The third possibility is the worst, for συλλαμβάνω could also mean, "to become pregnant, conceive!" Here the horrible, no-good, very bad translation would be, "I also ask you, true companion, let these women become pregnant!" The grammar really doesn't work well with this, but I have known students who could get around that little problem.

If we love God, we will love one another: "Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God" (4:7). The love we have for others is a natural overflow of our love for God. It's a litmus test of our faith. "If we love one another, God abides in us and his love is perfected in us" (4:12). "We know that we have passed out of death into life, because we love the brothers" (3:14). In fact, it is this love for others that shows the world we are Christ's followers. As Jesus said in John 13.35, "By this all people will know that you are my disciples, if you have love for one another."

Given Paul’s statement in 2 Cor 3:14 that we just noted, it would be natural to think that Paul has in mind a new set of written documents that testify to the terms of the covenantal arrangement in Christ. As Carmignac argues, “In order to use the expression ‘Old Testament’ he [Paul] must also be aware of the existence of a ‘New Testament.’”[1] Carmignac even goes further and suggests that this ‘New Testament’ may have had contained a number of books in order for it to be parallel with the Old.

First, we are too weak and evil is too strong for us to immerse ourselves in evil and remain untouched. Our acquaintance with evil can soon become an attraction to evil. Second, defending truth by studying error is a fool’s errand. God’s truth is profitable, but evil is a useless counterfeit, a perversion of the truth. God’s truth is fixed and unchanging, but evil is always morphing, always adapting to the trends of the age. Becoming an expert in truth by studying error is dangerous and wasteful, a backward, perilous approach.

But it is my strong conviction that the position Wright lays out in What St. Paul Really Said is not an evangelical position at all. It’s a faulty and dangerous reinterpretation of Paul and it misunderstands Scripture in a way that fatally undermines the doctrine of justification by faith and the principle of sola fide.   My... Continue Reading

Paul warns Timothy that people “will turn away from listening to the truth.” The first step in destroying a church is a corporate rejection of the plain teaching of the Bible. First, one individual turns away, and then another, until most of the congregation begins to question what they once held to be true.  ... Continue Reading

“Quantitative analysis of vocabulary serves as no adequate determiner, because the word huiothesia widely embraces multiple theological foci and vast pastoral treasure. Before giving attention to the sweeping manner in which Paul employs huiothesia, critical hermeneutical principles concerning the theological weight of biblical terms warrant mention.”   Cursory enquiry of huiothesia (“adoption”) in the New... Continue Reading

“The Institutes as we now have it is the product of a lifetime’s thought and reflection by one of the greatest theologians the church has known. In part, as it grew from six to eighty chapters, it reflects Calvin’s own growth in his understanding of the Christian life.”   The Institutes as we now have... Continue Reading

Many think it’s an old guy term, and I would agree. That is part of its appeal. Orthodoxy is concerned with what the true church has historically affirmed and denied about the first principles of God and salvation revealed in his word. God didn’t just give us his word; he made us a church. The divine authority of his word leads to churchly confession. We aren’t just concerned about what God’s word says; we pursue the understanding of what it says.

We can be content, because life’s circumstances do not dictate to us. We live in Him. Christian contentment is based upon dependence not independence. Paul is no Stoic. He is not acting as though he is above his circumstances which have no effect upon him. Rather, in the midst of the difficult circumstances, he is trusting in God and looking to Christ in whom He has all things. He is not independent; he is Christ-dependent. For me to live is Christ. It is not being self-satisfied or self-fulfilled; it is being Christ-satisfied and Christ-fulfilled. And this makes contentment possible.