In a previous article all relevant references to tithing in Scripture were discussed and it was concluded that the continuation of a tithing requirement can not be adequately supported by the exegesis of individual texts. In the present essay the authors assess the applicability of tithing in light of pertinent systematic issues.
This article address the question whether tithing, that is, giving ten percent of one’s income, is obligatory for Christians. This is the first in a series of two articles investigating this question by studying all references to tithing in Scripture. The discussion commences with Old Testament references to tithing prior to the giving of the Mosaic Law, the Mosaic Law itself and the historical and prophetic books, notably Malachi 3:8. This is followed by a close reading of the three major New Testament passages on tithing, i.e.
The essay seek to demonstrate the following: (1) The Gospel of John's mission theology is an integral part of his presentation of Father, Son, and Spirit; and (2) rather than John’s mission theology being a function of his Trinitarian theology, the converse is actually the case: John’s presentation of Father, Son,and Spirit is a function of his mission theology.
North American egalitarianism has developed a distinct hermeneutic of its own with regard to its interpretation of gender-related passages in Scripture. It is the purpose of this article to provide a response to the hermeneutical issues raised in chapters by Roger Nicole and Gordon Fee in the book "Discovering Biblical Equality".
The syntax of 1 Timothy 2:12 has been the subject of serious scholarly discussion in recent years. Increasingly, It has become clear that before one can apply this important passage on women's roles in the church, one must first determine what it means. In this quest for the meaning of 1 Tim 2:12, the proper understanding of the passage's syntax has had a very important place, especially since consensus on the meaning of the rare word "authentein" has proved elusive.
It is hard to imagine a more profound question than "What is truth?". The world’s greatest philosophers and theologians has been driven by the quest for truth. It is also the question Pilate asked Jesus according to John. It is probable that Pilate’s question has several layers of meaning, intriguing commentators over the centuries.
The Epistle to the Hebrews reflects the use of comparatives more frequently than any other writing in the New Testament. Twenty-eight uses of comparative adjectives combine with seventeen uses of comparative adverbs for a total of forty-five occurrences of comparatives. This is a reflection of the writer‘s purpose in comparing the old covenant with the new covenant and the glory of Christ.
In the recent past several major commentaries and monographs on the Pastoral Epistles have been published. This article ask what light these recent works have shed on the study of this group of writings. The focus is on several of the major hermeneutical and exegetical challenges with which the modern interpreter is confronted in the study of the Pastoral Epistles.
Who is the “Israel of God” in Galatians 6:16? The understanding of this passage has an important bearing on the question of the relationship between Israel and the church. Rather than viewing the verse through a pre-existing systematic-theological grid, Paul’s reference to the “Israel of God” ought to be studied first and foremost in the context of the entire epistle. Special attention need to be given to his anti-Judaizing polemic.