The interpretation of how Hosea 11:1 uses Matthew 2:15 has a troubled history. Beale gives a short overview of interpretations before he offers his grammatical-historical and biblical-theological approach. Beale concludes that Matthew makes a comparison between Jesus as the "son" with the "son" of Hosea.
In this Introduction the author gives a small peek into a broader discussion about the authority of Scripture in evangelical circles of biblical and theological scholars. Beale reacts to what he sees as a reassessment of the traditional evangelical view of the Bible’s inspiration formulated especially in the Chicago Statement on Biblical Inerrancy (1978).
How God can be considered to be morally good while at the same time he does things in the Old Testament that do not appear to us to be good? Examples are the imprecatory psalms and God’s command to Israel to exterminate every man, woman, and child of the Canaanites (e.g., Deuteronomy 20:12-18). Beale considers in this part of his introduction some proposed solutions to this apparent paradox.
Romans 9:17-18 has been a key text throughout church history for debates concerning predestination, reprobation, and free will. How should we understand the hardening of Pharaoh's heart? Beale attempts to reflect on these issues through an exegesis of each hardening passage in Exodus 4 to Exodus 14. Only brief comment is made about Romans 9 at the conclusion of the discussion.
In this interview Beale articulates some of the consequences of denying the inerrancy of Scripture.
Beale notes the cultic affinities drawn between the garden of Eden and the temple of Israel. The word pair usually translated as "cultivate" ('abad) and "keep" (shamar) occur together in the Old Testament elsewhere referring only either to Israelites "serving" God and "guarding" (keeping) God's Word, or to priests who "keep" the "service" (or "charge") of the tabernacle.
"The fruit of the Spirit" in Galatians 5:22 appears to be a general allusion to Isaiah's promise that the Holy Spirit would bring about abundant fertility in the coming new age. Isaiah's repeated prophecies (especially Isaiah 32 and, above all, Isaiah 57) that in the new creation the Spirit would he the bearer of plentiful fruitfulness, are at the forefront of Paul's usage.
This article continues the argument that certain Old Testament and early Jewish references to a temple form the background for the Holy Spirit appearing as of fire and associated features in Acts 2. It examines a number of Old Testament citations in Acts 2 in order to determine whether or not they relate to a temple theme.
This is a review of Justification and Variegated Nomism: A Fresh Appraisal of Paul and Second Temple Judaism, vol. 2. The book is an evaluation of the New Perspective on Paul.
The popular understanding that "latter-days" refers only to the end of the world needs radical adjustment. Beale demonstrates how “inaugurated eschatology” sheds light on a Christian understanding of the end times. The theological idea of the relation of the indicative to the imperative in the New Testament is used to enhance such an understanding.
Eschatology is a present reality that should shape the life of the church. Beale argues that the origin of the office of elder is partly related to the inauguration of the latter-day tribulation. This article discusses this inauguration of the tribulation in some detail, and also takes a look at the motivation for godly living during these end times.
Beale addresses the New Testament uses of the Old Testament that appear to have a meaning inconsistent with the original meaning of the original context. Examples are: John 19:36 claiming to be a fulfillment of Exodus 12:46, and Hosea 11:1 in Matthew 2:15. Beale argues that Old Testament writers knew more about the topic of their speech act than only the explicit meaning expressed.
Beale reacts to the view of evangelical colleagues that God has inspired all of Scripture in such a way that the marks of human fallibility are woven into it. As background to his argument against such a position, Beale notes that the apostle John was given the same prophetic commission to write the Word of God as Ezekiel was.