Notes on Introduction Continued of Kaiser’s “Recovering the Unity of the Bible”

   In the previous blog, I noted the six general categories of unity that Kaiser utilizes and only spoke about the first category. It is my hope to go more in detail on the other five categories in this blog. The six general categories Kaiser uses to examine the cohesiveness of the Bible again are:

(1) structural, (2) historical, (3) prophetical, (4) doctrinal, (5) spiritual, and (6) kerygmatic.

Page 20

The historic unity of the Bible.

   Kaiser starts with noting that, “The Bible tells a single story gathered around the people of Israel.” page 21. He states that it covers the history of Abraham through the exile of Israel. “But it doesn’t end there, for the Jewish Messiah is the Christ of all nations, and God’s covenantal promises made with Israel are never relinquished; God will end history just as he began it- with the Abrahamic, Davidic, new covenant promise-plan of God,” per Kaiser on pages 21, 22.

   This is an interesting note. The people of Israel are the lineage that Yeshua the Messiah came through. This almost seems like a lost concept in our Western mind sets, also. Our Father Abraham Jewish Roots of the Christian Faith by Marvin R. Wilson is a great book to study more on the topic of our Jewish roots that our faith was birthed out of.

   When I think about our faith coming out of the Jewish faith, it makes me think of Yeshua’s words in Matthew 19:30, “But many who are first will be last, and the last first” and Matthew 20:16, “So the last will be first, and the first last.” I know that this might be out of context. Considering the context of the laborers in the Vineyard, it is probably more speaking about not complaining that someone is rewarded the same whether they’re a believer all their life or came to faith right before their dying breath.

   However, I have to think this concept can be applied at the micro and macro levels over all history that this movement began with the Jewish people and will end with the Jewish people coming to faith as a nation. One continuous story through out all time. I believe there is more support for this thought.

   For example, Yeshua says in his triumphal entrance into Jerusalem in Matthew 24:37-39, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is He who comes in the name of the L-rd.’” In Acts 1:10, 11, “And while they were gazing into heaven as he went, behold, two men stood by them in white robes, nd said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”

   Not to say Paul says in Romans 11:25-32,

“Lest you be wise in your own sight, I want you to understand this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written,

“The Deliverer will come from Zion, he will banish ungodliness from Jacob”; “and this will be my covenant with them when I take away their sins.” (cited from Isa. 59:20, 21 and Ps. 14:7; 53:6 and Isa. 27:9)

   “As regards the gospel, they are enemies of G-d for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of G-d are irrevocable. For just as you were at one time disobedient to G-d but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For G-d has consigned all to disobedience, that he may have mercy on all.”

 As Paul said in Romans 11:36, “For from him and through him and to him are all things. To him be glory forever. Amen.”

   It appears there is a clear time in the middle that the Gentiles are allowed to come to faith in mass and the Jewish people have a small remnant but in the end many will come to faith again. Well, I’ve gone on somewhat of another rabbit trail:)

The prophetic unity of the Bible.

   The prophets of the Old Testaments and the Apostles of the New Testament all cried out with a unified voice of the kingdom of G-d and of the Messiah. It is great that Kaiser points out 2 Peter 1:20, 21, “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from G-d as they were carried along by the Holy Spirit.”   This is great to point out the unity of the Bible by pointing out the prophets and apostles were led by the Holy Spirit. There is one G-d, Father, Son, and Holy Spirit.  

   Kaiser also mentions the two comings of the Messiah that encompassed the focal points of all prophecy. The first coming was to “provide salvation for mortals: his second coming would set up a rule and reign that would have no end or competitor.” (page 27)

Well, three down and three to go.

Shalom and grace be with you,

In Yeshua Messiah,

Coley

  

Notes on Introduction of Kaiser’s “Recovering the Unity of the Bible”

The Introdution

   Kaiser points out “The Concept of the Unity of the Bible in Church History” on page 13. It’s not a new thing. In my opinion maybe a lost thing. Interestingly he notes first a quote from Josephus (c. AD 37-38-C.99), a first century Jewish historian. Josephus stated in his Contra Apion (1.8) that the Jews “have not an innumerable multitude of books among [them], disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books [i.e., equal to our present thirty-nine Old Testament books], which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death.”

   He goes on to quote Justin Matyr from his Dialog with Trypho and  Augustine’s De consensus euangelistarum to support the early belief of the unity of the Bible. Kaiser states there are many other similar quotes that could be taken from Irenaeus, Tertullian, Origen, and others on page 14.

   The terms “unity of Scripture” and “unity of the Bible”  were not used by the early church but the concepts are there, Kaiser points out. He goes on to state that some say the reason there is little evidence of this concept early on was that it really did not face any opposition until the Enlightenment. “Only then did numerous alleged contradictions to Scripture begin to appear”, Kaiser cites on page 14.

   Kaiser goes on to state on page 15, “Nowhere can the cohesive quality of the interconnectedness of Scripture be seen more dramatically and graphically than in its comparison with the sacred writings of other religions.” Then, he quotes James Orr making comparisons with the Koran, Zoroastrian and Buddhist Scriptures reflecting their lack of order and cohesiveness.

   Furthermore, Kaiser goes on to state that in our day and age scholars are likely to point out diversity than attempt to harmonize or try to see the unity of the Scripture’s.

Types of Unity in the Bible, page 18

   Kaizer utilizes W. Graham Scroggie’s observation of two types of unity that are used from his book Ruling Lines of Progressive Revelation: Studies in the Unity and Harmony of the Scriptures. Scroggie basically uses the metaphors of a building and that of an organic composure like a body or plant. If a building has any part removed it could come crubling down. If the body has any part harmed, it forever hinders the unity of the body. “In like manner, if one book or part of a book of the Bible were lost, the truth of the Scripture would similarly be maimed,” Kaiser states on page 18.

  Georges Cuvier’s laws of the unity of scripture are utilized next from Scroggie’s book above. “Cuvier’s first law was: Each and every part is essential to the whole. When this law was applied to salvation, the various parts of the Bible yielded these types of patterns:

Genesis to Malachi: Salvation was promised and typified.

The Gospels: Salvation was provided in the death and resurrection of Jesus of Nazareth.

Acts to Revelation: Salvation was proclaimed, applied, and consummated. (page 18)

   Wow, what a great over all breakdown of Salvation through the Bible. In my opinion, there is no greater way to see this than a Messianic Jewish Passover Seder celebration. G-D’s redemptive acts of freeing Israel from Egypt are parralleled to Yeshua’s redemptive acts that free believers from the curse of sin. G-D’s promises can be pointed out with the Passover stories using all our senses to symbolize and teach of these promises.

   It doesn’t end there though. The accomplishments of these promises can be told by quoting and pointing to the Gospels. The afikomen is usually used to discuss the reality of these promises revealed more clearly in the Gospels and Epistles. Not to stop there, the promises of the second coming can be proclaimed, also.

   The Messianic Jewish Seder really just reveals a great unity of G-D’s work from Genesis to Revelation. It tells of G-D’s redemptive story from Genesis to Revelation using parallels, promises, symbolizing, and experiencing a picture of this redemptive process from the death of Yeshua to His resurrection to His second coming. Praise Adonai!!! Praise Him All Nations!!!

   “Curvier’s second law was: Each part is related to, and corresponds with, all the other parts- that is, all the parts are necessary to complement each other. Scripture has a structure to it so that the combination of its parts yields a complete picture. Accordingly, Scroggie noted how the first and the last books of the Bible form a nice inclusion and a complete chiasm:

a First Heaven and Earth (Gen. 1)

   b Husband and Wife (Gen. 2)

        c Judgment Pronounced on Satan (Gen. 3)

        c’ Judgment Executed on Satan (Rev. 20)

    b’ Husband and Wife (Rev. 21)

a’ Last Heaven and Earth (Rev. 22) (page 19)

“Thus the opening and closing of history are part and parcel of each other.” (page 19)

“Cuvier’s third and final law is: All the parts of organism are pervaded by one life principal. The biblical text claims for itself that the word of God is “living” and “enduring” and “stands forever” (Heb. 4:12; 1 Peter 1:23, 25). Just as a seed, or a living organism, has life and vitality, so the Scripture shares that same vitalizing force that comes from God. The fact that God’s Word is alive can be seen in the life it produces in all who take it up and act on its instructions.” (page 20)

“The Nature of the Unity of the Bible” (page 20)

“The Bible’s cohesiveness can be examined under six general categories of unity: (1) structural, (2) historical, (3) prophetical, (4) doctrinal, (5) spiritual, and (6) kerygmatic.” (page 20)

The structural unity of the Bible

   It was written over sixteen hundred years, by around forty writers, in three languages, and on three continents, yet the Bible presents a strong unity of the plan and purpose in the story of redemption. The two testaments appear to be built around a similar structure both containing “a historic section, a didactic part, and a prophetic section”, per page 20.

   Kaiser states on page 21, “As is said in America: e pluribus unum. Surely there is a diversity in Scripture as there is in America, a diverstiy found in unity and a unity found in diversity.” I really like this statement. I believe there is more room in the Church to acknowledge diversity without having to raise more divisions. It seems that we divide too easily.

   This is a rabbit trail but I really like a quote a friend quoted by John Frame on divisions.

Why is it, I wonder, that in our circles whenever anybody gets an interesting idea, it produces a party that makes it a test of orthodoxy, leading to another party that opposes it, and then to battles between these parties in the churches? Why can’t those who think they have new insights quietly teach them to others while embracing them as brothers and sisters in Christ? If some don’t get it, why should that amount to heresy? Why not simply permit both views to be taught until the Spirit convinces God’s people generally that one view is scriptural and the other is not? 

 

     In recent Reformed history, we have had these partisan battles over Van Til’s apologetics (and now, different schools of Van Tillian apologetics), common grace, the incomprehensibility of God, supra and infralapsarianism, theonomy, the relationship between grace and law in the covenants, Shepherd’s view of justification, nouthetic counseling, exclusive psalmody, contemporary worship, means of church growth, and redemptive-historical preaching, None of these is resolved in our Reformed confessions, but partisans act as if they were. They think that their view alone is orthodox, and their opponents are dangerous heretics. Can’t we just lighten up a bit? Can we never admit our fallibility? Is there not a place, on some issues, for teachability, even tolerance? Can’t we ever agree to disagree in peace and love, working together on those matters we agree?  

John Frame, The Doctrine of the Christian Life – pg. 296 

   Well, seeing that this post is getting really long, I will finish up on the other 5 natures of the unity of the Bible another day:)

Shalom and grace be with you,

In Yeshua Messiah,

Coley

 

Notes on “Recovering the Unity of the Bible” by Walter C. Kaiser Jr.

How do I live like the Messiah Yeshua? How does the Old Testament connect to the New Testament? Is there unity between them? 

      It is very odd to me that a lot of Christians that I meet do not really know much about the Bible that is the Special Revelation of their Savior. Even fewer people know anything about the Old Testament besides maybe Proverbs, Psalms, and a few of the Genesis stories.

   Unfortunately, it still amazes me how few Christians know much or anything about the Old Testament. If they do know a little, it is used counter to the New Testament, in a negative tone. It is commonly said, “That was in the Old Testament.” Harmonization and unity of the Old and New Testament is not even thought about as a possibility of the normal Christian that I’ve met.

   Somehow, all the Old Testament entails are outdated, legalistic, restrictive laws of Moses. Christ came to do away with this abominable Scripture. Somehow, they still say G-D the Father and G-D the Son are the same and that G-D does not change. But it seems like I hear different words when I speak to people. It is like they do not really believe G-D the Father spoke at all in the Old Testament besides to tell of Jesus. How does G-D the Father of the Old Testament relate to G-D the Son of the New Testament? Does Jesus do away with the Father’s Ways? Does Jesus change what the Father began? Is Jesus the G-D of Love and the Father the G-D of Wrath?

   Furthermore, how does Israel and the Church relate? When the Old Testament mentions “Israel”, can we simply replace this with “the Church”, especially when it comes to promises and rewards? When the wrath and judgments and violence occur, can we simply just keep “Israel” as the directive of G-D’s statements?

   By no means do I think anyone would flat out say these things but it does seem like the under tone of conversations that go deeper than surface level. The Psalms are cool to quote. Proverbs can give you some feeling that you are seeking true wisdom. Which, I’m not saying there not but usely the most quoted of the Old Testament without really knowing the context they’re coming out of. I don’t imagine too many know of the promises, predictions, history, or who is being spoken to in them.

   There is no grace, no love, no mercy, but only wrath, anger, judgment, violence. It equates to certain laws to them of appointed times, dietary laws, and capital punishment. It is like sexual immorality, lying, murder, fornication, adultery, homosexuality were not part of the law given by G-D and is not part of the law now. However, I do not know any one that would not say that we should not strive to be sexual pure, abstain from lying and bearing false witness but somehow these are not part of the law to them. It is simply a separating out what one thinks good or not good in this culture. What guidelines of ethics and laws do we follow? If it does not say it again in the New Testament, does this automatically mean that it does not apply to us? How do we live like Christ? How do we decide what is right or wrong? How does the Law and Grace relate to each other?

   This frightens me because what has happened to the authority of G-D’s Word when it is defined in a subjective way. Does it not supercede cultures? However, I’m not saying all the Old Testament laws apply to everyone in the same way but to have so little understanding of the Old Testament and such a discontinuity of the whole Bible puzzles me. Can the New Testament stand without the Old Testament? Is the Old Testament complete without the New Testament?

   This is part of the reason that I purchased Walter C. Kaiser Jr.’s book, “Recovering the Unity of the Bible: One Continuous Story, Plan, and Purpose.” The back cover notes that Kaiser received a PhD. from Brandeis University and is a distinguished professor emeritus of Old Testament and president emeritus of Gordon-Conwell Theological Seminary. He has written over forty books. More information about Kaiser can be found at www.walterckaiserjr.com.

   Just from scanning his website, I already see two other books that look interesting to me, “Four views on: Moving Beyong the Bible to Theology a Principalizing Model: Walter C. Kaiser Jr, A Redemptive-Historical Model: Daniel M. Doriani, A Drama-of-Redemption Model: Kevin J. Vanhoozer, A Redemptive-Movement Model: William J. Webb. Series ed. Stanley N. Gundry, Gen. ed. Gary T. Meadors (Grand Rapids: Zondervan, 2009″ and “What Does the LORD Require? A Guide for preaching and teaching Biblical Ethics by Walter C. Kaiser Jr., 2009″.

   I hope to write a blog per chapter but I am a sporadic reader and writer:). So, we’ll see. May the L-RD continue to help us grow in knowing Him more, loving Him more, and walking faithfully led by the Holy Spirit, in Christ Jesus!

Grace and peace,

Coley