Papers by CALEB R . BROWN
A personal Psalm written on break
The IAM has declared just who you are going to be.
Psalm 82 is a brief text, attributed to the psalmist Asaph that is rich with mythological imagery... more Psalm 82 is a brief text, attributed to the psalmist Asaph that is rich with mythological imagery. Exegetical studies of pre-critical scholarship interpreted the “gods” (elohim) of this passage as human judges. Modern post-critical scholars have undermined that previous interpretation based upon coterminous textual discoveries and linguistic advances. There are few scholars presently that would interpret the “gods” of Psalm 82 as human judges. However, many if not most traditional interpreters take the pedantic, non-supernatural view that the “sons of God” of Psalm 82 are human beings. The implications of a post-critical, alternate translation have led to more confusion and more difficulty. Trying to understand who the “sons of God” and/or “gods” are as well as what their function and relevance are within the larger biblical corpus have conceived various interpretations. There are numerous differing opinions as to how this data should be interpreted and thought of theologically in light of such technical and linguistic advancements. This paper will argue that sound biblical theology is hermeneutically relevant and essential to interpreting the data. Evangelical theologians, therefore, need to engage this material and contemplate how and if the newer, more critical data attributes to or undermines traditional and Evangelical doctrines and views of Scripture.
The goal of this paper is to address the key syntactic and grammatical issues of Psalm 82 and discuss the text’s broader literary and historical contexts to consider those doctrinal implications. The thesis of this paper will propose that paralleling Psalm 82 with the ANE worldview of Israel and other ancient Near Eastern literature provides support for this passage’s relevance in biblical theology as they highlight the supernatural worldview of the biblical authors. After examination, the discoveries will shed a brighter light on the interpretation of other biblical texts as well. This paper will argue for the benefit of interpreting Scripture with a more robust supernatural worldview of the Bible and its original authors. Also, traditional Evangelical scholarship and theologians should teach the church to adopt a more supernatural worldview of Scripture than she has previously supposed. Interpreting this passage does not come without its difficulties as there are many different doctrinal implications to contemplate as well as some views that need to be changed. There are some pre-conceived views that have led to exegetical fallacies. This paper will interpret Psalm 82 by closely and critically engaging the correlating scholarship of this passage to contemplate its use for biblical theology as well as consider its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Three important areas of concern for the church that should go hand in hand together, but unfortunately rarely do. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to properly answer each question as thorough as possible in the following sections and revisit some of the remaining questions that are not answered at conclusion. The words printed in English below (that are in bold) are the keywords that this paper will need to examine as they hold the formula for interpreting the whole passage.
Psalm 82
GOD has taken his place in the DIVINE COUNCIL;
in the MIDST OF THE GODS he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy; deliver them from the hand of the wicked.”
They have neither knowledge nor understanding,
they walk about in darkness; all the foundations of the earth are shaken.
I said, “You are GODS, sons of the MOST HIGH, all of you;
nevertheless, like men you shall die, and fall like any prince.”
Arise, O GOD, judge the earth; for you shall inherit all the nations!
O GOD, Do Not Keep Silence
A Song. A Psalm of Asaph.
Drafts by CALEB R . BROWN
Evangelical scholars and theologians have debated the character and purpose of Luke’s narrative i... more Evangelical scholars and theologians have debated the character and purpose of Luke’s narrative in Acts 2 for well over a hundred years. There is still not a consensus amongst scholars as to what Luke’s narrative account is attempting to communicate. Was the filling of the Holy Spirit at Pentecost meant to be descriptive only? Why would Jesus, through the Holy Spirit, cause the disciples to act and speak in such a way that caused hearers to think they were “drunk on new wine?” (Acts 2:13). The meaning of this event at Pentecost was questioned by the eyewitnesses who experienced it according to Luke’s narrative (Acts 2:12). How then is a modern interpreter to make sense of such phenomena?
The goal of this paper is to address the key issues of Acts 2 and discuss the text’s broader literary and historical contexts and consider the doctrinal implications. The thesis of this paper will argue that Luke’s narrative in Acts 2 provides support for an actual historical event that also has theological implications. While the narrative does highlight the supernatural worldview of the author, what Luke is theologically doing with the text is of equal importance. After examination, the discoveries will shed a brighter light on how the events at Pentecost should be interpreted in correspondence with an overarching, theological narrative of the Bible story. This paper will also argue for the benefit of interpreting Scripture with a supernatural worldview of the Bible and its original authors, while also viewing Luke’s characters and their experiences as actual historical events that took place in the first century. These events depicted in Luke-Acts tell a theological story that the author accounted for by sharing the testimony of eyewitnesses that were there (Lk 1:1-4; Acts 1:1-5). However, interpreting this passage does not come without its difficulties. There are many questions that need to be addressed. Are there any common pre-conceived views that have led to possible exegetical misunderstandings? For example, was Luke’s purpose in listing out the specific geography of the Jews and proselytes present at Pentecost in Jerusalem? (Acts 2:9-11). Why was the phenomena of speaking in other languages relevant to Luke’s narrative? (Acts 2:4, 6). This paper will attempt to interpret Acts 2:1-13 by closely and critically engaging the correlating scholarship of this passage and contemplate its use for biblical theology while also considering its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to answer properly each question as thoroughly as possible in the following sections and revisit some of the remaining questions that are not answered in the conclusion and propose them for further study.
This paper will examine Acts 15:16-21, 29; 21:25 and observe the evidence of variant readings the... more This paper will examine Acts 15:16-21, 29; 21:25 and observe the evidence of variant readings therein. Out of all the literature written about problems with the text in the book of Acts, none is more extensive than that of the 'Apostolic Decree' that is found here in Acts 15:20, 29; 21:25. This passage is important in that it gives the reader insight into Luke's thought, the problems raised with the early church in how to interpret and understand the Law, as well as the primitive church's situational condition in how they treated such disputes. The main problem on text critical research of the Decree has concentrated on which form fits the context best as well as attempting to discern the origin of the variant forms. This paper will go verse by verse starting from Acts 15:16 and discuss the text critical issues ending with verse 21. The verses of Acts 15:20, 29; 21:25 will also be compared and highlighted as to their different forms from Acts 15:20 as these texts have been one of the highlights in the history of text critical issues within the book of Acts.
One of the most influential church traditions that has had a major influence upon the Evangelica... more One of the most influential church traditions that has had a major influence upon the Evangelical movement is that of the Pentecostals. The present-day expression of traditional Pentecostalism has historically been attributed to an early 20th century development that was influenced by the Holiness Movement of late 19th century Methodism. The demographics, methodologies, and organizational bodies of churches that trace their lineage to this movement are diverse. However, if there could be named as one common theme among them it would be an emphasis upon their biblical interpretation of the events leading up to and taking place in Acts 2 at the festival of Pentecost in Jerusalem. Specifically, this emphasis is placed upon the charismatic manifestation of “speaking in tongues” after (or during) the filling of the Holy Spirit or “Spirit baptism” (Acts 2:4). This phenomena of xenolalia is historically attributed to Pentecostals and their pioneer Charles Fox Parham along with his student Agnes Ozman at Bethel Bible School on January 1, 1901. However, the Pentecostals are not the first Protestant tradition to support this biblical interpretation of Spirit Baptism nor report the phenomena of speaking in tongues and were likely influenced by even earlier groups than that of the Methodists. Another common theme is an emphasis on millenarian/eschatological and apocalyptic texts in the Bible, often interpreted through the lens of experiential consequence. This paper will examine one of these earlier but less known groups, the Camisards. Upon further examination of the Camisards historical context and their theological belief systems, this paper will explore the possibility of their historical and theological influence upon modern day Pentecostalism as well as Evangelism in general and present them for further study.
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Papers by CALEB R . BROWN
The goal of this paper is to address the key syntactic and grammatical issues of Psalm 82 and discuss the text’s broader literary and historical contexts to consider those doctrinal implications. The thesis of this paper will propose that paralleling Psalm 82 with the ANE worldview of Israel and other ancient Near Eastern literature provides support for this passage’s relevance in biblical theology as they highlight the supernatural worldview of the biblical authors. After examination, the discoveries will shed a brighter light on the interpretation of other biblical texts as well. This paper will argue for the benefit of interpreting Scripture with a more robust supernatural worldview of the Bible and its original authors. Also, traditional Evangelical scholarship and theologians should teach the church to adopt a more supernatural worldview of Scripture than she has previously supposed. Interpreting this passage does not come without its difficulties as there are many different doctrinal implications to contemplate as well as some views that need to be changed. There are some pre-conceived views that have led to exegetical fallacies. This paper will interpret Psalm 82 by closely and critically engaging the correlating scholarship of this passage to contemplate its use for biblical theology as well as consider its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Three important areas of concern for the church that should go hand in hand together, but unfortunately rarely do. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to properly answer each question as thorough as possible in the following sections and revisit some of the remaining questions that are not answered at conclusion. The words printed in English below (that are in bold) are the keywords that this paper will need to examine as they hold the formula for interpreting the whole passage.
Psalm 82
GOD has taken his place in the DIVINE COUNCIL;
in the MIDST OF THE GODS he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy; deliver them from the hand of the wicked.”
They have neither knowledge nor understanding,
they walk about in darkness; all the foundations of the earth are shaken.
I said, “You are GODS, sons of the MOST HIGH, all of you;
nevertheless, like men you shall die, and fall like any prince.”
Arise, O GOD, judge the earth; for you shall inherit all the nations!
O GOD, Do Not Keep Silence
A Song. A Psalm of Asaph.
Drafts by CALEB R . BROWN
The goal of this paper is to address the key issues of Acts 2 and discuss the text’s broader literary and historical contexts and consider the doctrinal implications. The thesis of this paper will argue that Luke’s narrative in Acts 2 provides support for an actual historical event that also has theological implications. While the narrative does highlight the supernatural worldview of the author, what Luke is theologically doing with the text is of equal importance. After examination, the discoveries will shed a brighter light on how the events at Pentecost should be interpreted in correspondence with an overarching, theological narrative of the Bible story. This paper will also argue for the benefit of interpreting Scripture with a supernatural worldview of the Bible and its original authors, while also viewing Luke’s characters and their experiences as actual historical events that took place in the first century. These events depicted in Luke-Acts tell a theological story that the author accounted for by sharing the testimony of eyewitnesses that were there (Lk 1:1-4; Acts 1:1-5). However, interpreting this passage does not come without its difficulties. There are many questions that need to be addressed. Are there any common pre-conceived views that have led to possible exegetical misunderstandings? For example, was Luke’s purpose in listing out the specific geography of the Jews and proselytes present at Pentecost in Jerusalem? (Acts 2:9-11). Why was the phenomena of speaking in other languages relevant to Luke’s narrative? (Acts 2:4, 6). This paper will attempt to interpret Acts 2:1-13 by closely and critically engaging the correlating scholarship of this passage and contemplate its use for biblical theology while also considering its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to answer properly each question as thoroughly as possible in the following sections and revisit some of the remaining questions that are not answered in the conclusion and propose them for further study.
The goal of this paper is to address the key syntactic and grammatical issues of Psalm 82 and discuss the text’s broader literary and historical contexts to consider those doctrinal implications. The thesis of this paper will propose that paralleling Psalm 82 with the ANE worldview of Israel and other ancient Near Eastern literature provides support for this passage’s relevance in biblical theology as they highlight the supernatural worldview of the biblical authors. After examination, the discoveries will shed a brighter light on the interpretation of other biblical texts as well. This paper will argue for the benefit of interpreting Scripture with a more robust supernatural worldview of the Bible and its original authors. Also, traditional Evangelical scholarship and theologians should teach the church to adopt a more supernatural worldview of Scripture than she has previously supposed. Interpreting this passage does not come without its difficulties as there are many different doctrinal implications to contemplate as well as some views that need to be changed. There are some pre-conceived views that have led to exegetical fallacies. This paper will interpret Psalm 82 by closely and critically engaging the correlating scholarship of this passage to contemplate its use for biblical theology as well as consider its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Three important areas of concern for the church that should go hand in hand together, but unfortunately rarely do. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to properly answer each question as thorough as possible in the following sections and revisit some of the remaining questions that are not answered at conclusion. The words printed in English below (that are in bold) are the keywords that this paper will need to examine as they hold the formula for interpreting the whole passage.
Psalm 82
GOD has taken his place in the DIVINE COUNCIL;
in the MIDST OF THE GODS he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy; deliver them from the hand of the wicked.”
They have neither knowledge nor understanding,
they walk about in darkness; all the foundations of the earth are shaken.
I said, “You are GODS, sons of the MOST HIGH, all of you;
nevertheless, like men you shall die, and fall like any prince.”
Arise, O GOD, judge the earth; for you shall inherit all the nations!
O GOD, Do Not Keep Silence
A Song. A Psalm of Asaph.
The goal of this paper is to address the key issues of Acts 2 and discuss the text’s broader literary and historical contexts and consider the doctrinal implications. The thesis of this paper will argue that Luke’s narrative in Acts 2 provides support for an actual historical event that also has theological implications. While the narrative does highlight the supernatural worldview of the author, what Luke is theologically doing with the text is of equal importance. After examination, the discoveries will shed a brighter light on how the events at Pentecost should be interpreted in correspondence with an overarching, theological narrative of the Bible story. This paper will also argue for the benefit of interpreting Scripture with a supernatural worldview of the Bible and its original authors, while also viewing Luke’s characters and their experiences as actual historical events that took place in the first century. These events depicted in Luke-Acts tell a theological story that the author accounted for by sharing the testimony of eyewitnesses that were there (Lk 1:1-4; Acts 1:1-5). However, interpreting this passage does not come without its difficulties. There are many questions that need to be addressed. Are there any common pre-conceived views that have led to possible exegetical misunderstandings? For example, was Luke’s purpose in listing out the specific geography of the Jews and proselytes present at Pentecost in Jerusalem? (Acts 2:9-11). Why was the phenomena of speaking in other languages relevant to Luke’s narrative? (Acts 2:4, 6). This paper will attempt to interpret Acts 2:1-13 by closely and critically engaging the correlating scholarship of this passage and contemplate its use for biblical theology while also considering its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to answer properly each question as thoroughly as possible in the following sections and revisit some of the remaining questions that are not answered in the conclusion and propose them for further study.