One of the classic themes of theology is the matter of law and grace. This article considers the relationship between the law of Moses and the grace and truth that came by Jesus. Is the law still mandatory? Leviticus 18:5 and Deuteronomy 30:16 are compared with Romans 10:4.
What constitutes good theological scholarship and research in the context of theological training? Kaiser discusses the central role of hermeneutics as a criterion for evaluating theological training.
In this article Kaiser presents an exposition and application of Hebrews 13:20-21, and focuses on the meaning of peace as an important aspect of the passage.
Kaiser reflects on what he perceives to be a crisis in expository preaching. He first defines what he understands expository preaching to be, then analyzes the current problems, and ends with a proposal of what the focus and duty of preaching needs to be.
Does the Old Testament teach anything on economic matters like ownership and property? Kaiser examines the case some have made for a duality of the material and spiritual world. He then examines themes related to property, theft, land, and Jubilee. The stewardship responsibilities attributed to human beings are noted.
Kaiser summarizes what the Torah and Wisdom Literature teach on poverty and riches.
Should the church be involved in poverty relief, and if so, how should it take shape?
This is an introduction in a theological dictionary on the significance of Jesus Christ as prophet.
This is an entry in a theological dictionary on the significance of a prophet, prophetess, and prophesy.
This is a Bible dictionary entry on the significance of a false prophet.
Kaiser reflects on the old teaching that sees the Old and New Testaments at odds with each other, as if the God of the Old Testament is different from the God of the New Testament. He refers in particular to Marcion who degraded the Old Testament and denied the unity of the teaching between the two testaments.
Does the Old Testament advocate a prosperity gospel? How should we understand the teaching of texts like Leviticus 26, Deuteronomy 28, and Psalm 37?
Kaiser confronts what he sees as the assault on the prominent position of the teaching of Biblical Studies in the curriculum of theological training at seminaries in the USA.
Kaiser explores the crisis of hermeneutics in evangelicalism. He explains who he sees as the evangelicals. He reflects on significant Reformation principles affecting biblical interpretation—sola scriptura, single meaning of a text, and the analogy of faith.
Kaiser explores how preaching from narrative texts in the Old Testament should be done. He makes use of Nehemiah 6:1-19 to illustrate his point.
Do we find any reference to worldwide mission in the Old Testament? Kaiser argues that there is a mission mandate and emphasis in the Old Testament that should not be overlooked.
Kaiser sets out to correct popular caricatures of the gender roles we find depicted in Scripture. Texts reflected upon include Genesis 2:18, Genesis 3:16, 1 Corinthians 14:34-38, and 1 Corinthians 11:2-16.
This paper studies the use of Amos 9 in Acts 15. The significance of Gentiles being included in the people of God is reflected upon. He further notes the difference in approach between a dispensational and covenantal reading of the text and its implications for the relationship between Israel and the church.
Kaiser debates with Bryan Chapell and Sidney Greidanus on their views of preaching Christ from all of Scripture. He wants more clarity on what redemptive-historical preaching and a Christ-centred interpretation of Scripture should be.
Kaiser reflects first on the function of the law as a guide for the promotion of holiness and Christian living, and then on the relationship between law and gospel. Romans 9:30-Romans 10:13 is used as illustrative material.
The heart of Christian meditation is the enjoyment of the presence of God combined with the joy experienced in praising the Lord. Meditation is therefore an act of worship, an act of seeking communion with the living God.
Kaiser reflects on the significance of the covenant promise God made to Abraham.
One of the areas of Biblical Theology where theologians would disagree among themselves is what if anything constitutes the center (German Mitte) of Biblical Theology. Kaiser reflects on what it is that gives the Bible its unity. He explains how the unity of the Bible is built around the central plan of God.
How should messianic texts be interpreted? Kaiser deals with the shift of many Old Testament theologians' views of messianic interpretation and Christological interpretation of Scripture.
Were Adam and Eve actual persons? Can we still speak about a historic fall into sin? Kaiser summarizes some of the teachings of Genesis 1 and Genesis 2 that form the background for his investigation into these questions.
Was Daniel’s prophecy about the coming “Anointed One" (Messiah) reliable? Are there two Messiahs spoken of in Daniel 9:24-27? How does this text relate to Jesus? Kaiser reflects on these questions.
The author presents an outline and exposition of Daniel 8.
Kaiser presents an outline and exposition of Daniel 7.
Kaiser presents an outline and exposition of Daniel 6
Kaiser presents an outline and exposition of Daniel 5.
Kaiser presents an outline, overview, and exposition of Daniel 2.
Kaiser presents an overview, structure, and exposition of Daniel 4.
Kaiser gives an outline and exposition of Daniel 3.
Kaiser continues his exposition of Daniel 1 that he started in the first article in this series. He now focuses on Daniel 1:3-21.
Kaiser gives a brief outline of the Old Testament presentation of the messiah as promise and a brief introduction to its interpretation.
Kaiser gives a brief outline of the messianic promises set forth in the Bible’s promise plan.
What or who was the object of faith in the Old Testament? Kaiser reflects on whether the content of faith changes for each dispensation or group of people. He confronts views of dispensationalists like Charles Ryrie. Kaiser argues that covenant theology makes the content of faith in both Testaments the same: it is faith in the Messiah, rather than a general trust or belief in God.
This article reflects on the New Testament's use of the Old. Kaiser argues that the Antiochene school can help in giving answers to current pressing problems in hermeneutics. He wants to demonstrate how the Antiocheme School would interpret Psalm 72.
Many people find the subject of Old Testament ethics a difficult one to deal with. Kaiser considers some of the reasons for the lack of interest in Old Testament ethics.
How should biblical law be related to God’s gospel of grace? In answering this question Kaiser argues that the law is a unity. He further considers whether the penalties of the law continue to be an integral part of the law, and whether the law was addressed to Israel and not to all mankind.
Kaiser considers again this question: how should readers understand the difference between the meaning and the significance of a text? He uses Hosea 12:2-5 as a case study to determine how an application of a text can be done in a responsible manner.
In the Old Testament the promise of the land to the patriarchs and Israel was very important. Kaiser considers just how important it was.
Kaiser sees a crisis in exegesis. He laments the lack of distinction between meaning and significance in interpretation theory. He examines Paul’s use of the Mosaic civil law from Deuteronomy 25:4 in 1 Corinthians 9:8–10 to determine how Paul used the OT.
What is the relationship of the Old Testament to the New? What is the exegetical method(s) employed by the New Testament's use of the Old? Wherein can we find elements of continuity and/or discontinuity between Israel and the church? Who are the “people of God” and what is the “kingdom of God”?
How should we understand the promise of the new covenant in Jeremiah 31:31-34? What are the continuities and discontinuities between the covenants? Kaiser reflects on the issues at stake—the content of the new covenant, the contrast with the Mosaic covenant, and Jeremiah 30 to Jeremiah 33 as a "book of comfort."
Was John the Baptist the fulfillment of the promise of Malachi 3 and Malachi 4 concerning the prophet who was to come on the day of the Lord? Kaiser offers a hermeneutical solution to this question as a generic fulfillment, meaning that Elijah has come "in the spirit and power" witnessed in John the Baptist, and will yet come in the future.
This survey of the state of Old Testament studies was written in 1975. It was a transitional period filled with uncertainties of direction. Kaiser wants to promote solid and substantial biblical scholarship. Specific areas surveyed include biblical theology, and the relation of the Old Testament to the New Testament.
Based on the doctrine of creation, the eighth commandment, the sovereignty of God, and the Year of Jubilee, this article argues that ownership of property was sanctioned by God. However, property ownership can only happen as a result of hard work, inheritance, or a reward.
