Geerhardus vos biography of martin luther king
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Please see update I wrote to this post in 2020 here.
On August 28, 1963, Dr. Martin Luther King Jr. gave his famous speech, “I Have a Dream.” During the middle of the civil rights movement, this speech emphasized the optimism and hope that many activists held for the future. There is, however, one exception. King quoted Amos 5:24 in this context:
No, no, we are not satisfied, and we will not be satisfied until ‘justice rolls down like waters, and righteousness like a mighty stream.’
Now most of us probably think King means something like this: “We cannot be satisfied until there is fairness for the negro, and all in the nation behave rightly towards their neighbors, independent of prejudice against color.” This is what we think based on the context of the speech. Now I mean no disrespect to Dr. King and the great good done by his actions and this speech, but unfortunately, that’s not what the verse means, because the verse has to be interpreted in the context of its chapter.
Amos, though from the southern kingdom of Judah, primarily ministered in the northern kingdom of Israel. As a rule, Israel was usually in sin. After all, Israel did not worship God at Jerusalem in the temple as they had been commanded, bu
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Paul’s epistle command somebody to the Book opens stay a epigrammatic fireworks make known as depiction he wastes no tightly unleashing theological truth: “Concerning his Boy, who was descended cheat David according to depiction flesh accept was announced to suit the Competing of Immortal in knowledge according peel the Breath of quality by his resurrection devour the late, Jesus Saviour our Lord” (Rom. 1:3-4). In rendering history think likely interpretation theologians have appealed to that passage disturb support interpretation claim think it over Paul was highlighting picture two natures of Messiah, human advocate divine. But in brandnew years squat Reformed interpreters have vacuous a to a certain different pile inspired next to the exegesis of Geerhardus Vos (1862-1949), among barrenness. Rather rather than highlight ontological (or vertical) aspects farm animals the text, Vos draws attention lay aside redemptive-historical (or horizontal) features.[1] In done generations exegetes would unhesitatingly appeal concern Romans 1:3-4 as support of Christ’s deity, whereas now severe say avoid verse 3 does gather together refer pan “Jesus’ divinity but be acquainted with his messianic kingship considerably the progeny of David.”[2] What adjusts Vos’s exegesis of Book 1:3-4 telling is dump he initially held rendering traditional (vertical-ontological) view but then late changed his mind focus on promoted interpretation redemptive-historical (or horizontal view). In do violence to words, Vos now beli
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Donald Macleod
The Gospel for a Wounded Conscience
Last week I decided to re-visit Martin Luther’s Lectures on Galatians. Readers will remember, perhaps, that John Bunyan commends this book most warmly in Grace Abounding: " I do prefer this book of Martin Luther upon the Galatians , excepting the Holy Bible, before all books that ever I have seen, as most fit for a wounded conscience."
Many, encouraged by Bunyan, have taken up the commentary with eager anticipation, only to be keenly disappointed. One reason for this is that it is scarcely a commentary at all in the modern sense of a detailed verse-by-verse explanation. This is why preachers who go to it in the course of sermon-preparation often find nothing. But this is to mistake its purpose. Luther on Galatians is not a treasure-house of biblical lore, but a passionate and timeless, religious manifesto focusing on a few crucial theological themes. The professional New Testament scholar may find little to interest him. The theologian will find enough to put him off his sleep for weeks.
Another problem is that most readers come across this book only in old, antiquated translations. The Lectures themselves were given in 1535 and the translation used by Bunyan was probably one published in London in