Typology is a term that may sound unfamiliar to many people, but it is an essential concept for understanding the Bible and its message. In simple terms, typology refers to the way in which patterns, events, and characters in the Old Testament are fulfilled in the New Testament. It is a way of reading the Bible that sees the whole story as one unified narrative, with each part pointing towards the ultimate fulfillment in Jesus Christ.
In this article, we will explore the main themes of typology and its practical implications for biblical interpretation. We will draw on the insights of Mitchell Chase, author of "40 Questions on Typology and Allegory", who has extensive experience in teaching and writing on this subject.
Show Notes (AI CREATED): RenewalCast with Mike Beck
Introduction Mike Beck is a South African pastor, theologian, and author based in New Zealand. He has been in ministry for over 18 years and is currently teaching at a local college in Wellington. He is also the host of the podcast 'TwoAgeSojourner' and has recently published his dissertation on Meredith Klein in the two kingdoms. OverviewIn this episode of Renewal Cast, Mike Beck joins the hosts to discuss Covenant Theology, specifically the Abrahamic covenant. They explore whether the Abrahamic covenant is a covenant of grace and dive deep into the theological implications of this covenant. Timestamped Chapter Summary In spite of the fact that it seems more and more fashionable in our day to say that women may be pastors, the Bible is clear that pastoral leadership is restricted to biblically qualified men. This post will examine 1 Timothy 2:12-14, one of the key biblical texts on male-only pastoral leadership, and it will respond to some of the most popular Evangelical Feminist efforts to undermine the teaching of these verses. The Scriptural Teaching In 1 Timothy 2:12-14 Paul says: “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor.” Paul writes these words in the context of a pastoral epistle. He’s writing Timothy to teach him about pastoral ministry in the church, which means these verses need to be read in that light. They apply to church leadership, specifically to pastoral leadership. READ MORE.... Tom Hicks serves as the Senior Pastor of First Baptist Church of Clinton, LA. He's married to Joy, and they have four children: Sophie, Karlie, Rebekah, and David. He received his MDiv and PhD degrees from The Southern Baptist Theological Seminary with a major in Church History, emphasis on Baptists, and with a minor in Systematic Theology. Tom is the author of The Doctrine of Justification in the Theologies of Richard Baxter and Benjamin Keach (PhD diss, SBTS). He serves on the board of directors for Covenant Baptist Theological Seminary and is an adjunct professor of historical theology for the Institute of Reformed Baptist Studies.
Introduction: In this episode of Renewal Cast, Coalt and Jay speak with Justin Deberry, a pastor at West Center Baptist Church in Madison, South Dakota. Deberry shares his background and experiences in church ministry, and the group discusses the importance of church polity and government.
OverviewThe conversation centers around the significance of church polity and government in creating a safe and flourishing environment for church members. Deberry uses the metaphor of a trellis and vine to explain how good structure and order help guide the spiritual growth of the church in the right direction. The group also touches on the importance of membership, accountability, and clear decision-making processes in creating a healthy church environment. When people outside of the Reformed churches think about Reformed theology, they often think of the so-called “Five Points,” or TULIP. As it turns out, there is a lot more to the Canons of Dort (1619) than the five points or horticulture. Read More... R. Scott Clark was educated at the University of Nebraska (BA), Westminster Seminary California (MDiv), and St Anne’s College, Oxford University (DPhil). He was a minister in the Reformed Church in the United States (1988–1998) and has been a minister in the United Reformed Churches in North America since 1998.
He is Professor of Church History and Historical Theology. He has taught at the undergraduate and graduate level since 1997. In that time he has also served as Academic Dean (1997–2000) and the host of the Office Hours broadcast (since 2009). He has taught at Wheaton College, Reformed Theological Seminary, Jackson, Concordia University, Irvine, and Westminster Seminary California. Yes and yes. No, it’s not in the Scofield Reference or Ryrie Study Bibles. It seems that some of our dispensational friends have yet to read the memo. See this example sent to me a by a friend. This writer, whom I do not know, claims that folk such as we talk about the apostolic hermeneutic and claim to be able to replicate it but never say what it is. One throws up one’s hands in amazement and wonder. It’s isn’t that complicated. Pay close attention here: Read More.... R. Scott Clark was educated at the University of Nebraska (BA), Westminster Seminary California (MDiv), and St Anne’s College, Oxford University (DPhil). He was a minister in the Reformed Church in the United States (1988–1998) and has been a minister in the United Reformed Churches in North America since 1998.
He is Professor of Church History and Historical Theology. He has taught at the undergraduate and graduate level since 1997. In that time he has also served as Academic Dean (1997–2000) and the host of the Office Hours broadcast (since 2009). He has taught at Wheaton College, Reformed Theological Seminary, Jackson, Concordia University, Irvine, and Westminster Seminary California. There has been a good deal of debate about whether the Second London Baptist Confession of 1677/1689 (2LCF) is a serviceable confession for Baptist churches. Some have argued it's far too detailed for a whole congregation to affirm, and they suggest that a shorter confession like the New Hampshire Confession or the Abstract of Principles … Read More... Tom Hicks serves as the Senior Pastor of First Baptist Church of Clinton, LA. He's married to Joy, and they have four children: Sophie, Karlie, Rebekah, and David. He received his MDiv and PhD degrees from The Southern Baptist Theological Seminary with a major in Church History, emphasis on Baptists, and with a minor in Systematic Theology. Tom is the author of The Doctrine of Justification in the Theologies of Richard Baxter and Benjamin Keach (PhD diss, SBTS). He serves on the board of directors for Covenant Baptist Theological Seminary and is an adjunct professor of historical theology for the Institute of Reformed Baptist Studies.
According to numerous polls, many children of believers in Europe and North America are leaving the church once they reach young adulthood. Older Christians do not need polls to tell them this. It is evident in the pews. When we think about the reasons why, we often start by pointing outward—to the influences of the world on our children. It’s Hollywood’s fault. It’s the schools’ fault. It’s his fault. It’s her fault. Many external things certainly are contributing factors, but how often do we stop pointing at others and look at ourselves to ask whether we have said and done things that have caused these little ones to stumble? Is any of it our fault? Read More» Dr. Keith A. Mathison is professor of systematic theology at Reformation Bible College. He earned his M.A. from Reformed Theological Seminary in Orlando, Fla., and his Ph.D. from Whitefield Theological Seminary. He is author of several books, including From Age to Age: The Unfolding of Biblical Eschatology and Given for You: Reclaiming Calvin’s Doctrine of the Lord’s Supper. He served as an associate editor of the Reformation Study Bible and previously served as associate editor of Tabletalk magazine.
A Response to a Premillennial Objection to Amillennialism The Issue Under Debate I am convinced that one of the major weaknesses of all forms of premillennialism is the presence of evil in the millennial age (The Presence of Evil in the Millennium -- A Huge Problem for Premillennarians). How do people in natural human bodies pass through the events associated with Christ’s return (the general resurrection, the final judgment, and the creation of a new heaven and earth) without being raised from the dead and appointed to their eternal destiny (heaven or hell)? There is a related question also raised by the premillennial understanding of redemptive history; “how can evil exist on the earth, while Jesus rules over the nations from David’s throne in Jerusalem after he has judged the nations?” Premillennarians seek to avoid this conundrum by assigning final judgment and elimination of evil to the close of the millennial age, fully one thousand years after Jesus returns. But the millennial age is not future as premillennarians claim, it is a present reality. Christ’s return is the final consummation, the summing up of all things, not but another step on the way to the final consummation a thousand years later. Premillennarians respond to this amillennial challenge by asserting that the presence of evil in the millennial age was foretold by the Prophet Zechariah in the fourteenth chapter of his prophecy, thereby parrying the thrust of the amillennial argument.[1] The purpose of this essay is to set Zechariah’s prophecy in its context, summarize the varying interpretations of Zechariah 14 (including premillennialism and Reformed amillennialism), then interpret the entirety of the chapter, before drawing some final conclusions. The Context for Zechariah’s Prophecy Zechariah’s prophecy concludes in chapter fourteen with a remarkable glimpse of the time of the end–a day of cosmic upheaval, a time when YHWH will be acknowledged by all to be king over all the earth and Lord of all the nations. The seven-fold repetition of the phrase “on that day” throughout the final chapter points ahead from Zechariah’s time (about 518 B.C.) to the messianic age and beyond, indeed to the time of the end and the disruption of the entire created order. The scene given us in the final chapter of Zechariah is framed in the language of apocalyptic; dramatic scenes and images are used by the prophet to make important theological points. Zechariah describes a scene in which mountains split open, Jerusalem is raised to great heights, the surrounding land is leveled, and the waters reverse their course. In this prophetic oracle we are given a vision of the summing up of all things in the language of prophetic idiom (the language often used by Old Testament prophets),[2] which, in turn, is depicted in the New Testament as the day of Christ’s return, when our Lord raises the dead, judges all people, and renews the cosmos. Read More.... Dr. Kim Riddlebarger is currently visiting professor of systematic theology at Westminster Seminary California. He was senior pastor of Christ Reformed Church in Anaheim from 1995 until his retirement in December 2020. Kim was also a long-time co-host of the popular White Horse Inn, a radio-internet talk show (White Horse Inn Archives).
When Jesus declared, “I tell you, something greater than the temple is here,” (Matthew 12:6) and then told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the pre-messianic understanding of God’s temple must be reinterpreted in the light of Jesus’ messianic mission. The temple occupies a significant place in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation. This witness points forward to the coming of Jesus. When Jesus connects his mission to this prophetic expectation, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality—not a future hope. We begin with the Old Testament expectation regarding the temple in Jerusalem at the commencement of the era of “Second Temple” Judaism. Isaiah (2:2-4) and (Micah 4:1-5), both speak of God’s future blessing upon Israel in the last days, depicting it as a time when God’s people will go up to the mountain of the Lord, to the rebuilt and reconsecrated temple, where God’s people will once again renew themselves in the ways of the Lord. In Isaiah 56, the prophet speaks of those who hold fast to God’s covenant (v. 4), and who love the name of the Lord and keep his Sabbaths (vv. 6-8). They will be brought to the holy mountain and house of the Lord, which is the temple and the house of prayer for all the nations (v. 7). A similar vision is given in Isaiah 66:20-21. Isaiah speaks of how the Israelites will bring their grain offerings to God’s temple, as God renews the priesthood (vv. 20-21). In Zechariah’s prophetic vision, we are told that one day the sacrifices of Israel will once again be offered and will be acceptable to God (Zechariah 14:16-19). With such prophetic expectation in the minds of virtually every Jew living in first century Palestine, it is no wonder that Jesus’ declaration of God’s coming judgment upon the magnificent temple as rebuilt by Herod came as both a shock and an offense. “Truly, I say to you, there will not be left here one stone upon another that will not be thrown down” (Matthew 24:2). How dare this man say that the prophetic expectation of a glorious temple is fulfilled in his own person. Jesus challenged this misguided expectation, by declaring “destroy this temple, and in three days I will raise it up” (John 2:19). It was not until after Jesus had died and was raised from the dead, that the meaning of these words became clear; when Jesus spoke of the destruction of the temple, he was speaking of his own body (John 2:22). This self-identification is what he meant when he said that one greater than the temple is here! Read More.... Dr. Kim Riddlebarger is currently visiting professor of systematic theology at Westminster Seminary California. He was senior pastor of Christ Reformed Church in Anaheim from 1995 until his retirement in December 2020. Kim was also a long-time co-host of the popular White Horse Inn, a radio-internet talk show (White Horse Inn Archives).
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