Excursions in Covenant Eschatology

John’s Baptism in water was a preparatory ritual of cleansing repentance made available to the last generation of the circumcised, so they could be made ready to receive the atoning sacrifice of Jesus on the cross, and escape the Last Judgment in AD 70.

The ESV footnote at Malachi 1:1 says that the Hebrew name Malachi means “my messenger.” What it doesn’t say is that Malachi also means “my angel.”

John’s kerygma was the final prophetic commandment that had to be obeyed by those of his generation under the Mosaic Covenant who wanted to inherit eternal life.

Our lack of empirical certainty of the text forms, and transmission histories, of the Old Testament books is not a problem for the Church, because we only need to be certain of those OT passages cited in the New Testament.

The disappointing partiality of anti-preterist theologians ensures their arguments against Covenant Eschatology are based on little more than logical fallacies, exegetical acrobatics, or emotional appeals to their favoured traditions.

For Paul, the Lord’s Supper tradition was not an anticipatory ordinance of God, like the Passover meal, but rather a voluntary act of meal fellowship, of faithful communal thanksgiving to God for the Salvation wrought by his Son.

Jesus’ question about the Son of Man finding faith comes at the end of the parable of the widow and the unrighteous judge, reinforcing the idea that Jesus is asking about the Last Judgement of the Land of Israel.

Entering into Canaan behind Joshua was the final act in the physical enactment of the Salvation Pattern . From this moment on, this pattern is operating spiritually, on the minds of God’s people. The Law of Moses is the “letter” of God’s commandments regarding how he wants people in his Kingdom to behave. It was given for them to discover and adopt the guiding “spirit” within it.

Matthew's demoniac is an apostate Jew, unrestrained through sin and/or misfortune from the bonds of the Mosaic Covenant, and civilised society.