How does the parable of the two sons display the genius of Jesus?
In this one, Pete Williams looks at the parable of the two sons and points to some of the clever things in the story that display Jesus’ genius.
Is Homosexual Sin Qualitatively Different from Heterosexual Sin?
John Stevens looks at this one. He makes an exegetical case for suggesting no qualitative difference between heterosexual and homosexual sins. Rather, he argues that the biblical witness is consistently to us all being – including in the area of sexual morality – in the same boat; sinners by nature in need of God’s grace.
Early baptists weren’t a voting bloc
By “early baptists”, this one means early baptists in America. But it helpfully looks at how the early baptists were not party political nor expected a bloc vote.
Does this verse prove that circumcision was replaced by baby baptism?
This one addresses a well-known prooftext oft-cited in favour of the argument that circumcision has been replaced by infant baptism. It shows exegetically why the verse can lead only to the understanding that circumcision is a type of circumcision of heart or, if not that, then it must entail baptismal regeneration.
How not to apply the bible
Ken Berding looks at some of the bad ways we might apply the Bible and then points us to a better way and offers some helpful questions to get to the heart of the text’s meaning. He wants to help us keep our applications rooted in the text itself.
Why does Jesus call himself the “door”?
‘Jesus said in chapter ten of John’s Gospel, “Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door,” verse nine says. “If anyone enters by me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:7–10).’
From the archive: The sin of paedobaptism, why I am in sin if I am wrong and how we can still work together
‘No doubt some will argue that humility demands – because many disagree on this issue – we ought to be a bit more open and avoid the “S-word”. But I have heard paedobaptist explanations of their position and, in the end, am not persuaded by them. In fact, I believe they are contrary to what God has revealed in his Word. Whilst it might feel humble to pretend that we think we might be wrong, if we’re not actively practicing paedobaptism, we obviously don’t think we are wrong. Whatever the term is for pretending something we clearly don’t believe might actually be true, I’m not convinced it is humility. In the end, our conscience must be held captive to the Word of God. And if it is, we are bound to call sin what God calls sin; that is, anything that transgresses what he commands. If credobaptism is correct, paedobaptism is necessarily sin just as a refusal to baptise my children is sin if paedobaptism is a faithful reading of God’s Word.’