What Should We Make of Jeremiah’s Prophecy of a New Covenant?

As a paedobaptist, I am curious how would you respond to the credobaptist argument from the nature of the new covenant as described in Jer 31:31–34. They argue that Jeremiah pictures the newness of the new covenant consisting in its being made with an entirely regenerate/forgiven/saved community. Credobaptists then would argue that this change in the nature of the covenant people implies a change in the administration of the covenant sign as well, such that it should now only be applied to those who evidence themselves to be regenerate by means of a credible profession of faith. In addressing this question, I would love to hear your basic view of how the various covenants in Scripture relate to one another and develop over time.

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New Soundcloud Account for the Audio from my Videos (and Possibly More!)

As some of my followers will find it inconvenient to watch my videos, but could listen to audio, I have set up a Soundcloud account, which will have the audio from my videos. I may also post other things there from time to time. I am steadily uploading the audio from my existing videos there at the moment.

If you would like to help to cover the cost of the Soundcloud account and to enable me to produce material of a higher quality, more consistently, and more accessibly, please consider supporting me on Patreon.

If you have any questions you would like for me to answer, please leave them over on my Curious Cat account. You can watch my videos here.

Ruth the Moabitess and the Moabite Women of Nehemiah

Having recently read both Ruth and Nehemiah, I was struck by the very different ways they relate to the recurring entanglement of Moabite women and Israelite men. Nehemiah seems to replay the old story, whereas Ruth seems to invert it (the faithful pagan woman, redeemed that she might birth the future redeemer). Do you have any thoughts on this or on the related issue of how David and Jesus were admitted into the congregation of Israel in spite of Moabite ancestry?

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Exegesis, Authorial Intention, and Typology

Is the task of exegesis limited to discovering the author’s original intention, or can meaning somehow overflow intention? If so, in what way? What guardrails are in place that would enable us to recognize certain readings as off-limits? A common text referenced in these discussions is Matthew 2:15’s usage of Hosea 11:1, so I’d be interested to hear your take on that as well.

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