Category Archives: Bible & Theology

Girl resurrected

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By me kings reign

via Passage: Proverbs 8:15 (ESV Bible Online).

So says Lady Wisdom in a book by King Solomon to his son. Knowing this, we can see why Paul portrays the new covenant, brought about through death and resurrection, as the onset of adulthood and freedom.

Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise. I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, but he is under guardians and managers until the date set by his father. In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.

“Sons” here is intended in contrast to both “slaves” and “children.” We have inherited freedom. But freedom in the Bible is not a libertarian concept. One becomes free because one becomes enthroned.

The hand of the diligent will rule,
while the slothful will be put to forced labor (Proverbs 12.24).

So for us, if we are no longer under the elements, we are over them. Christ is enthroned and we are his people, friends, counselors, co-rulers.

Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?

Thus we can now no longer be ruled by our passions. We must be in control of our spirits

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another. But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become conceited, provoking one another, envying one another.

Lady Wisdom is our companion for resurrection life.

Credit the visible church to grace, not nature

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Why can’t genuine Christian piety be ordinary?

In the case of the church, what is ordinary is actually extraordinary. If you start with the supposition that people are sinners and in rebellion against God, and then find a gathering of believers for a worship service, you may actually think that something remarkable has happened in the lives of these people. And if you consider that most Americans don’t know how to sing independently of singing along with the radio or Ipod, and then you see people on Sunday holding hymnals singing praise to God, you may actually be struck by how extraordinary congregational song is. And if you think about the history of the Christian church and recognize how prone she is to error and unfaithfulness, and then you find a communion that is orthodox in its teaching and sane in its worship, you may be tempted to think that you have experienced a taste of heaven.

via Old Life Theological Society » Blog Archive » The Church Is Revival.

No kidding, Peter

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So far as I have been able to find, the Westminster Confession never once uses the distinction of law and gospel as many theologians today use it, as a distinction between two “principles” of life. Nor does it introduce this distinction to describe the difference between the Covenant of Works and the Covenant of Grace.

Rather, where the distinction appears, it refers to the distinction between the age of the law and the age of the gospel. To be “under the gospel” in Confessional terminology is simply to live after Jesus.

via Peter J. Leithart » Blog Archive » Law/Gospel.

Yeah, I’ve read that somewhere before.

Stop abusing Luke 13.1-5!

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There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.”

This is not about “random” natural disasters.

Getting killed by Roman soldiers may have been a wicked use of power on the part of Pilate, but it wasn’t “random” like an earthquake or a tsunami.

The Tower of Siloam could be part of an earthquake, but that is doubtful because then it wouldn’t stand out in the people’s memories. Other buildings would have fallen. Architectural flaw? Over capacity?

I don’t know.

But I do know that Jesus didn’t use it to preach a generic message about how we are all under the curse of sin (Genesis 3) and we are all headed for judgment and need to repent before our life in this world is ended.

It would have been fine if he had done so. The theology works. But he didn’t.

He didn’t.

To begin with, Jesus is not predicting that everyone is going to perish if they refuse to repent. He is more specific than that.

Everyone will be killed by Roman soldiers. Everyone will be crushed by collapsing buildings in Jerusalem.

He doesn’t say, “unless you repent, you will all also perish.” No, he says, “unless you repent, you will all likewise perish.”

As in, the same way.

And nothing in the surrounding context allows us to think that Jesus is addressing the universal human need to be reconciled to God before one’s life on earth ends. It is a true doctrine, but he is not teaching it here. He is teaching about how Israel the nation is headed for a national judgment.

Look at the passage as a whole:

He also said to the crowds, “When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?

“And why do you not judge for yourselves what is right? As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will never get out until you have paid the very last penny.”

There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.”

And he told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down.’”

None of this is about going to heaven or hell when you die. It is about the nation about to be judged because it won’t repent. The signs are in the sky but no one cares. They are headed to a confrontation they can’t win, but they refuse to make peace with their adversary. They aren’t bearing fruit but they aren’t worried about being cut down.

Israel was not bearing fruit.

Who was going to judge Israel? What was the judgment going to look like?

Easy. Jesus tells us exactly what the judgment will be. It will be slaughter by the edge of the sword by Roman soldiers in Galilee. It will be people crushed under collapsing buildings in Jerusalem (“Not one stone left upon another,” in one case).

Is this hard to see? Is this not exactly what the Word of God says?

And so Luke tells us elsewhere:

And when he drew near and saw the city, he wept over it, saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”

And then again we see it:

But they all cried out together, “Away with this man, and release to us Barabbas”— a man who had been thrown into prison for an insurrection started in the city and for murder. Pilate addressed them once more, desiring to release Jesus, but they kept shouting, “Crucify, crucify him!” A third time he said to them, “Why, what evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted. He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. And there followed him a great multitude of the people and of women who were mourning and lamenting for him. But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ For if they do these things when the wood is green, what will happen when it is dry?”

What will happen when their children all grew up to turn into Barabbasses? Would there be anyone left to substitute for them and die for their crimes? No. They would all be crucified. As Josephus wrote a generation later:

So the soldiers, out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest, when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.

So Luke 13.1-5 is not about generic sin or generic final judgment. It is about this story of how God’s people, who thought they were being faithful, were actually trading in their duty to bear real fruit for a rationalization for hatred of the nations and rebellion against their empire. This should be a warning to God’s people now, that just because they can claim to pay attention to Scripture, and to faithfully preach his wrath, it doesn’t mean they are necessarily actually being faithful.

Spurgeon on making oneself one’s best weapon

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Every workman knows the necessity of keeping his tools in a good state of repair, for “if the iron be blunt, and he do not whet the edge, then must he put to more strength.” If the workman lose the edge from his adze, he knows that there will be a greater draught upon his energies, or his work will be badly done. Michael Angelo, the elect of the fine arts, understood so well the importance of his tools, that he always made his own brushes with his own hands, and in this he gives us an illustration of the God of grace, who with special care fashions for himself all true ministers. It is true that the Lord, like Quintin Matsys in the story of the Antwerp well-cover, can work with the faultiest kind of instrumentality, as he does when he occasionally makes very foolish preaching to be useful in conversion; and he can even work without agents, as he does when he saves men without a preacher at all, applying the word directly by his Holy Spirit; but we cannot regard God’s absolutely sovereign acts as a rule for our action. He may, in his own absoluteness, do as pleases him best, but we must act as his plainer dispensations instruct us; and one of the facts which is clear enough is this, that the Lord usually adapts means to ends, from which the plain lesson is, that we shall be likely to accomplish most when we are in the best spiritual condition; or in other words, we shall usually do our Lord’s work best when our gifts and graces are in good order, and we shall do worst when they are most out of trim. This is a practical truth for our guidance, when the Lord makes exceptions, they do but prove the rule.

We are, in a certain sense, our own tools, and therefore must keep ourselves in order. If I want to preach the gospel, I can only use my own voice; therefore I must train my vocal powers. I can only think with my own brains, and feel with my own heart, and therefore I must educate my intellectual and emotional faculties. I can only weep and agonise for souls in my own renewed nature, therefore must I watchfully maintain the tenderness which was in Christ Jesus. It will be in vain for me to stock my library, or organise societies, or project schemes, if I neglect the culture of myself; for books, and agencies, and systems, are only remotely the instruments of my holy calling; my own spirit, soul, and body, are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle axe and weapons of war. M’Cheyne, writing to a ministerial friend, who was travelling with a view to perfecting himself in the German tongue, used language identical with our own:—” I know you will apply hard to German, but do not forget the culture of the inner man—I mean of the heart. How diligently the cavalry officer keeps his sabre clean and sharp; every stain he rubs off with the greatest care. Remember you are God’s sword, his instrument—I trust, a chosen vessel unto him to bear his name. In great measure, according to the purity and perfection of the instrument, will be the success. It is not great talents God blesses so much as likeness to Jesus. A holy minister is an awful weapon in the hand of God.”

–From his Lectures to my Students

See also my recent quotation from Cornelius Van Til.

And also my post on the Great Commission to one’s mouth, hands and feet.

The Second Adam must suffer

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The Son of Man must suffer, for is he not the Son of Man? Christ takes Man upon him where he finds him, not in immortality, but in corruption, not in paradise, but expelled and in the wilderness. Adam is tempted in paradise, and then driven forth; Christ is first driven forth, then tempted, for he begins where Adam is, not where Adam was…. It is not enough that Christ should suffer Adam’s temptation and vanquish it; he must suffer Adam’s death besides, and vanquish that. — Austin Farrer, A Study in Saint Mark, 280.

via Kata Iwannhn » Jesus in the Wilderness (Mk 1:12-13).

An important book for calvinists to read

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Still it is insisted, that exhortations are vain, warnings superfluous, and rebukes absurd, if the sinner possesses not the power to obey. When similar objections were urged against Augustine, he was obliged to write his book, De Correptione et Gratia, where he has fully disposed of them. The substance of his answer to his opponents is this: “O, man! learn from the precept what you ought to do; learn from correction, that it is your own fault you have not the power; and learn in prayer, whence it is that you may receive the power.” Very similar is the argument of his book, De Spiritu et Litera, in which he shows that God does not measure the precepts of his law by human strength, but, after ordering what is right, freely bestows on his elect the power of fulfilling it. The subject, indeed, does not require a long discussion. For we are not singular in our doctrine, but have Christ and all his apostles with us. Let our opponents, then, consider how they are to come off victorious in a contest which they wage with such antagonists. Christ declares, “without me ye can do nothing,” (John 15: 5) Does he the less censure and chastise those who, without him, did wickedly? Does he the less exhort every man to be intent on good works? How severely does Paul inveigh against the Corinthians for want of charity, (1Co 3: 3) and yet at the same time, he prays that charity may be given them by the Lord. In the Epistle to the Romans, he declares that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” (Rom 9: 16) Still he ceases not to warn, exhort, and rebuke them. Why then do they not expostulate with God for making sport with men, by demanding of them things which he alone can give, and chastising them for faults committed through want of his grace? Why do they not admonish Paul to spare those who have it not in their power to will or to run, unless the mercy of God, which has forsaken them, precede? As if the doctrine were not founded on the strongest reason – reason which no serious inquirer can fail to perceive. The extent to which doctrine, and exhortation, and rebuke, are in themselves able to change the mind, is indicated by Paul when he says, “Neither is he that planteth any thing, neither he that watereth; but God that giveth the increase,” (1Co 3: 7) in like manner, we see that Moses delivers the precepts of the Law under a heavy sanction, and that the prophets strongly urge and threaten transgressors though they at the same time confess, that men are wise only when an understanding heart is given them; that it is the proper work of God to circumcise the heart, and to change it from stone into flesh; to write his law on their inward parts; in short, to renew souls so as to give efficacy to doctrine

Institutes, Book 2, Chapter 5

Translating it from the Latin, Augustine’s book is entitled either On Admonition and Grace or On Rebuke and Grace. It is widely available on the web.

Calvin is right to think of it so highly.

Conditional promises (a repost from April 2002)

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When people hear that God’s covenant with us in Christ is conditional they sometimes act like you’re trying to scare them. Yes, some aspects can be frightening. For example:

Then a man of God came to Eli and said to him, “Thus says the LORD, ‘Did I not indeed reveal Myself to the house of your father when they were in Egypt in bondage to Pharaoh’s house? Did I not choose them from all the tribes of Israel to be My priests, to go up to My altar, to burn incense, to carry an ephod before Me; and did I not give to the house of your father all the fire offerings of the sons of Israel? Why do you kick at My sacrifice and at My offering which I have commanded in My dwelling, and honor your sons above Me, by making yourselves fat with the choicest of every offering of My people Israel?’ Therefore the LORD God of Israel declares, ‘I did indeed say that your house and the house of your father should walk before Me forever’; but now the LORD declares, ‘Far be it from Me–for those who honor Me I will honor, and those who despise Me will be lightly esteemed. Behold, the days are coming when I will break your strength and the strength of your father’s house so that there will not be an old man in your house. You will see the distress of My dwelling, in spite of all the good that I do for Israel; and an old man will not be in your house forever. Yet I will not cut off every man of yours from My altar so that your eyes will fail from weeping and your soul grieve, and all the increase of your house will die in the prime of life. This will be the sign to you which will come concerning your two sons, Hophni and Phinehas: on the same day both of them will die. But I will raise up for Myself a faithful priest who will do according to what is in My heart and in My soul; and I will build him an enduring house, and he will walk before My anointed always. Everyone who is left in your house will come and bow down to him for a piece of silver or a loaf of bread and say, “Please assign me to one of the priest’s offices so that I may eat a piece of bread”‘” (First Samuel 2.27-36).

So here God made a promises and now recants it. Eli doesn’t get to keep the privileges God promised him because he has violated the terms of God’s covenant. As I said: frightening. But there is another aspect that needs to be considered:

Now the word of the LORD came to Jonah the second time, saying, “Arise, go to Nineveh the great city and proclaim to it the proclamation which I am going to tell you.” So Jonah arose and went to Nineveh according to the word of the LORD. Now Nineveh was an exceedingly great city, a three days’ walk. Then Jonah began to go through the city one day’s walk; and he cried out and said, “Yet forty days and Nineveh will be overthrown.” Then the people of Nineveh believed in God; and they called a fast and put on sackcloth from the greatest to the least of them. When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes. He issued a proclamation and it said, “In Nineveh by the decree of the king and his nobles: Do not let man, beast, herd, or flock taste a thing. Do not let them eat or drink water. But both man and beast must be covered with sackcloth; and let men call on God earnestly that each may turn from his wicked way and from the violence which is in his hands. Who knows, God may turn and relent and withdraw His burning anger so that we will not perish.” When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it (Jonah 3).

God’s declaration through Jonah was that, in forty days, they would all be corpses. He doesn’t say that the destruction will come if they continue in sin or unless they repent, but nevertheless, the judgment is conditional. They repent and God spares them.

Would anyone have it any other way?

The condition, ultimately, comes down to faith. Eli showed an unbelieving attitude by his behavior (though I trust not entirely so). The king and people of Ninevah believed God by believing Jonah’s message.

Cornelius Van Til on Self Realization & the Kingdom of God

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The Kingdom of God as Man’s Summum Bonum

We need all this background in order to understand what is meant by saying that the kingdom of God is man’s summum bonum. By this term kingdom of God we mean the realized program of God for man. We would think of man as (a) adopting for himself this program of God as his own ideal and as (b) setting and keeping his powers in motion in order to reach that goal that has been set for him and that he has set for himself. We propose then briefly to look at this program which God has set for man and which man should have set for himself.

The most important aspect of this program is surely that man should realize himself as God’s vicegerent in history. Man was created God’s vicegerent and he must realize himself as God’s vicegerent. There is no contradiction between these two statements. Man was created a character and yet had to make himself ever more of a character. So we may say that man was created a king in order that he might become more of a king than he was. We may see what this means first in the individual, and secondly, for society.

The Individual

For the individual man the ethical ideal is that of self-realization. Let us first see why this should be so, and secondly, what it means in detail.

That the ethical ideal for man should be self-realization follows from the central place given him in this universe. God made all things in the universe for himself, that is, for his own glory. But not all things can reflect his glory self-consciously. Yet it is self-conscious glorification that is the highest kind of glorification. Accordingly, God put all things in this universe into covenant relations with one another. He made man the head of creation. Accordingly, the flowers of the field glorified God directly and unconsciously, but also indirectly and consciously through man. Man was to gather up into the prism of his self-conscious activity all the manifold manifestations of the glory of God in order to make on central self-conscious sacrifice of it all to God.

If man was to perform this, his God-given task, he must himself be a fit instrument for this work. He was made a fit instrument for this work, but he must also make himself an ever better instrument for this work. He must will to develop his intellect in order to grasp more comprehensively the wealth of the manifestation of the glory of God in this world. He must will to be an ever better prophet than he already is. He must will to develop his aesthetic capacity, that is, his capacity of appreciation; he must will to be be an even better priest than he already is. Finally, he must will to will the will of God for the whole world; he must become an ever better king than he already is. For this reason then the primary ethical duty of man is self-realization. Through self-realization man makes himself the king of the earth, and if he is truly the king of the earth then God is truly the king of the universe, since it is as God’s creature, as God’s vicegerent, that man must seek to develop himself as king. When man becomes truly the king of the universe the kingdom o f God is realized, and when the kingdom of God is realized, God is glorified.

Self Realization

But what then, in more detail, is involved in this goal of self-realization that man must set for himself? We can bring this out by working out the idea expressed above, when we said that man must learn to will the will of God. Man must work out his own will, that is, he must develop his own will first of all. Man’s will needs to become increasingly spontaneous in its reactivity. Man was created so that he spontaneously served God. For this reason he must grow in spontaneity. Whatever God has placed within man by way of activity must also be regarded by him as a capacity to be developed. Man was not created merely with a will to will the will of God. In his heart there was an inmost desire to serve God. But just because mas was created with this will, God wants man to develop this will.

In the second place, man’s will needs to become increasingly fixed in its self-determination. In other words, man must needs develop the backbone of his will. Not as though man was created a volitional amoeba, which had to pass through the invertebrate stage before it finally acquired a backbone. Man was created a self. He was the creature of an absolute self and could not be otherwise created than as a self. But for this very reason again man had to develop his self-determination. Man’s God is absolutely self-determinate; man will be God-like in proportion that he becomes self-determining and self-determinate under God. In proportion that man develops his self-determination does he develop God’s determination or plan for his kingdom on earth. God accomplishes his plans through self-determined characters. An unstable man would be useless in the kingdom of God.

In the third place, man’s will must increase in momentum. Man’s will would naturally increase in momentum in proportion that it increased in spontaneity and self-determinateness. Yet the point of momentum must be separately mentioned. As man approaches his ideal, the realization of the kingdom of God, the area of his activity naturally enlarges itself. Just as the manager of a growing business needs to increase with his business in alertness, stability, and comprehensiveness of decision, so man, with the development of his progress toward his ideal, would have to develop momentum in order to meet his ever increasing responsibility.

–From the not-a-book Christian Theistic Ethics, Vol III of In Defense of the Faith, pages 44-46.

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Given judgment

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As I looked, this horn made war with the saints and prevailed over them, until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom.

via Passage: Daniel 7 (ESV Bible Online).

Everything about this passage indicates that a verdict is given to the saints. They are justified.

The Aramaic could conceivably bear the idea that the saints are given the authority to judge (“and judgment was given to the saints”). But that would be a real violation of the intent of the text….

And then the Apostle John comes along and tells us:

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Looks like John thought the Aramaic possibilities were significant!