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Robert McCabe

Detroit Baptist Theological Seminary, Old Testament, retired

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I retired in June 2016 as professor of Old Testament and Registrar at Detroit Baptist Theological Seminary. I served at DBTS for thirty-three years. Prior to coming to DBTS, I taught for four years at Tennessee Temple University, including one year in Temple’s graduate program, Temple Baptist Theological Seminary. I joined the faculty of DBTS in 1983, serving in the Old Testament department. I became Registrar in 1987. I earned the M.Div. degree at Temple Baptist Theological Seminary in 1974, and the Th.M. and Th.D. degrees at Grace Theological Seminary, in 1980 and 1985 respectively.

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Papers by Robert McCabe

WERE OLD TESTAMENT BELIEVERS INDWELT BY THE SPIRIT

AN OLD TESTAMENT SANCTIFYING INFLUENCE: THE SOVEREIGNTY OF GOD

A Leading Challenge to Literal Days in the Creation Account: The Framework Interpretation

PONDERING THE AUTHORSHIP OF ECCLESIASTES

"Navigating Life in a World That Has Been Scarred by the Fall: Reflections on Ecclesiastes 9:7–10 and Living in a World of Suffering"

Southern Baptist Journal of Theology, Dec 2013

This article examines Ecclesiastes 9:7–10, which contains the carpe diem motif in connection with... more This article examines Ecclesiastes 9:7–10, which contains the carpe diem motif in connection with the hebel theme of death and to explain how this text links to the message of Ecclesiastes, and thus teaches us how to live realistically "under the sun." After analyzing 9:7–10, it demonstrates how this text concatenates with the overall context of Ecclesiastes, including an examination of the antithetical nature of Ecclesiastes. The sage designs his work to reflect the paradoxes of life in a sin-cursed and fallen world. The nature of life "under the sun" hinders his search for meaning and purpose. Another facet of this placement focuses on how 9:7–10 functions in Ecclesiastes. After a brief synopsis of Qohelet's message, three explanation of this passage's function are summarized: the resignation, the celebration-of-life, and the culmination-in-celebrating-life views. This last view offers the best explanation since it shows how death in 9:1–12 provides a motivation for God's people to celebrate life as a gift of God.

A CRITIQUE OF THE FRAMEWORK INTERPRETATION OF THE CREATION ACCOUNT (PART 2 OF 2)

This paper is the second of a two-part critique of the framework interpretation of the creation a... more This paper is the second of a two-part critique of the framework interpretation of the creation account. In the first paper I presented four major theses of the framework followed by an examination and evaluation of the first argument. With this paper I critique the final three theses of this position.

A CRITIQUE OF THE FRAMEWORK INTERPRETATION OF THE CREATION ACCOUNT (PART 1 OF 2)

This is the first of two papers that examine and evaluate the framework interpretation of the cre... more

A Defense of Literal Days in the Creation Week

In this article I argue that the days of the creation week were intended to be normal days of 24 ... more In this article I argue that the days of the creation week were intended to be normal days of 24 hours. In support of this view, I set forth five reasons for taking the days in Genesis 1:1–2:3 as literal days. In addition, I respond to four arguments against the traditional understanding of the creation days.

"The Meaning of 'Born of Water and the Spirit' in John 3:5"

In this paper, I argue that John 3:5 is based upon the eschatological texts of Ezekiel 36-37, esp... more In this paper, I argue that John 3:5 is based upon the eschatological texts of Ezekiel 36-37, especially 36:25-27, and Isaiah 44. Further, after examining Greek terms for "born of water and the Spirit," I conclude that "born of water and the Spirit" refer to the cleansing and transformation produced by the Spirit.

Elihu's Contribution to the Thought of the Book of Job

My argument in this paper is that the Elihu speeches have a twofold role in Job. First, they summ... more

The Message of Ecclesiastes

Detroit Baptist Seminary Journal

Drafts by Robert McCabe

Mid-America Conference on Preaching Salvation in the Old Testament

Having stated this subject more precisely, a few might think that I am advocating two ways of sal... more Having stated this subject more precisely, a few might think that I am advocating two ways of salvation: one in the OT and another in the NT. In fact, this has been a common charge made against dispensational thinkers. Daniel Fuller made this charge in the middle of the twentieth century: " Hence Dispensationalism, as expounded by one of its foremost systematizers [Scofield], teaches two ways of salvation: that during the era of law, obedience to it was a condition of salvation, where as during the age of grace, salvation comes simply through faith in Christ. " 1 However, with the publication of dispensational resources responding to the claim that it teaches two ways of salvation, especially Ryrie in 1965, 2 this allegation has largely dissipated. 3 For example, Fuller changed his earlier position and acknowledged this point when he concluded " that there is no longer any substantive difference between the two [dispensationalism and covenant theology] on the subject of the law and the gospel. " 4 This has also been acknowledged by other Reformed sources. 5 Unfortunately, a few Reformed scholars still maintain that dispensationalism teaches two methods of salvation. 6 I was disappointed to hear Sinclair Ferguson and R. C. Sproul make this same

WERE OLD TESTAMENT BELIEVERS INDWELT BY THE SPIRIT

AN OLD TESTAMENT SANCTIFYING INFLUENCE: THE SOVEREIGNTY OF GOD

A Leading Challenge to Literal Days in the Creation Account: The Framework Interpretation

PONDERING THE AUTHORSHIP OF ECCLESIASTES

"Navigating Life in a World That Has Been Scarred by the Fall: Reflections on Ecclesiastes 9:7–10 and Living in a World of Suffering"

Southern Baptist Journal of Theology, Dec 2013

This article examines Ecclesiastes 9:7–10, which contains the carpe diem motif in connection with... more This article examines Ecclesiastes 9:7–10, which contains the carpe diem motif in connection with the hebel theme of death and to explain how this text links to the message of Ecclesiastes, and thus teaches us how to live realistically "under the sun." After analyzing 9:7–10, it demonstrates how this text concatenates with the overall context of Ecclesiastes, including an examination of the antithetical nature of Ecclesiastes. The sage designs his work to reflect the paradoxes of life in a sin-cursed and fallen world. The nature of life "under the sun" hinders his search for meaning and purpose. Another facet of this placement focuses on how 9:7–10 functions in Ecclesiastes. After a brief synopsis of Qohelet's message, three explanation of this passage's function are summarized: the resignation, the celebration-of-life, and the culmination-in-celebrating-life views. This last view offers the best explanation since it shows how death in 9:1–12 provides a motivation for God's people to celebrate life as a gift of God.

A CRITIQUE OF THE FRAMEWORK INTERPRETATION OF THE CREATION ACCOUNT (PART 2 OF 2)

This paper is the second of a two-part critique of the framework interpretation of the creation a... more This paper is the second of a two-part critique of the framework interpretation of the creation account. In the first paper I presented four major theses of the framework followed by an examination and evaluation of the first argument. With this paper I critique the final three theses of this position.

A CRITIQUE OF THE FRAMEWORK INTERPRETATION OF THE CREATION ACCOUNT (PART 1 OF 2)

This is the first of two papers that examine and evaluate the framework interpretation of the cre... more

A Defense of Literal Days in the Creation Week

In this article I argue that the days of the creation week were intended to be normal days of 24 ... more In this article I argue that the days of the creation week were intended to be normal days of 24 hours. In support of this view, I set forth five reasons for taking the days in Genesis 1:1–2:3 as literal days. In addition, I respond to four arguments against the traditional understanding of the creation days.

"The Meaning of 'Born of Water and the Spirit' in John 3:5"

In this paper, I argue that John 3:5 is based upon the eschatological texts of Ezekiel 36-37, esp... more In this paper, I argue that John 3:5 is based upon the eschatological texts of Ezekiel 36-37, especially 36:25-27, and Isaiah 44. Further, after examining Greek terms for "born of water and the Spirit," I conclude that "born of water and the Spirit" refer to the cleansing and transformation produced by the Spirit.

Elihu's Contribution to the Thought of the Book of Job

My argument in this paper is that the Elihu speeches have a twofold role in Job. First, they summ... more

The Message of Ecclesiastes

Detroit Baptist Seminary Journal

Mid-America Conference on Preaching Salvation in the Old Testament

Having stated this subject more precisely, a few might think that I am advocating two ways of sal... more Having stated this subject more precisely, a few might think that I am advocating two ways of salvation: one in the OT and another in the NT. In fact, this has been a common charge made against dispensational thinkers. Daniel Fuller made this charge in the middle of the twentieth century: " Hence Dispensationalism, as expounded by one of its foremost systematizers [Scofield], teaches two ways of salvation: that during the era of law, obedience to it was a condition of salvation, where as during the age of grace, salvation comes simply through faith in Christ. " 1 However, with the publication of dispensational resources responding to the claim that it teaches two ways of salvation, especially Ryrie in 1965, 2 this allegation has largely dissipated. 3 For example, Fuller changed his earlier position and acknowledged this point when he concluded " that there is no longer any substantive difference between the two [dispensationalism and covenant theology] on the subject of the law and the gospel. " 4 This has also been acknowledged by other Reformed sources. 5 Unfortunately, a few Reformed scholars still maintain that dispensationalism teaches two methods of salvation. 6 I was disappointed to hear Sinclair Ferguson and R. C. Sproul make this same