For Good Friday, I explore some of the parallels between Jesus and Daniel.
Today I discuss a couple of the strangest episodes in the story of Genesis: Rachel’s request for some of Leah’s mandrakes and Jacob’s taking of Laban’s flocks using—among other things—poplar rods.
One of my supporters has very kindly transcribed this video, the fifth of my series for the twelve days of Christmas. I don’t have time to transcribe my videos myself, so anyone willing to volunteer to transcribe one video every week or fortnight would be greatly appreciated! The transcript is very lightly edited at a few points for the purpose of comprehension.
Over the Christmas period, I am posting videos exploring biblical echoes and symmetries in the stories of the nativity in the gospels. In this fifth video, I reveal the character of Rachel lying behind the narrative of Matthew 2. For more on the character of Rachel in Matthew 2, see this video.
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.
What does the conception of Issachar have to do with Matthew 2:16-18?
In the following video, I discuss a recent article from the Calvinist International by Joe Minich, trying to discern the relevant background for Jesus’s teaching in Matthew 16:13-23. See the rest of my videos (and subscribe) here.