The following paper was prepared for Dr. Nathan Finn’s Patristic and Medieval Church history class.

I. Athanasius the Man

Even sixteen hundred years after his death, all orthodox Christians stand indebted to Athanasius, the man who stood contra mundum, “against the world.” Born in Alexandria between A.D. 296 and 298, Athanasius grew up in Alexandria, Egypt. As an obviously talented young man coming up through the ranks of the city’s famed scholastic system, he became a deacon and within a few years was picked by Alexander to accompany him to the landmark Council of Nicaea, where he wrote one of the definitive accounts of the gathering.

Athanasius came into his bishopric as the church underwent a number of substantial challenges in the first half of the fourth century after Christ. Internally, the church faced the threat of heresy from the Arians, ecclesiastical conflict with splinter groups such as the Meletians, and the task of integrating the growing ascetic and monastic movements into the life of the church. Externally, the church confronted the changes brought on by the new realities of first tolerance and then outright patronage by the Roman Empire. These challenges pressed the bishop into new roles, not merely a “local teacher” but now a “cosmopolitan representative of ecclesiastical and often secular authority.”¹ Moreover, Imperial authority now touched on every action a major bishop could take, such that “Only someone with the intellectual power, obstinacy of will and longevity of Athanasius could stand against it.”²

By the end of his life, Athanasius had made significant progress in a number of these areas, though not without cost. Each of Athanasius’ five exiles were prompted by his opposition to Arian theology as the changing winds of imperial doctrine brought Nicene orthodoxy in and out of public favor. His fight was ultimately successful, however: the Arians were vanquished decisively (though not finally) at the Council of Ephesus only eight years after his death in exile. The influence of the Meletians in Alexandria had been thoroughly blunted. The monks, though still a distinct movement within the church, were tied much more closely to the bishop and local congregations than they had been when he came into office. Finally, his willingness to oppose the emperor even at great personal cost helped establish the independence of right doctrine from Imperial political authority, even if the point remained in contention and doubt for centuries. Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.

Hebrews 7

The meaning of the text

Jesus officiates a better priesthood under the New Covenant than the Levitical priests of the Old Covenant did. After returning to the subject of Melchizedek in verses 1–3 (from which he had turned aside throughout chapter 6), the author makes this point clear in a series of short reflections, each contrasting the various elements of the Levitical priesthood with that of Jesus Christ.

First, Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.¹

John 5

The meaning of the text

Everything Jesus did emphasized that he was one with the Father. John demonstrates this in three distinct arcs throughout the chapter. First, to the Jews’ criticism of his healing on the Sabbath, Jesus simply answered, "My Father is working until now, and I am working" (verse 17). Second, Jesus elaborates on the claim established at the end of the first section (vv. 19–31). He draws this out so far as to emphasize that attributes that only belong to God are his as well: the power to raise the dead and the authority to judge them. Third, Jesus claims the Father’s validation of his ministry through both miracles and Scripture (vv. 32–47). Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.

Matthew 4:1–11

The Meaning of the Text

Jesus faced trials no less profound—indeed, many of them more profound—than any that we encounter, and he overcame them all. Beyond the ordinary trials of a life in ministry, he resisted temptations specific to his position as the God-man and new representative head of humanity. In the selfsame ways that Adam and Israel had failed when tempted, Jesus triumphed. The tempter who seduced Adam and Eve; who caused David, King of Israel, to stumble and bring ruin on God’s people; and who so often and skillfully led Israel after other gods could not turn Jesus from his divine mission. Jesus is indeed the Son of God. Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.

Jonah 4

The meaning of the text

Jonah spends the chapter in self-inflicted misery: he hates that Yahweh relented from the promised disaster against Nineveh. He never repents; even after Yahweh provides him an illustration with a pitiable plant, Jonah holds onto his anger rather than praise God for his goodness. This refusal is all the more striking in light of Jonah’s clear knowledge of the character of Yahweh—knowledge that seems to have driven all his actions throughout the book, as he explains in verse 2: he knew that God would forgive and relent, and wanted no part of it.

Righteousness is not a matter of being an Israelite or even a prophet, but in repenting and obeying Yahweh. Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.

Nahum 1

The Meaning of the Text

The prophet Nahum hammers home this point: Yahweh is enormously powerful and terrible in his judgment of idolaters and enemies of his people. The book as a whole—and this chapter in particular—serve as extended pictures of Yahweh’s passion for his own glory and for the good of those on whom he has set his covenant love. Indeed, so great is Yahweh’s passion for his own glory and so deep is his covenant love for his people that this sort of judgment falls on idolaters and enemies of God’s people. Read on, intrepid explorer →

The following paper was prepared for Dr. Steven McKinion’s Hermeneutics class, with the constraint that it be between 600 and 625 words.

Psalm 103

The meaning of the text

In Psalm 103, David spirals out from a poetic meditation on Yahweh’s self-revelation in Exodus 34 into reflection on man’s finitude and a call to worship. He opens and closes the psalm with the refrain, “Bless Yahweh,” directing the call to praise to his own soul, the angels, the mighty ones who do Yahweh’s word, Yahweh’s hosts, Yahweh’s ministers, and ultimately to “all his works in all places of his dominion”—that is, to everything, everywhere.

Yahweh is worthy of worship by all—by men, by angels, by all his works—in light of his character, his steadfast love, and his righteousness. Read on, intrepid explorer →