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Did the Prophets Understand What They Said? (1 Peter 1:10-12)
Sometimes it is claimed that prophets in the Old Testament did not fully understand their own prophecies. This is often used as an argument for sensus plenior, which is the idea of finding a “fuller meaning” behind the text—a meaning which the original author may not have known. One of the key texts used to support the idea that the prophets did not fully understand their own prophecies is 1 Peter 1:10–12: 10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you…
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Was the Passover Lamb Boiled or Not? A Hebrew Lesson for Skeptics
Many people constantly accuse the Bible of having contradictions within it. One such alleged contradiction concerns the command not to boil the Passover lamb. In Exodus 12:8-9, Israel is forbidden to eat any of the lamb raw or to boil it in water. Similarly, in Deuteronomy 16:5-7, Moses’ instructions on eating the Passover include the command to cook it and eat it. Although the apparent contradiction is not present in many English translations, the issue is that the Hebrew of Exodus 12:8-9 says not to “boil [מְבֻשָּׁל] in water,” while Deuteronomy 16:7 uses the same verb while saying, “boil [וּבִשַּׁלְתָּ] and eat.” In other words, Exodus 12 says NOT to boil, and Deuteronomy says to boil and eat. What do we do with that? Resolving the Alleged Contradiction To answer this issue, we need to clarify that the Hebrew verb used (בשׁל) does not inherently mean “to boil.” It means…
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Was Caleb the Kenizzite Born a Native Israelite?
Who was Caleb, the Son of Jephunneh? Although I think we often assume he was a naturally born Israelite, there may be evidence to suggest his family had joined Israel at some point. This might explain the unique references to the title, Kenizzite. Brief Background on Caleb, the Son of Jephunneh Caleb, the son of Jephunneh, is a captivating character in Scripture. Caleb is most well known for being one of the 12 spies who explored the land of Canaan after the Exodus (Num 13:1-16). Out of the 12 spies who entered Canaan, only Caleb and Joshua trusted in God’s power to deliver the land to Israel (Num 14:6-10). They were faithful to Yahweh, while the rest of the spies gave a discouraging report and the people wanted to return to Egypt (Num 14:4). Caleb is well known for a variety of other reasons as well. Because of Caleb’s devotion…
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Jonah Sure Knew Those Psalms!
We often read Old Testament narratives as if people were ignorant and trying to figure out things from scratch. But Israel’s saints didn’t live in a vacuum. They had God’s written word, and when life collapsed around them, they called to mind the things they had been taught. Psalms were especially useful to God’s people. Long before they became the Church’s prayerbook, the psalms were already shaping the faith and speech of God’s people. Well known psalms gave faithful saints vocabulary and phrases for fear, guilt, hope, repentance, and praise. Jonah is a prominent example. Trapped in the darkness of a fish’s belly, with no plan and no hope, Jonah does the one thing a helpless sinner can do: he prays. And when he prays (Jonah 2), he doesn’t merely vent emotion; he borrows lines, images, and theology from specific psalms. His spontaneous prayer is saturated with Scripture, demonstrating how…
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Do Genesis 1 and 2 Contradict? Explaining the Order of Creation.
Many critics attack the inerrancy of Scripture by claiming that Genesis 2 contradicts the creation sequence of Genesis 1. Genesis 1 presents a broad, structured chronology: land animals are created, and then humanity is created as the climax of Day 6 (Gen 1:24–31). By contrast, critics often read Genesis 2 as a different chronological sequence: (1) the creation of the man (Gen 2:7), (2) the planting of the garden and the growth of its trees (Gen 2:8–9), and (3) the formation of the animals and birds (Gen 2:19). On a surface-level reading, that ordering can appear to conflict with Genesis 1. What should we make of this? The Relationship of the Garden to the Creation Account A key assumption in the “contradiction” argument is that when Genesis 2:8–9 describes God planting a garden and causing trees to grow, it must be describing the same event as the creation of vegetation…
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What is the Priestly Covenant and Why Does it Matter?
One of the most oft-neglected covenants in Scripture is the priestly covenant. The priestly covenant is so named because it is made with a family that is of priestly lineage. In Numbers 25, Israel had tragically “yoked himself to Baal of Peor,” engaging in vile idolatry (cf. Num 25:3). In response to Israel’s unfaithfulness, the Lord brought a plague upon the people of Israel to punish them. The plague ravaged Israel until Phinehas, Aaron’s grandson, stopped the plague by killing a man of Israel and his seductress (vv. 7–8). Because of his actions, Phinehas received special commendation and a promise from the Lord. The Details of the Priestly Covenant God’s words to Moses about Phinehas are as follows (Num 25:10–13): And the Lord said to Moses, “Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was…
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The Unpopular (but Correct) Translation of Deuteronomy 4:29
I remember reading through Deuteronomy 4 in Hebrew years ago and being struck that Deuteronomy 4:25-30 is one of the starkest evidences for an early prophecy of Israel’s sin and eventual restoration. I mean, Deuteronomy is even before Israel enters the land of Canaan. And yet, Moses is telling Israel that they will sin, go into exile, but the Lord will bring them back to their land. Deuteronomy 4:29 is a key part of this argument by Moses, but as I read through it and double-checked English translations, I was not satisfied with how most English translations treated this verse. Most translations, however, approach this verse in the wrong way (as illustrated below). The Typical Translations of Deuteronomy 4:29 Deuteronomy 4:29 typically exhibits little variation in translation. The only outlier is the CSB and LSB. Observe the following translations. But from there, you will search for the Lord your God,…
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“I said, you are gods”—What is Jesus Saying in John 10?
I have made the argument in the past that Psalm 82 is better interpreted as a reference to angelic beings than a reference to human judges. However, many interpreters view Jesus’ quote of Psalm 82 in John 10 as further evidence that Psalm 82 is a reference to human judges. Is John 10 evidence that Psalm 82 should be understood as referring to human rulers? Within the context of John 10, the Jews are about to stone Jesus for making himself out to be God (John 10:33). In answer to the Jews picking up stones, in John 10:34-36, Jesus says the following: Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I…
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Is There a Divine Council in Psalm 82?
Psalm 82:1 states, “God has taken his place in the divine council; in the midst of the gods he holds judgment.” Later in Psalm 82:6-7 we read, “I said, ‘You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.'” The identity of the “gods” in Psalm 82 has been interpreted in a variety of ways. For sake of brevity, we will cover the two most popular understandings of “gods.” 1. The Gods as Human Judges Interpreting the gods in Psalm 82 as a reference to human judges is very common. Support for this idea is drawn from Exodus 22:8, where someone accused of being an accomplice to a thief comes “near to God” to take an oath about what happened. This is often interpreted as going before the Israelite judges (cf. Exod 21:6, where a master brings his…
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A Short Explanation of Samuel’s Levitical Heritage and Hannah’s Vow
How is it that Samuel was able to work in the Tabernacle? Wasn’t the Tabernacle work reserved for Levites? Samuel was born in Ephraim, so wouldn’t that disqualify him from service? These are some significant questions that readers of 1 Samuel often think about. The book of 1 Samuel opens up by talking about “a certain man of Rammathaim-zophim of the hill country of Ephraim whose name was Elkanah” (1 Sam 1:1). Elkanah is married to two wives, one of whom is Hannah. Although barren, Hannah prays for a child, and the Lord answers her prayer. This child is Samuel! After giving birth, Hannah names her son Samuel, and dedicates him to tabernacle service with Eli (1 Sam 1:28). Samuel stays with Eli and serves the Lord (cf. 1 Sam 2:11, 18). Throughout the story, it is obvious that Samuel is ministering in the tabernacle (cf. 1 Sam 3:3). This…