Posts Tagged ‘ESV Study Bible’

Is your view of scripture’s inspiration consistent with Jesus’ and Paul’s view?

February 1, 2017

My sermon last Sunday (which I’ll post soon) was on Jesus’ words in Matthew 5:17-20. This passage includes these words from verse 18: “For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” In my sermon, I reflected on the meaning of the inspiration of scripture. I said the following:

Now, when Jesus refers to the “Law and the Prophets” in verse 17, or even “the Law” in verse 18, Bible scholars tells us that this is shorthand for saying, “the entire Bible”—which at the time was what we would call the Old Testament.

And he’s saying two very important things about the Bible.

First, he’s saying that the Bible—every word of it—is given to us by God. And every word of it matters. That’s what Jesus believed. Why do I say that? Well, notice Jesus refers to “an iota” and a “dot.” Jesus would have been referring to tiny strokes in letters of the Hebrew alphabet. But for us that “iota or dot” would be similar to the crossing of a “t” or the dotting of “i” in our own alphabet—or putting an apostrophe or a punctuation mark in the right place. Or distinguishing a lowercase “q” from a lowercase “g” by adding a curl to the end of the stem. That’s the level of detail that Jesus is talking about. And he’s saying, in so many words, that God cared about each of those details in the Word that he gave us.

The end result of all this, as New Testament scholar N.T. Wright said, is that God ensured that we the Church have exactly the Bible that God wanted us to have.

From here, I talked about recent controversies surrounding Andy Stanley’s words about the Virgin Birth and Adam Hamilton’s “three bucket” approach to scripture. In my view, neither of their viewpoints is compatible with Jesus’ own view of the inspiration of scripture.

Or Paul’s…

I’m starting a Bible study tonight on Galatians, and I was reminded that Paul’s argument in Galatians 3:15-18 depends on a close reading of two verses in Genesis. Unless we believe that Paul was wrong, and such a reading was unwarranted, then what does that say about our view of inspiration?

The ESV Study Bible commentary on v. 16 puts it like this:

Gal. 3:16 God spoke promises to Abraham on several occasions, but probably Gen. 13:15 and 17:8 are particularly in view. And to your offspring. Paul knows that the singular (Hb. zera‘) can be used as a collective singular that has a plural sense (he interprets it in a plural sense in Rom. 4:18). But it also can have a singular meaning, and here Paul, knowing that only in Christ would the promised blessings come to the Gentiles, sees that the most true and ultimate fulfillment of these OT promises comes to one “offspring,” namely, Christ. Paul’s willingness to make an argument using a singular noun in distinction from its plural form (which occurs in other OT verses) indicates a high level of confidence in the trustworthiness of the small details of the OT text.

Penal substitution and 2 Corinthians 5:21

July 8, 2015

esv_study_bibleMy workaday Bible is the ESV Study Bible, which I recommend to all serious students of the Bible. As I was reading 2 Corinthians 5 this morning, I came upon this helpful exposition of verse 21. The author refers to it as “substitutionary atonement.” I prefer penal substitution because one of the missions of this blog is to reclaim and rehabilitate that classic term from its cultural despisers:

2 Cor. 5:21 This verse is one of the most important in all of Scripture for understanding the meaning of the atonement and justification. Here we see that the one who knew no sin is Jesus Christ (v. 20) and that he (God) made him (Christ) to be sin (Gk. hamartia, “sin”). This means that God the Father made Christ to be regarded and treatedas “sin” even though Christ himself never sinned (Heb. 4:15; cf. Gal. 3:13). Further, we see that God did this for our sake—that is, God regarded and treated “our” sin (the sin of all who would believe in Christ) as if our sin belonged not to us but to Christ himself. Thus Christ “died for all” (2 Cor. 5:14) and, as Peter wrote, “He himself bore our sins in his body on the tree” (1 Pet. 2:24). In becoming sin “for our sake,” Christ became our substitute—that is, Christ took our sin upon himself and, as our substitute, thereby bore the wrath of God (the punishment that we deserve) in our place (“for our sake”). Thus the technical term for this foundational doctrine of the Christian faith is the substitutionary atonement—that Christ has provided the atoning sacrifice as “our” substitute, for the sins of all who believe (cf. Rom. 3:23–25). The background for this is Isaiah 53 from the Greek (Septuagint) translation of the Hebrew OT, which includes the most lengthy and detailed OT prophecy of Christ’s death and which contains numerous parallels to 2 Cor. 5:21. Isaiah’s prophecy specifically uses the Greek word for “sin” (Gk. hamartia) five times (as indicated below in italics) with reference to the coming Savior (the suffering servant) in just a few verses—e.g., “surely he has born our griefs” (Isa. 53:4); “He was crushed for our iniquities” (Isa. 53:5); “the Lord has laid on him the iniquity of us all” (Isa. 53:6); “he shall bear their iniquities” (Isa. 53:11); “he bore the sin of many” (Isa. 53:12). In a precise fulfillment of this prophecy, Christ became “sin” for those who believe in him, so that in him we might become the righteousness of God. This means that just as God imputed our sin and guilt to Christ (“he made him to be sin”) so God also imputes the righteousness of Christ—a righteousness that is not our own—to all who believe in Christ. Because Christ bore the sins of those who believe, God regards and treatsbelievers as having the legal status of “righteousness” (Gk. dikaiosynē). This righteousness belongs to believers because they are “in him,” that is, “in Christ” (e.g., Rom. 3:22; 5:181 Cor. 1:302 Cor. 5:17, 19Phil. 3:9). Therefore “the righteousness of God” (which is imputed to believers) is also the righteousness of Christ—that is, the righteousness and the legal status that belongs to Christ as a result of Christ having lived as one who “knew no sin.” This then is the heart of the doctrine of justification: God regards (or counts) believers as forgiven and God declaresand treats them as forgiven, because God the Father has imputed the believer’s sin to Christ and because God the Father likewise imputes Christ’s righteousness to the believer. (See further notes on Rom. 4:6–85:1810:310:6–8; see also Isa. 53:11: “the righteous one, my servant, [shall] make many to be accounted righteous”).