewish teaching about the coming kingdom, the urgency of repentance, the Day of the LORD, and the final redemption. - DT Lancaster, Why Do You Not Do What I Say?