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 Index of Christian and Jewish Terms
Christian and Jewish Terminology
A B C D E F G H I J K L M N O P
Babbler - a term of ridicule and contempt hurled at the apostle Paul by the Stoic and Epicurean philosophers at Athens (Acts 17:18). The Greek word for this term means "seed-picker). The philosophers were calling Paul an ignorant parasite who peddles scraps of information which he does not understand.
 Backbite - to speak slanderously or spitefully about a person (Ps. 15:3; Rom. 1:30). Backbiting involves an element of deceit and cowardice. It should be avoided by Christians.
Backslide - to revert to sin or wrongdoing, to lapse morally or in the practice of religion. "Backsliding" is a term found mainly in the Book of Jeremiah (2:19; 31:22; 49:4). It refers to the lapse of the nation of Israel into paganism and idolatry.
Banner - a flag, ensign, streamer, or emblem attached to the end of a standard. Banners served as rallying points for military, national, or religious purposes. Four large banner-bearing standards (one on each of the four sides of the tabernacle of meeting) were used by the twelve tribes of Israel during their wilderness journeys (Num. 1:52; 2:2-3). A smaller standard, or banner, was used by each separate tribe (Num. 2:2,34). The most common use of banners was for military campaigns. A large signal-flag usually was erected on a hill or other high place; it served as a signal for the war-trumpets to be blown (Is. 5:26; 18:3; Jer. 4:6). When the Israelites fought the Amalekites at Rephidim, Moses held up his hand, thus becoming a living banner symbolizing GOD's presence to help His people win the victory (Ex. 17:8-16). After the battle, Moses built an altar and called it "Jehovah-nissai" (Ex. 17:15, KJV; The LORD is My Banner; NKJV).
Baptism - a ritual practiced in the New Testament church that is still used in various forms by different denominations and branches of the Christian church. Baptism involves the application of water to the body of a person. It is frequently thought of as an act by which the believer enters the fellowship of the church. Widely differing interpretations of the act exist among christian groups. They have different views on the nature of baptism, who should be baptized, and the appropriate method by which baptism should be administered.
The Nature of Baptism. Three major positions on the nature of baptism exist among Christian groups. The sacramental view - According to this belief, baptism is a means by which GOD conveys grace. By undergoing this rite, the person baptized receives remission of sins, and is regenerated or given a new nature and an awakened or strengthened faith. Both Roman Catholics and Lutherans have this view of the nature of baptism. The traditional Roman Catholic belief emphasizes the rite itself - that the power to convey grace is contained within the sacrament of baptism. It is not the water but the sacrament as established by GOD and administered by the church that produces this change. The Lutherans, on the other hand, concentrate on the faith that is present in the person being baptized. They also emphasize the value of the preaching of the word. Preaching awakens faith in a believer by entering the ear to strike the heart. Baptism enters the eye to reach and move the heart. One Scripture especially important to the advocates of the sacramental view of baptism is John 3:5: "Unless one is born of water and the Spirit, he cannot enter the kingdom of GOD." They also believe that the act of baptism itself produces a change in the life of the believer.
The covenantal view - Other Christian groups think of baptism not as a means by which salvation is brought about, but as a sign and seal of the Covenant. The covenant is GOD's pledge to save man. Because of what He has done and what He has promised, GOD forgives and regenerates. On the one hand, baptism is a sign of the covenant. On the other, it is the means by which people enter into that covenant. The benefits of GOD's covenant are granted to all adults who receive baptism and to all infants who, upon reaching maturity, remain faithful to the vows made on their behalf at baptism. The covenant, rather than the sacrament or another person's faith, is seen as the means of salvation; and baptism is a vital part of this covenant relationship. In the covenantal view, baptism serves the same purpose for New Testament believers that circumcision did for Old Testament believers. For the Jews, circumcision was the external and visible sign that they were within the covenant that GOD had established with Abraham. Converts to Judaism (or proselytes) also had to undergo this rite. But now under the new covenant, baptism instead of circumcision is required. Circumcision refers to a cutting away of sin and a change of heart (Deut. 10:16; Ezek. 44:7,9). Similarly, baptism also depicts a washing away of sin (Acts 2:38; Titus 3:5) and a spiritual renewal (Rom. 6:4; Col. 2:11-12). In fact, these two procedures are clearly linked in Colossians 2:11-12; "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of GOD, who raised Him from the dead."
The symbolical view - This view stresses the symbolic nature of baptism by emphasizing that baptism does not cause an inward change or alter a person's relationship to GOD in any way. Baptism is a token, or an outward indication, of the inner change which has already occurred in the believer's life. It serves as a public identification of the person with Jesus Christ, and thus also as a public testimony of the change that has occurred. It is an act of initiation. It is baptism into the name of Jesus. According to the symbolic view, baptism is not so much an initiation into the Christian life as into the Christian church. A distinction is drawn between the invisible or universal church, which consists of all believers in Christ, and the visible or local church, a gathering of believers in a specific place. This position explains that the church practices baptism and the believer submits to it because Jesus commanded that this be done and He gave us the example by being baptized Himself. Thus, baptism is an act of obedience, commitment, and proclamation. According to this understanding of baptism, no spiritual benefit occurs because of baptism. Rather than producing regeneration of faith, baptism always comes after faith and the salvation that faith produces. The only spiritual value of baptism is that it establishes membership in the church and exposes the believer to the values of this type of fellowship.
The Subjects of Baptism. Another issue over which Christian groups disagree is the question of who should be baptized. Should only those who have come to a personal, conscious decision of faith be baptized? Or, should children be included in this rite? And if children are proper subjects, should all children, or only the children of believing parents, be baptized?
Infant baptism - Groups that practice baptism of infants baptize not only infants but also adults who have come to faith in Christ. One of the arguments proposed in favor of baptizing infants is that entire households were baptized in New Testament times (Acts 16:15,33). Certainly such households or families must have included children. Consequently groups who hold this position believe this practice should be extended to the present day. A second argument cited is Jesus' treatment of children. Jesus commanded the disciples to bring the children to Him. When they did so, He blessed them (Mark 10:13-16). Because of this example from Jesus, it would seem inconsistent to deny baptism to children today. A third argument put forth by covenant theologians is that children were participants in the Old Testament covenant: "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be GOD to your and your descendants after you" (Gen. 17:7). They were present when the covenant was renewed (Deut. 29:10-13; Josh. 8:35). They had a standing in the congregation of Israel and were present in their religious assemblies (Joel 2:16). The promises of GOD were given to the children as well as adults (Is. 54:13; Jer. 31:34). Circumcision was administered to infants in the Old Testament. Since baptism has now replaced circumcision, it is natural that it should be administered to children, according to those who practice infant baptism. Those who believe in baptismal regeneration (Catholics especially) argue that baptism of infants is necessary. In traditional Roman Catholic teaching, unbaptized infants who die cannot enter heaven in this state, but are instead consigned to a state of limbo. If this fate is to be avoided, they must be baptized in order to remove the guilt of their sins and receive new life. Although Lutherans also believe in baptismal regeneration, they are not as certain that GOD's grace is communicated through this sacrament. They believe that GOD may have some method, perhaps not yet revealed to us, of producing faith in the unbaptized. But this, if it is true, would apply only to children of believers. Lutherans are careful to affirm that this whole area of belief is a mystery, known only to GOD. A final argument presented in support of infant baptism is the historical evidence. Infant baptism has been practiced in the church from early times, certainly as early as the second century, according to those groups that baptize infants. An issue which divides those groups that practice infant baptism is the question of which infants should be baptized. In general, the covenant theologians (Presbyterians, Lutherans, and the various Reformed groups) insist that only the children of believing parents (hence, members of the covenant) should be included. Roman Catholics, however, tend to baptize even infants and children whose parents have not made such a commitment. These different positions on this question show how these groups feel about the role of personal faith in one's salvation. For Roman Catholics, this question presents no real difficulty, since they believe the sacrament of baptism has power in itself to bring about salvation. The only faith necessary is that someone has enough faith to bring and present the child. Faith is also necessary for the person administering baptism. He must believe that the sacrament has saving power. Lutherans, however, with their strong emphasis on faith as the means of salvation, face a more difficult problem. It is obvious that an infant does not have faith. One way of handling this problem is to resort to the concept of unconscious faith. Reasoning power and self-consciousness, they point out, must not be thought of as faith. Luther observed that a person does not cease to have faith when he is asleep or when he is preoccupied or working strenuously. Thus Lutherans believe the Bible teaches the implicit faith of infants (Matt. 18:6; Luke 1:15; I John 2:13). If Jesus could speak of "these little ones who believe in Me," (Matt. 18:6), and if John the Baptist was filled with the Holy Spirit even from his mother's womb, then little children can have implicit faith. Lutherans also believe that the faith necessary for the salvation of children can be communicated through their parents. For the covenant theologians, the problem of the faith of children is not a difficult issue. It is a potential faith. So also is the salvation. GOD promises to give the benefits signified in baptism to all adults who receive it by faith. This same promise is extended to all infants who, when they grow to maturity, remain faithful to the vows that were made on their behalf at the time of their baptism. In this view, baptism's saving work depends on the faith that will be, rather than upon the faith that is.
Believer's baptism - Those who hold to this view believe that baptism should be restricted to those who actually exercise faith. This approach excludes infants, who could not possible have such faith. The proper candidates for baptism are those who already have experienced the new birth on the basis of their personal faith and who give evidence of this salvation in their lives. Both positive and negative arguments are advanced in support of this view. The positive approach argues from evidence in the New Testament. In every instance of New Testament baptism in which the specific identity of the persons was known, the persons being baptized were adults. Further, the condition required for baptism was not administered. This is especially evident in the Book of Acts (2:37-41; 8:12; 10:47; 18:8; 19:4-5), as well as Matthew 3:2-6 and 28:19. In the New Testament church repentance and faith came first, followed by baptism. The negative arguments given to support believer's baptism are generally responses to the arguments for infant baptism. One of these revolves around the household baptism issue. Paul spoke the word to the Philippian jailer and all the people in his house. And the jailer "rejoiced, having believed in GOD with all his household" (Acts 18:8). Those who hold to believer's baptism only point out that these passages do not state specifically that infants were included among those baptized. All the people in these households could have been adults. The other argument concerns Jesus' blessing of the children. The believer's baptism position on this incident from Jesus' life is that baptism is not mentioned or even implied. These children illustrate simplicity and trust, like that which all believers should display. Jesus blessed the children, these groups agree, but this was not baptism. Many believer's baptism groups do practice a ritual known as child dedication, which is more nearly a dedication of the parents than of the child.
The Form of Baptism - The final major issue is the method or form of baptism - whether by immersion, pouring, or sprinkling. On this issue, Christian groups organize into two major camps - those which insist upon the exclusive use of immersion, and those which permit and practice other forms.
The immersionist position - This group insists that immersion is the only valid form of baptism. One of their strongest arguments revolves around the Greek word for baptism in the New Testament. Its predominant meaning is "to immerse" or "to dip", implying that the candidate was plunged beneath the water. But there are also other arguments that strongly suggest that immersion was the form of baptism used in the early church.
The Didache, a manual of Christian instruction written in A.D. 110-120, stated that immersion should be used generally and that other forms of baptism should be used only when immersion was not possible. In addition, the circumstances involved in some of the biblical descriptions of baptism imply immersion. Thus, John the Baptist was baptizing in Aenon near Salim, "Because there was much water there" (John 3:23). Jesus apparently went down into the water to be baptized by John (Matt. 3:16). The Ethiopian said, "See, here is water. What hinders me from being baptized?" (Acts 8:36). The symbolism involved in baptism also seems to argue that immersion was the biblical mode, according to those groups that practice immersion exclusively. Romans 6:4-6 identifies baptism with the believer's death (and burial) to sin and resurrection to new life, as well as the death and resurrection of Christ. Only immersion adequately depicts this meaning, according to the immersionist position.
The pluralistic position - Holders of this view believe that immersion, pouring, and sprinkling are all appropriate forms of baptism. They point out that the Greek word for baptism in the New Testament is sometimes ambiguous in its usage. While its most common meaning in classical Greek was to dip, to plunge, or to immerse, it also carried other meanings as well. Thus, the question cannot be resolved upon linguistic grounds. These groups also argue from inference that immersion must not have been the exclusive method used in New Testament times. For example, could John have been physically capable of immersing all the persons who came to him for baptism? Did the Philippian jailer leave his jail to be baptized? If not, how would he have been immersed? Was enough water for immersion brought to Cornelius' house? Or, did the apostle Paul leave the place where Ananias found him in order to be immersed? Those groups that use sprinkling or pouring also point out that immersion may not be the best form for showing what baptism really means. They point out that the various cleansing ceremonies in the Old Testament were performed by a variety of means - immersion, pouring, and sprinkling (Mark 7:4; Heb. 9:10). Others note the close association between baptism and the outpouring of the Holy Spirit, which was from above. Thus, in their view, true baptism requires the symbolism of pouring rather than immersion.
Baptism of Fire - A concept used by John the Baptist to describe the work of Christ: "He [Christ] will baptize you with the Holy Spirit and fire" (Matt. 3:11; Luke 3:16). Some scholars believe that two different baptisms are mentioned here: "the baptism of the Holy Spirit" (the baptism that brings mercy, forgiveness, and life) and "the baptism of fire" (the baptism that brings judgment, condemnation, and death). When this interpretation is followed, the baptism of the Holy Spirit belongs to the present age of grace and the baptism of fire belongs to a future age of judgment. Other scholars believe that only one baptism is meant: Christ baptizes "with the Holy Spirit and fire." They point to the experience of the Day of Pentecost when "there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit" (Acts 2:2-3). These scholars see this as a reference to the work of the Holy Spirit in purifying GOD's people.
Baptism for the Dead - A practice mentioned by the apostle Paul (I Cor. 15:2). The exact meaning of this passage is uncertain. Some scholars believe it refers to a re-baptism of Christians for the benefit of people who had died unbaptized but already believing. But other scholars insist it refers to a baptismal formula in the Corinthians church which promised that believers would rise from the dead at the end of time to reign with Christ.
Barbarian - A person who is different from the dominant class or group. Originally, this term (barbaros) had no negative connotation. The Greeks used it to describe anyone who did not speak the Greek language. Later, when Rome conquered Greece and absorbed its culture, the word barbarian signified those whose lives were not ordered by Greco-Roman culture. When the apostle Paul used the phrase "Greeks and barbarians" (Rom. 1:14), he was speaking of all mankind. The "barbarians" (Acts 28:4, KJV) who aided the apostle Paul on the island of Melita do not appear to have been uncivilized. In this instance the word meant something very similar to the word foreigner. It is good to remember the apostle Paul's declaration that in Christ all human distinctions disappear (Gal. 3:26-29).
Beatitudes - the eight declarations of blessedness made by Jesus at the beginning of the Sermon on the Mount (Matt. 5:3-12), each beginning with "Blessed are..." Some scholars speak of seven, nine, or ten beatitudes, but the number appears to be eight (verses 10-12 of Matthew 5 being one beatitude). The Greek word translated blessed means "spiritual well-being and prosperity," the deep joy of the soul. The blessed have a share in salvation, and have entered the kingdom of GOD, experiencing a foretaste of heaven. Some scholars render each beatitude as an exclamation: "O the bliss [or blessedness] of..." The Beatitudes describe the ideal disciple, and his rewards, both present and future. The person whom Jesus describes in this passage has a different quality of character and lifestyle than those still "outside the kingdom." As a literary form, the beatitude is also found often in the Old Testament, especially in the Psalms (1:1; 34:8; 65:4; 128:1), and often in the New Testament also (John 20:29; 14:22; James 1:12; Rev. 14:13).
Believe, Believer - to place one's trust in GOD's truth; one who takes GOD at His word and trusts in Him for salvation. Mere assent to GOD's truth is not saving faith, according to the Bible (John 8:31-46; Acts 8:13-24; James 2:14-26). Neither is total commitment of oneself to Jesus as LORD a form of saving faith. Such a view places too much emphasis on the act of belief, as opposed to the object of belief - Jesus Christ. This view also goes beyond the biblical evidence of faith as reception of a gift (John 4:1-42; Eph. 2:8-10). A belief that saves is one that rests in the finished work of Christ; it trusts GOD alone for salvation (John 3:16). Believers are those who have trusted GOD with their will as well as their mind (Rom. 1:16; 3:22; I Thess. 1:7). Some of the classic New Testament references dealing with belief, or faith, are John 3:16,26; Acts 16:31; Rom. 3:21-5:1; Gal. 2:16; Eph. 2:8-10; and I John 5:1.
Benediction - a prayer that GOD may bestow certain blessings on His people. In Old Testament times, a regular part of the Temple service was pronouncing the benediction. The form of the priestly benediction was prescribed in the law: "The LORD bless you and keep you;/The LORD make His face shine upon you,/And be gracious to you;/And give you peace" (Num. 6:24-26). The so-called Apostolic benediction is often used at the conclusion of a Christian worship service; "The grace of the LORD Jesus Christ, and the love of GOD, and the communion of the Holy Spirit be with you all. Amen" (II Cor. 13:14).
Betrothal - a mutual promise or contract for a future marriage (Deut. 20:7; Jer. 2:2; Luke 1:27). The selection of the bride was followed by the betrothal, not to be entirely equated with the modern concept of engagement. A betrothal was undertaken by a friend or agent representing the bridegroom and by the parents representing the bride. It was confirmed by oaths and was accompanied with presents to the bride and often to the bride's parents. The betrothal was celebrated by a feast. In some instances, it was customary for the bridegroom to place a ring, a token of love and fidelity, on the bride's finger. In Hebrew custom, betrothal was actually part of the marriage process. A change of intention by one of the partners after he or she was betrothed was a serious matter, subject in some instances to penalty by fine. The most important instance of betrothal in the Bible is the one between Joseph and Mary (Matt. 1:18-19). A Jewish betrothal could be dissolved only by the man's giving the woman a certificate of divorce. A betrothal usually lasted for one year. During that year the couple were known as husband and wife, although they did not have the right to be united sexually. Betrothal was much more closely linked with marriage than our modern engagement. But the actual marriage took place only when the bridegroom took the bride to his home and the marriage was consummated in the sexual union.
Biblical Ethics - living righteously - doing what is good and refraining from what is evil - in accordance with the will of GOD. The term refers not to human theories or opinions about what is right and wrong but to GOD's revealed truth about these matters. Questions of human conduct prevail throughout the Bible. GOD's revelation through His written Word narrates the story of man's ethical failure, GOD's redeeming grace, and the ethical renewal of His people. GOD's people are called to holiness because they are GOD's people: "You shall therefore be holy, for I am holy" (Lev. 11:45). The New Testament counterpart to this principle is found in Matthew 5:48: "Therefore you shall be perfect, just as your Father in heaven is perfect." GOD gave the Law to the nation of Israel as a standard of righteousness. This was the revealed will of GOD for His people. But His commandments were given in a context of grace. When the Ten Commandments were given through Moses, they were introduced with a statement supporting the relationship that had already been established between GOD and His people whom He delivered from Egypt (Ex. 20:2; Deut. 5:6). GOD's commandments are always given to those who are already His people by grace. This truth carries through to the New Testament. Jesus' ethical teaching in the Sermon on the Mount was preceded by the Beatitudes, which reminded Jesus' disciples that GOD's grace comes before His commands (Matt. 5:3-12). This connection between GOD's demands and His grace means that biblical ethics must always be understood in terms of what GOD has already done for His people. Grace precedes Law, just as doctrine always precedes ethics in the letters of the New Testament. So ethics should not be regarded as the center of the Christian faith. Correct behavior is the outflow or product of grace - the proper response in those who have experienced GOD's grace. For the Christian the ultimate standard of ethics is Jesus Christ and His teachings. The Christian is not under the Law of the Old Testament (Eph. 2:14-16). But since the ethical teachings of Jesus sum up the true meaning of the Old Testament Law, following His teachings fulfills the Law. So there is a direct relationship between the concept of righteousness as revealed in the Old Testament and later in the New. The Ten Commandments, for example, are referred to as positive ethical instruction in the New Testament (Rom. 13:9). Yet the commandment concerning the Sabbath is no longer in force (Col. 2:15-16). And the ceremonial law, involving sacrificial rituals in the Temple, no longer is in effect because of the ultimate sacrifice of Christ (Heb. 10:12-18). Jesus' commandment to love is the essence of Christian ethics. When a Pharisee asked Jesus to identify "the great commandment in the law," Jesus answered, " 'You shall love the LORD your GOD with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the Law and the prophets" (Matt. 22:37-40). The apostle Paul also declared that all the commandments are "summed up in this saying, namely, 'You shall love your neighbor as yourself.' Love does no harm to a neighbor; therefore love is the fulfillment of the Law" (Rom. 13:9-10). This great love commandment summarizes and fulfills the intention of the Old Testament Law. While love is the summary of Christian ethics, the New Testament contains many specific ethical instructions. A basic pattern for this ethical teaching is the contrast between our old existence before faith in Christ and our new existence in Him.Christians are called to leave behind their old conduct and to put on the new (Eph. 4:22-24), to walk in newness of life (Rom. 6:4), and to exhibit the fruit of the Spirit (Gal. 5:22-23). Although as Christians we are free from the Law, we are not to use that liberty "as an opportunity for the flesh, but through love" to "serve one another" (Gal. 5:13). Love is best expressed through service and self-giving (Matt. 20:26-27). These points lead naturally to the observation that Jesus Himself is the supreme example of righteousness. Christian ethics are summed up not only in His teaching, but in His life as well. So true discipleship consists of following Jesus (Eph. 5:2) and being conformed to His image (Rom. 8:29). The call for righteousness is directed to the individual, but ethics also has an important social dimension. The centrality of love indicates this very clearly. The prophets of the Old testament emphasized the connection between righteousness and social justice. The ethical teaching of the Bible as followed by Christians will have an impact on the world (Matt. 5:13-16). But in spite of all these truths, the Bible does not call for a social program to be imposed upon the world. The ethics of the Bible are for the people of GOD. The Sermon on the Mount is for disciples of Christ. As Christians follow biblical ethics, the world will be affected for good by them.
Biblical Theology - theology as it is understood from the perspective of the biblical writers themselves. This category of theology must be carefully distinguished from systematic theology, which systematizes and re-expresses the teachings of the Bible through the use of modern concepts and categories. Biblical theology is biblical because it states the theology of the Bible by limiting itself to the language, categories, and perspectives of the biblical writers. It attempts to arrive at this understanding without modern theological biases or assumptions. Biblical theology is historical in its orientation. It attempts to get into the minds of the authors of Scripture in order to arrive at the meanings they intended for their original languages. But biblical theology is much more complex than merely compiling Bible verses on various themes or subjects in the Bible, followed by a summary of this material. This approach would not be sensitive to the various historical comments and specific emphases of the biblical writers. Biblical theology does attempt to systematize, but only to the extent that this can be done without imposing an artificial structure upon the biblical writers. The biblical theologian will go no further than these writers went in systematizing their material. His concern is to represent their perspectives as clearly and as faithfully as possible.
Unity and Diversity. Biblical theology is divided into Old Testament theology and New Testament theology, although the relation between the two also concerns biblical theologians. Further specialization also occurs within both Old Testament and New Testament theologies. Biblical theologians often speak of the theologies of Deuteronomy, Isaiah, Paul, or Matthew. This is in keeping with the emphasis of biblical theology upon the distinctives of the individual biblical writers. But a big part of the task of biblical theology is to pull together the common emphases of the biblical writers and to seek the unity of their writings. Although these inspired writers have different contributions to make to the subject of GOD and His revelation, their writings are compatible with each other. Thus biblical theology focuses on the diversity that exists within the larger unity of Scripture, and tries to set forth that which unifies, without ignoring the diversity.
Method. As long as the interpreter gives sufficient attention to the distinctives of the various writers, biblical theology can organize its work topically, according to main subjects. But because biblical theology is primarily interested in historical understanding, it is better to proceed chronologically. Thus, the biblical theologian works his way progressively through the Bible, tracing the progress of revelation and the development of theological thought, from the earliest writers to the latest. The focus is not on the religious experience of the people, but on the revelation of GOD and His people's understanding of His acts.
History of Salvation. Biblical theologians seek to find the best organizing principle or idea that serves as the center of a biblical theology. Old Testament theologians have suggested such ideas as the covenant, the LORD of GOD, the presence of GOD, and the people of GOD. New Testament theologians have mentioned the kingdom of GOD, grace, salvation, resurrection, and kerygma (a summary of the main points in the preaching of the earliest Christians in the Book of Acts). Any of these concepts can be used as an organizing principle, for all the central concepts of the Bible are related. But certainly one of the most helpful suggestions to come from biblical theologians is the idea of "salvation history". This refers to the saving acts of GOD in history. It is an ideal organizing principle for both Old and New Testaments. Many biblical theologians believe the most effective way to look at the Bible is in terms of GOD's special acts of salvation on behalf of His people Israel and the church. But they see these various individual events as a unity, moving from promise to completion. Thus, "salvation history" is a single great plan of salvation that finds its ultimate fulfillment in the work of Christ. Following is a broad overview of the events in this salvation history.
The Old Testament as Promise. Two basic theological truths of the Old Testament are GOD as Creator and GOD as Redeemer. The created order is GOD's not only because He created it, but also because He is in the process of redeeming it from its rebellion and sin. The Bible is the story of GOD setting right what went wrong with His creation because of the fall of Adam. The history of salvation begins with the call of Abraham and the covenant between Abraham and GOD (Gen. 12:1-3). This story reaches its conclusion in the coming of Jesus Christ. The election of the nation of Israel as GOD's special people is not for their sake alone, but for the sake of all the peoples of the world ("in you all the families of the earth shall be blessed," Gen. 12:3). This blessing is ultimately experienced by the church through faith in Jesus Christ. The great redemptive act of the Old Testament is the Exodus, the deliverance of GOD's people from bondage in Egypt. This is the Old Testament counterpart to the deliverance brought about by Christ through His death on the cross. Through the Exodus, GOD revealed not only His sovereign power, but also his faithfulness and the depth of His covenant love for Israel. This was followed immediately by the covenant love for Israel. This was followed immediately by the covenant between GOD and His people renewed at Mount Sinai and the giving of the Law. GOD had already entered into covenant relationship with His people and had miraculously delivered them. This means that obedience to the Law cannot be understood as a requirement for becoming the people of GOD and enjoying His favor. The Law was given in the context of GOD's grace. From the perspective of the New Testament, the Law may be interpreted as having several purposes. It was given to instruct the people about the absolute holiness of GOD and the sinfulness of humanity. The Law also set Israel apart from the surrounding nations in order that the Hebrews might be the pure channel by which the Messiah could come and accomplish His saving work for all nations. GOD's intent was to transform the entire fallen creation; He was not concerned only with the political sovereignty of the nation of Israel. All along GOD was up to something far greater than Israel realized. He was planning to do a new thing (Is. 42:10; 65:17). The prophet Jeremiah expressed this truth by referring to a "new covenant" which GOD would establish in the future (Jer. 31:31-34). The old covenant, particularly the Law, could not accomplish the goal which GOD had for His people and His creation. In the new covenant His Law would be written on the hearts of His people, and they would enjoy the lasting forgiveness of their sins. GOD preserved His people through the experiences of the division of the kingdom, the destruction of the nations of Israel and Judah, the Captivity, and the resettlement of His people in Jerusalem. He continued to reveal Himself and His purposes through the prophets, who increasingly spoke of what GOD would do in the near future. In this spirit of anticipation His people entered the New Testament era with its great announcement of fulfillment and hope in Jesus Christ.
The New Testament as Fulfillment: the Church. The New Testament announced the ministry of Jesus as the turning point of the ages, the beginning of the great fulfillment proclaimed by the prophets. It is impossible to exaggerate the centrality of this theme of fulfillment proclaimed by the prophets. It is impossible to exaggerate the centrality of this theme of fulfillment in the New Testament. The constant use of quotations from the Old Testament in the New Testament clearly demonstrates this point. According to the first three gospels, the message of Jesus was that the kingdom of GOD had arrived. The kingdom was expressed in both the words and deeds of Jesus. The presence of the kingdom depends directly on the presence of the Messianic King. With His arrival, the fulfillment of the end time has already begun, although it is clear that the final realization of GOD's purpose remains yet in the future. The death of Jesus was important as the basis of the kingdom. The rule of GOD cannot be experienced in any age, present or future, without the atoning sacrifice that reconciles sinners with a holy GOD. Thus the death of Jesus became central for the theology of the New Testament. But the resurrection was equally important. In this event, the new order of the new creation broke directly into the present age. The resurrection of Christ work are experienced in the believer's life until Jesus returns to earth. In the sermons preached by the first Christians (in the first half of the Book of Acts), we see the main points of the faith of the early church. In fulfillment of prophecy, Jesus was born of the line of David, was crucified, died, and was buried. But He arose from the dead and will return some day as Judge. The possibility of repentance and salvation is thus founded directly on these saving acts of GOD in His Son. The letters of the New Testament contain interpretation and application of these events. The letters, or epistles, are divided into two main section - doctrine and ethics. In the doctrinal sections of these letters, the meaning of Christ's work is described. The ethical sections always build on the doctrinal foundations, instructing Christians on how to live the Christian life. In both the doctrinal and ethical sections of the epistles, the excitement of the fulfillment experienced through Jesus Christ always is foremost. The work of Christ, particularly in the Cross and the Resurrection, is considered the saving act of GOD. These are compared to the saving acts of GOD in the Old Testament. Thus, in biblical theology, the promises of GOD in the Old Testament are fulfilled in GOD's great act of redemption through His Son in the New.
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