Chapter 14, the beginning of the farewell discourse. It’s likely that the Chapter divisions are misplaced so Ch. 14 should begin at 13:31, which not only takes a change of pace with the sending out of Judas but begins the emotional intensity dominating the farewell discourse. This emotion is important in Ch. 14, Jesus, with the occasional affection-full interruption is giving explanation, assurance, and inevitable goodbyes.
Jesus assures his disciples that they will follow him into his Father’s house, and his going away is inevitably for that benefit. Thomas does know the way; which is Jesus. The weight of v. 6 is enormous, Jesus is the way and one must follow him even to the cross. The way is paved in anguish and suffering.
However there is deep joy and assurance, for by the coming ‘helper’ they will be kept in Jesus and as Jesus is fully in the Father, they too will know the way to the Father. The helper allows prayer Jesus’ name, which mediates with the Father.
This discourse shows the unique way to God, this is not arrogant as it is immersed in footwashing and crucifixion attitudes, and it’s kept through the Holy Spirit.
Saturday, March 10, 2007
Translation of Rom. 9:22-23
>>> This was my final translation after much sweat and tears. I'm still not entirely convinced of the participle being causal, but its alternative so dramatically alters the immediate context its hard to see how it couldn't be. <<<
2.3.1 Translation
"But if God, wishing to demonstrate (his) wrath[A] and to make known his power[B] endured with much longsuffering vessels of wrath having been fitted for destruction, and (what if he did this wishing) that he might make known the riches of his glory[C] on vessels of mercy which he prepared beforehand for glory?"
2.3.1 Translation
"But if God, wishing to demonstrate (his) wrath[A] and to make known his power[B] endured with much longsuffering vessels of wrath having been fitted for destruction, and (what if he did this wishing) that he might make known the riches of his glory[C] on vessels of mercy which he prepared beforehand for glory?"
A Quick Note on Dissertation Posts
>>> If any of the posts from my dissertation are of interest to anyone let me know and I'll send a section with the correct editing and footnotes missing from these 'copy-and-paste' posts. <<<
Tim
Tim
Summary of God's Creative-Purpose
>>> From section 3 of my undergrad dissertation. <<<
3.1.1 God’s Purpose
The purpose of creation is to magnify the riches of God’s glory. If God does not seek His own glory then it follows that He must seek something created. Creation does not enjoy the perfections of God, and so God would be committing Himself to something other than the greatest good. This would be bizarre because God tells us not to seek anything but the highest good, to do so is idolatry. So to presume that God himself doesn’t seek the greatest good, namely Himself, is inconsistent and incorrect. Open Theism doesn’t subscribe to this, but gives us no very definite alternative either, However as noted above if God is not seeking Himself then he is seeking something created; which is inevitably idolatrous.
3.1.1 God’s Purpose
The purpose of creation is to magnify the riches of God’s glory. If God does not seek His own glory then it follows that He must seek something created. Creation does not enjoy the perfections of God, and so God would be committing Himself to something other than the greatest good. This would be bizarre because God tells us not to seek anything but the highest good, to do so is idolatry. So to presume that God himself doesn’t seek the greatest good, namely Himself, is inconsistent and incorrect. Open Theism doesn’t subscribe to this, but gives us no very definite alternative either, However as noted above if God is not seeking Himself then he is seeking something created; which is inevitably idolatrous.
God's Sovereignty and Open Theism
>>> This is yet another paste from section 4 of my undergrad dissertation. However this section is one of my key arguments against Open Theism. Namely, if God creates primarily for His glory he must be exhaustively sovereign, if he did not create for this purpose then he is guilty of idolatry. <<<
4.2 God’s Purpose and Sovereignty
If you deny the creative-purpose that God creates to magnify His glory then you must assert God is guilty of Idolatry. If you affirm the creative-purpose that God creates to magnify His glory then you must assert God is exhaustively sovereign.
Open Theism inadvertently denies this creative-purpose by allowing God’s glory to be subject to the deterministic choice of man. ‘God created for the sake of loving relationships.’ Therefore God is not seeking the greatest good, namely Himself, and must therefore be seeking something in creation; the freedom of man for instance. When man does this, God holds him guilty of idolatry, why then would God allow Himself to be guilty of this same sin? Of course we know that God does seek the greatest good, so does create to show His glory which renders an Open Theist position biblically bankrupt on this point.
However, an Open Theist cannot affirm this creative purpose, for to do so would mean affirming God’s exhaustive sovereignty. For if God allows anything to hinder His ultimate purpose then he values the thing hindering more than the purpose hindered, rendering it not His ultimate purpose. God must therefore have exhaustive sovereign control over creation. Again this challenges the fundamentals of the Open Theist position which claims a self-limited God. ‘The openness view, with its denial that God can know the free decisions and actions of moral beings, simply cannot hold the Gospel in [the] same way.’
4.2 God’s Purpose and Sovereignty
If you deny the creative-purpose that God creates to magnify His glory then you must assert God is guilty of Idolatry. If you affirm the creative-purpose that God creates to magnify His glory then you must assert God is exhaustively sovereign.
Open Theism inadvertently denies this creative-purpose by allowing God’s glory to be subject to the deterministic choice of man. ‘God created for the sake of loving relationships.’ Therefore God is not seeking the greatest good, namely Himself, and must therefore be seeking something in creation; the freedom of man for instance. When man does this, God holds him guilty of idolatry, why then would God allow Himself to be guilty of this same sin? Of course we know that God does seek the greatest good, so does create to show His glory which renders an Open Theist position biblically bankrupt on this point.
However, an Open Theist cannot affirm this creative purpose, for to do so would mean affirming God’s exhaustive sovereignty. For if God allows anything to hinder His ultimate purpose then he values the thing hindering more than the purpose hindered, rendering it not His ultimate purpose. God must therefore have exhaustive sovereign control over creation. Again this challenges the fundamentals of the Open Theist position which claims a self-limited God. ‘The openness view, with its denial that God can know the free decisions and actions of moral beings, simply cannot hold the Gospel in [the] same way.’
Rom. 9:22-23 and Open Theism (again).
>>>This is another copy and paste from section four("Against Open Theism") from my undergrad dissertation.<<<
4.1 Rom.9:22-23
No key Open Theist work expounds their theology in light of Rom.9:22-23 which is a serious defect. God’s purposes to reveal His glory in vv.22-23 require showing wrath and mercy as the result of ‘God’s determinate choice.’ An Open Theist systematic would have to give this choice to man, so that God’s glory being magnified is determined ultimately by the man’s choices. This increases human control and diminishes God’s control. This does not fit with God’s creative-purpose as he wouldn’t actively be seeking the greatest good but seeking human-freedom above His glory. It further doesn’t exegetically fit with the sovereign God of Rom.9 or the divine-preparer of vv.22-23.
God’s purpose in the passage is to show climatically His Glory; and for this purpose to be achieved he must sovereignly elect vessels for destruction and for mercy. This challenges Open Theism on two levels, first God is shown to be the divine-preparer and so must be behind human choice. Second, if God dynamically relates to the vessels to the degree Open Theists claim, then he is seeking this relational dynamic over the greatest good, the riches of His glory. This drastically distorts the text.
4.1 Rom.9:22-23
No key Open Theist work expounds their theology in light of Rom.9:22-23 which is a serious defect. God’s purposes to reveal His glory in vv.22-23 require showing wrath and mercy as the result of ‘God’s determinate choice.’ An Open Theist systematic would have to give this choice to man, so that God’s glory being magnified is determined ultimately by the man’s choices. This increases human control and diminishes God’s control. This does not fit with God’s creative-purpose as he wouldn’t actively be seeking the greatest good but seeking human-freedom above His glory. It further doesn’t exegetically fit with the sovereign God of Rom.9 or the divine-preparer of vv.22-23.
God’s purpose in the passage is to show climatically His Glory; and for this purpose to be achieved he must sovereignly elect vessels for destruction and for mercy. This challenges Open Theism on two levels, first God is shown to be the divine-preparer and so must be behind human choice. Second, if God dynamically relates to the vessels to the degree Open Theists claim, then he is seeking this relational dynamic over the greatest good, the riches of His glory. This drastically distorts the text.
'Wrath' throughout the Bible
>>>Again, this is simply copy and paste from my undergrad dissertation. This section served as an overview for biblical uses of the words most often translated 'wrath' (Hebrew words; ‘af, ‘ebrah, haron, quesef, hemah, and Greek words; orge, themos). Conclusions were drawn from this data, systematic evidence, and a detailed exegesis of Rom. 9. ... You may notice by reading it that this section was a particular victim of merciless word-cutting. I shall therefore provide a fuller account of my findings at a later date, that will include all the necessery references as blogger doesn't seem to allow for footnotes.<<<<
3.2.1 Biblical Data
Pentateuch
Wrath throughout the Pentateuch is against God’s rebellious people. It is totally-consuming and must be appeased by mediation and sacrifice. God’s wrath is avoided through mediation to make atonement. Wrath is shown in order to show God’s mercy, not because of mans righteousness but His promise.
History Books
Wrath is against Israel and other nations. It’s provoked through disobedience to/blasphemy against Yahweh. Wrath is the just response to sin and is avoided through repenting of people and mediating of leaders. Sometimes there is no hope for turning away wrath; God however in His mercy secures a Remnant to receive His promise.
Poetry
Job sees God’s wrath against Himself as just, even if inexplicable. The Psalms present God’s wrath as just and against the wicked, and appeaseable through repentance. It is never a praised characteristic, His wrath-bringing justice however is.
Prophecy
Isaiah expounds wrath against nations which is mercifully appeased resulting in the fulfilment of His promises. Jeremiah speaks of disobedience and subsequent unavoidable wrath with the other nations. However God subsequently shows mercy to Israel and wrath upon Israel’s oppressive nations, (reflected further in Lamentations.) God’s wrath is primarily against other nations in Ezekiel. God’s character is wrathful throughout the minor-prophets, however is equated with His just day of wrath and His mercy.
Gospels
Wrath is equated with God’s final judgement against ungodliness and is on those who do not believe in the Son.
Pauline Epistles
God’s wrath is equated with final judgement which some are saved from through God’s mercy.
General Epistles
Hebrews: wrath is the characteristic which prompts God to swear judgement in comparison to those shown mercy. Revelation: God’s wrath is final judgement through the Son on the fallen world whose names are not in the book of life.
3.2.1 Biblical Data
Pentateuch
Wrath throughout the Pentateuch is against God’s rebellious people. It is totally-consuming and must be appeased by mediation and sacrifice. God’s wrath is avoided through mediation to make atonement. Wrath is shown in order to show God’s mercy, not because of mans righteousness but His promise.
History Books
Wrath is against Israel and other nations. It’s provoked through disobedience to/blasphemy against Yahweh. Wrath is the just response to sin and is avoided through repenting of people and mediating of leaders. Sometimes there is no hope for turning away wrath; God however in His mercy secures a Remnant to receive His promise.
Poetry
Job sees God’s wrath against Himself as just, even if inexplicable. The Psalms present God’s wrath as just and against the wicked, and appeaseable through repentance. It is never a praised characteristic, His wrath-bringing justice however is.
Prophecy
Isaiah expounds wrath against nations which is mercifully appeased resulting in the fulfilment of His promises. Jeremiah speaks of disobedience and subsequent unavoidable wrath with the other nations. However God subsequently shows mercy to Israel and wrath upon Israel’s oppressive nations, (reflected further in Lamentations.) God’s wrath is primarily against other nations in Ezekiel. God’s character is wrathful throughout the minor-prophets, however is equated with His just day of wrath and His mercy.
Gospels
Wrath is equated with God’s final judgement against ungodliness and is on those who do not believe in the Son.
Pauline Epistles
God’s wrath is equated with final judgement which some are saved from through God’s mercy.
General Epistles
Hebrews: wrath is the characteristic which prompts God to swear judgement in comparison to those shown mercy. Revelation: God’s wrath is final judgement through the Son on the fallen world whose names are not in the book of life.
Thursday, March 01, 2007
God's Sovereignty and Man's Responsibility
This is simply a copy and paste of the Appendix to my undergrad dissertation which has recently been marked. I hope it clarifies some remarks made in posts over the last year around this topic.
APPENDIX
God’s sovereignty and Man’s responsibility.
Dynamic divine dualism appears throughout scripture; namely (and seemingly paradoxically) God is totally sovereign, and man is totally responsible. This appendix will not attempt an in-depth look at this doctrine but make some observations.
First, both God and man enact their wills on the same circumstance yet have opposite values in doing so throughout scripture. For instance Gen.50:20 ‘You meant it for evil, God meant it for Good.’ Second, much of God’s counsel is hidden; so although this dualism seems inexplicable, it is not impossible. Third, this dualism is accountable to the fullness of God, as such much be just, holy, and righteous. Forth, God is just in holding man accountable throughout this dualism. Fifth, this dualism secures mans ‘freedom’ relational dynamic in the Spirit through means of grace. This is seen for example, in Jude. v.21 states keep yourselves in the love of God (specifically talking about prayer), while v.24 states to him who is able to keep you. The means of grace God the keeper uses, is the prayer of the saints to be kept. Sixth, and finally, this dualism is personified in the incarnation; Jesus dynamically reacts to His circumstances/surroundings, yet He does nothing the Father doesn’t do.
This dualism secures mans biblical freedom without selling out God’s sovereignty and grace; and it secures God’s righteous punishment for sin.
APPENDIX
God’s sovereignty and Man’s responsibility.
Dynamic divine dualism appears throughout scripture; namely (and seemingly paradoxically) God is totally sovereign, and man is totally responsible. This appendix will not attempt an in-depth look at this doctrine but make some observations.
First, both God and man enact their wills on the same circumstance yet have opposite values in doing so throughout scripture. For instance Gen.50:20 ‘You meant it for evil, God meant it for Good.’ Second, much of God’s counsel is hidden; so although this dualism seems inexplicable, it is not impossible. Third, this dualism is accountable to the fullness of God, as such much be just, holy, and righteous. Forth, God is just in holding man accountable throughout this dualism. Fifth, this dualism secures mans ‘freedom’ relational dynamic in the Spirit through means of grace. This is seen for example, in Jude. v.21 states keep yourselves in the love of God (specifically talking about prayer), while v.24 states to him who is able to keep you. The means of grace God the keeper uses, is the prayer of the saints to be kept. Sixth, and finally, this dualism is personified in the incarnation; Jesus dynamically reacts to His circumstances/surroundings, yet He does nothing the Father doesn’t do.
This dualism secures mans biblical freedom without selling out God’s sovereignty and grace; and it secures God’s righteous punishment for sin.
The 'Filling of the Spirit' in the Old Testament (S1.2)
The Filling of the Spirit in the Old Testament
This post is to present some OT evidence for the theory presented in S1.1 below, namely, being filled with the spirit gives special empowering of an individual or a Church for a particular ministry. To clarify the disctinctions between being 'filled' at conversion and subsequent 'fillings' (what I'm talking about here from the OT), see S1.1.
Exodus 31-35.
Bazalel; an Israelite from the tribe of Judah was filled with the Spirit which manifested itself in the ability of crafts and knowledge in order to build the tabernacle. (See 31:3-11; 35:30-35). Note he was already a member of God’s covenant people and his being filled with the Spirit manifested itself in particular ways not generalisable to the whole people.
Judges 6-7
Covenant member Gideon, after he is called and confesses his allegiance to the LORD is subsequently ‘filled with the Spirit’ which empowers him to call followers to himself to defeat the enemies of Israel. (See 6:34)
Judges 14-15
Samson, chosen by God before he was born (See Ch.13), before he was called to judge was ‘filled with the Spirit’ which manifested itself by defeating the Lion (14:6). Further, he is filled with the Spirit which gave him a righteous anger to carry out retribution against the men of Ashkelon (14:19-12). Finally, Samson is filled with the Spirit in order to defeat the Philistines in 15:14-16.
1 Samuel 10
Saul is anointed king and Samuel tells him that he will be filled with the Spirit and that would manifest itself in prophecy. (12:6-8).
This post is to present some OT evidence for the theory presented in S1.1 below, namely, being filled with the spirit gives special empowering of an individual or a Church for a particular ministry. To clarify the disctinctions between being 'filled' at conversion and subsequent 'fillings' (what I'm talking about here from the OT), see S1.1.
Exodus 31-35.
Bazalel; an Israelite from the tribe of Judah was filled with the Spirit which manifested itself in the ability of crafts and knowledge in order to build the tabernacle. (See 31:3-11; 35:30-35). Note he was already a member of God’s covenant people and his being filled with the Spirit manifested itself in particular ways not generalisable to the whole people.
Judges 6-7
Covenant member Gideon, after he is called and confesses his allegiance to the LORD is subsequently ‘filled with the Spirit’ which empowers him to call followers to himself to defeat the enemies of Israel. (See 6:34)
Judges 14-15
Samson, chosen by God before he was born (See Ch.13), before he was called to judge was ‘filled with the Spirit’ which manifested itself by defeating the Lion (14:6). Further, he is filled with the Spirit which gave him a righteous anger to carry out retribution against the men of Ashkelon (14:19-12). Finally, Samson is filled with the Spirit in order to defeat the Philistines in 15:14-16.
1 Samuel 10
Saul is anointed king and Samuel tells him that he will be filled with the Spirit and that would manifest itself in prophecy. (12:6-8).
Saturday, February 10, 2007
'Being Filled With the Spirit.' (S1.1)
‘Being Filled With the Spirit’
I’ve recently met more cessationalist views of the work of the Holy Spirit as presented in the charismata in the New Testament. They have often run along the lines of: ‘charismatic theology, however ‘reformed,’ is unbiblical, inconsistent with revelation, and ecclesiastically dangerous.’ I attempt in these next few posts to present a very brief and humble biblical argument for the continuance of charismata ministry of the Holy Spirit in the Church today. This post shall focus on the idea of being ‘filled with the Spirit’ as presented throughout the New Testament.
To clarify: I do not believe in ‘second-baptism’ or ‘second-blessing’ experiences, otherwise known as a subsequent baptism of/in the Holy Spirit resulting in tongue speaking. To be filled with the Spirit is only twice linked to Holy Spirit Baptism; that is at initial conversion, or on the day of Pentecost. The former happens once, the latter has happened once.
Being filled with the Spirit in the New Testament has several forms. One of the most obviously agreeable is that being filled with the Spirit is a trait of the Godly believer. Such as Stephan (Acts 6:3-5; 7:55), Barnabas (Acts 11:24), the disciples (Acts 13:52), and Jesus Himself (Luke 4:1). However other New Testament uses of being ‘filled with the Spirit’ refers to the special empowering of an individual or a Church for a particular ministry.
This second use is obviously more debated. Let me set out why I believe this to be a genuine filling of the Spirit in the New Testament from some Scripture passages.
Acts 9. Paul after his dramatic conversion is filled with the Holy Spirit (v.17) to prepare him for his coming ministry. Note, Paul is again ‘filled with the Holy Spirit’ to speak to Elymas in Acts 13:9.
Luke 1. John the Baptist is filled with the Spirit from Birth (vv.15-17) for his lifetime of ministry. Further, believing Elizabeth is ‘filled with the Spirit’ when her Baby, John jumped in her womb (v.41). Zechariah is also ‘filled with the Holy Spirit’ as he prophesied (v.67).
Acts 4. Peter is full of the Spirit from Pentecost, and is already a Jesus-chosen believer and so full of the Holy Spirit (Cf. John 20:22), and yet here he is ‘filled with the Spirit’ (v.8) to speak to the Rulers. Furthermore, all the believers were ‘filled with the Holy Spirit’ to such an extent the meeting place was shaken (v.31).
Therefore I conclude that being ‘filled with the Holy Spirit’ is also something according to the New Testament that happens post-conversion as an empowering unto a form of ministry. The big question however is to what extent does this apply to the wider Church outside the apostolic era?
I argue that several Pauline texts show us his desire for the believing Churches to whom he ministers to be ‘filled with the Holy Spirit.’ And unless we jump though hermeneutical hoops, should be applied to the wider Church today. I shall again set out briefly my beliefs for this through some scripture passages.
Ephesians 5. Paul instructs the Church not to be ‘drunk with wine’ but ‘be filled with the Spirit’ (v.18). Some observations:
First, we would apply not to be drunk from the pulpit and I assume I hope that we would apply Paul’s alternative ‘to be filled with the Spirit’ also; i.e. deriving our application directly from the text. However, note that this is teaching the Church of assumed believers to be filled with the Spirit post conversion.
Second, in this case, the Spirit’s manifestation in the Church once filled is in ‘psalms, hymns, and spiritual songs, singing and making melody to the Lord with all your heart, giving thanks to the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ’ (vv.19-21). This surely is the marks of a healthy and Christ-centred New Testament Church? If so then it depends on teaching a congregation to be ‘filled with the Holy Spirit.’
Third, this filling (v.18) is directly linked to the ideal Church practice (vv.19-21) in such a way that suggests the heart overflowing into praise and submission comes from a filling of the Spirit in the hearts of converted believers who are already full of the Holy Spirit. Being continually filled is what prompts and empowers ideal church practice of praise and submission.
Forth, and perhaps should be first, is that ‘be filled with the Spirit’ (v.18) is not just a good idea, but a biblical, Pauline, inspired command to those already fully filled.
1. Thess. 4. The continual giving of the Spirit is linked to the continual perusal of holiness and purity. The Greek tense would seem to affirm a present continuous work of the giving of the Spirit ‘into’ (eis) the believer. In this text, it would seem that a continual receiving of the Spirit is a divinely necessary provision to fight sexual immorality and preserve the individual holiness of the already Spirit-filled believer. And so we apply to our Churches, fight sexual immorality and seek holiness by the continual grace-gift of being continually filled with the Spirit.
Galatians 3. The Galatians had received the Spirit (v.2) and the supply of that Spirit is directly linked to the working of miracles within the Church (v.5). So the miracles done among the Galatians was the direct result of them receiving the Spirit. The Spirit in Galatians 3 is accompanied by the working of miracles in the Church. So two things; first, Those who received the Spirit are continually supplied in the Spirit post originally filling (vv.2-5). Second, there seems to be a direct link between the receiving of the Spirit, and the workings of miracles in the Church. Applying this, Paul encourages the Galatians to continue in the Spirit in which they began in, and this is the same Spirit which works miracles. So if we take this application from the text, when we apply seeking a salvation through grace sustained faith and not works, we should not turn a blind eye to the Spirits supply manifested in the working of miracles in our Churches. (N.b. ‘the working of miracles and biblical discernment’ will be a post to follow).
I conclude from these texts alone(note, there are others, not least 1 Cor. 12 and 14) that a believer who is filled to burst with the Holy Spirit from conversion can be continually filled so-to-speak with the Holy Spirit beyond limit. Further this is a divine command which results in ideal Church practice, in Godly worship, in personal holiness, in assurance of faith, and in the working of miracles in the Church. To be filled with the Spirit according to the New Testament refers to the once filled at conversion and the continual filling throughout life in the flesh and in the body of the Church. This is not only a ‘good idea’ but a command which must be heeded to seek the fullness of obedience in Church ministry and individual holiness and Christlikeness.
You will notice that I haven’t given a theology of what subsequent being filled with the Spirit ‘looks like.’ This will be for another time, the focus of this post is to show evidence for a continual filling of the Spirit post conversion which is not second-baptism. However a couple of things are clear; first, being filled is tangible and outside simple cognitive practice. Second, it results in a physical change of the person(s). Third, it is Christ-centred and as such leads to His praise, submission, and longing to be more like Him. Forth, it cannot be concluded from these texts that it is limited to what happens when you read Scripture, i.e. Being continually filled probably does not equal in full, reading your Bible more, or more prayerfully. (However this certainly has a part to play in being continually filled).
Thanks for reading this basic outline of my theology on being ‘Filled with the Spirit’ as I see it presented in the New Testament! I aim to post more on this topic to show I feel I am consistently both reformed and charismatic in my beliefs and practices and how I see both interrelating in Scripture. Subsequent posts should include Old Testament evidence for being continually filled with the Spirit; An outline of Spiritual Gifts and their use; biblical obedience to the full use of the body and the charismata; biblical discernment and various gifts.
God bless! And may you be continually filled with the Spirit and empowered unto every good work prepared for you to do!
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