DURABLE DATA

Where do pastors come from?

2011-11-29T14:47:00.000-08:00

No this is not a "stork" question. In one the classes I just finished teaching (Pastoral Leadership), I posed the question, where does the Biblical office of pastor come from? Not as "descendants" of either priests or prophets, but rather from the elders and rabbis of the synagogue. My notes are below:

From Priests and Prophets to Rabbis and Pastors

Priesthood

The essential function of a priest is to make offering to God for the forgiveness of sin based on prior divine command. Priesthood always has an “upward” movement.

Pre-Israel

Noah (Genesis 8:20)

Abraham (Genesis 22:13)

Melchizedek (Genesis 14:18)

The Levitical Priesthood

Confined to Levites, Aaron’s descendants (Exodus 28:1-3)

“Charismatic” priestly functions

Gideon (Judges 6:24, 26)

Men of Beth-Shemesh (1 Samuel 6:14-15)

Samuel (1 Samuel 7:9)

David (2 Samuel 6:13, 17)

Elijah (1 Kings 18:23m 32-38)

Second Temple Judaism

Under Pharisaic influence and Sadducee control, the cultus began tightly controlled, although (ironically) the Aaronic descent of the high priesthood was discarded.

The picture of the temple priesthood is nearly uniformly negative. For an exception, see Acts 6:7.

Christ our High Priest

This is the major note of the NT regarding priesthood. Christ's priesthood is a major theme in Hebrews (2:14-18; 4:14-16; 5:1-10; 7:9, 10, 18; cf. John 1:28, John 17). His priesthood is compared to that of Melchizedek (see above) in that it is not reliant on Levitical descent.

Priesthood of Believers

The minor note about NT priesthood in the NT is that all believers are now proclaimed to be priests: see Romans 12:1-2, 1 Peter 2:4-5, 9-10. This encompasses both direct access to God (without a human priest as intermediary) as well as the extension of the role of intermediary for others.

The Priesthood of Paul

There is but one passage which compares the priesthood to NT pastoral work (Romans 15:15-17):

¹⁵But on some points I have written to you very boldly by way of reminder, because of the grace given me by God ¹⁶to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. ¹⁷In Christ Jesus, then, I have reason to be proud of my work for God.

But Paul’s conception is inseparable from the general blessing of priesthood (see 1 Peter 2) than to any conception of NT pastoral priesthood.

The Prophetic Office

The essential function of a prophet is to speak for God to the people, usually calling people to adhere to prior divine revelation. Prophecy always has a “downward” movement.

Old Testament

Abraham (Genesis 20:7)

Moses (Numbers 12:6; see Deuteronomy 18:15)

Judges-Samuel

Deborah (4:4)

Silent Era (1 Samuel 3:1)

Renewal of prophecy (1 Samuel 2-3)

School of the Prophets (1 Samuel 19:18, 20:1)

Prophets during the Kings Era

Samuel, Nathan, Gad, Abijah, Shemaiah

Elijah, Elisha

Writing Prophets

Isaiah, Jeremiah, Ezekiel, Daniel and the 12

A Second Silent Era

New Testament

John the Baptist (John 1:19-29)

Jesus the Prophet

Prophets after Pentecost

Paul (Acts 16:6, 18:9, 22:17, 27:23)

Agabus (Acts 11:27, 21:10)

Daughters of Philip (21:9)

In NT letters (1 Corinthians 14: esp. 14:29; cf. 1 John 4:1)

The prophetic office is a better model for pastoral ministry, but has certain limitations. The prophetic gift is at most a partial component of pastoring and is never equated with pastoral offices or gifts. Prophecy in terms of direct speaking on behalf of God is never equated to pastoring (even if we acknowledge Grudem’s observations on the NT prophetic gift).

From Rabbi to Pastor

The office of Rabbi developed in the intertestamental era. Jews needed a worship setting apart from the Temple; the synagogue began as an expediency due to the exile. Rabbi means "my great one"; the title was once used of masters by slaves. See Matthew 23:7. Rabbi was often translated as didaskalos, "teacher" (see Matthew 23:8, John 1:38, 49). John the Baptist was called Rabbi (John 3:26) as well as Christ Himself (John 1:49, 6:25)

Jesus forbade its use among His followers (Matthew 23:8).

It is evident that the synagogue structure provided the template for the early church (see James 2:2). Acts 20:17, 28 show us that elder = overseers = pastor (shepherd). “Elder” is the preferred term in Jewish circles and “overseers” in Gentile circles, while “shepherd” works in both contexts. Paul brackets “pastors and teachers” in Ephesians 4:11.

Characteristics of Rabbis and Pastors

· Primary role: teachers of God’s word

· Conducted much of worship

· Example to the congregation in terms of devotion, prayer and character

· Major responsibility to engage disciples (although the Rabbinical way and the Jesus way is radically different)

· Serves alongside elders

· Must have at least rudimentary leadership/administrative abilities

A Fresh Stab at a Difficult Text: Daniel's 70 Weeks

2011-10-26T10:16:00.000-07:00

Daniel’s Seventy Weeks

Glenn Layne

Text is from the ESV Bible

The objective of the 70 weeks: to deal decisively with sin and to bring in righteousness

²⁴ "Seventy weeks [literally 70 sevens; based on Jubilee usage from Leviticus, etc., this is widely interpreted as 7x70 years= 490 years] are decreed about your people [the Jewish people] and your holy city [Jerusalem], to finish the transgression [or, seal up rebellion], to put an end to sin [that is, a decisive act to deal with human sin], and to atone for iniquity [parallel to previous clause], to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.

The seventy weeks are set to bridge from Daniel’s own time, with the end of the exile to the dramatic acts of God which bring an end to the current Mosaic covenantal order. Sin is defeated, righteousness is victorious, and to vindicate (seal) vision and prophet who had seen what was to come. Finally, a “holy place” is anointed. But how? That is explained in vs. 27.

The unfolding of the 70 weeks: 7 weeks, 62 weeks…

²⁵ Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time.

The best understanding of the chronology of Daniel 9 is suggested by Daniel Lurie (JETS, 33/3, September 1990, 303-309, http://www.etsjets.org/files/JETS-PDFs/33/33-3/33-3-pp303-309_JETS.pdf), who points out that a “seven” can be any multiple of seven, so the decree of Cyrus of 538 BC is the starting point. The first seven are 14 years each (7x2) or 49 years; the 62 sevens are 7 years each or 432 years, making a total of 532 years, which takes us to 6 BC, the year that is widely accepted as the mostly year of Christ’s birth.

The holy place is anointed in the 70^th week by the Messiah

²⁶And after the sixty-two weeks, an anointed one [Messiah] shall be cut off [keret, a word associated with a covenantal sacrifice] and shall have nothing [see Isaiah 53:3-4]. And the people of the prince [an “anointed one” is a royal figure; there is no lexical need to introduce a second “prince” here] who is to come shall destroy the city and the sanctuary [this is a crystal clear reference to the destruction of Jerusalem in 70 AD]. Itsend shall come with a flood, and to the end there shall be war. Desolations are decreed. ²⁷And he [the Messianic prince—again, there is lexical or grammatical grounds to introduce a second prince] shall make a strong covenant [a “prevailing berit”, both strongly positive terms] with many [“many” is often a term for “the elect” in Scripture; see, for example, Isaiah 53:11, Matthew 20:24] for one week,and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator [this sentence is the hardest portion of the prophecy to decipher; here’s my attempt, expressed as an extended paraphrase: “And for the extremity of abominations committed shall come One who brings destruction to the temple, until the divine decree is poured on Him in death."].

There are no grounds for postulating two princes in vs.26-27. There are no grounds to introduce a gap of many years either between vs. 25 and 26 or between vs. 26 and 27.

Vs. 26-27 are placed “after” the 62 weeks (which follows the 7 weeks). Logically, vs. 26-27 fill the content of the 70^th week. In the 70^th week, Messiah is cut off, Jerusalem is destroyed and sacrifice and offering cease.

If a week can be any multiple of 7, what multiple fits here? I suggest 10x7=70 years. 6 BC-64 AD fits. Midway between these dates is 29/30 AD, the year of Jesus’ death on the cross. 64 AD does not match either the destruction of the temple (70 AD) or the outbreak of the Jewish war (66 AD) exactly, but perhaps a better understanding of Daniel’s intent could clarify the chronology.

(Daniel 9:24-27)

See also http://www.monergism.com/Kline,%20Meredith%20-%20The%20Covenant%20of%20the%20Seventieth%20Week%20%28Daniel%209%29.pdf

Views on Eschatology

2011-10-18T19:20:00.000-07:00

Lecture Notes for Thursday, October 20, Part 3

Major Orthodox Views of Eschatology

Dispensational Premillenialism

Definitions

Rapture: A secret event that ushers in the Great Tribulation (future) in which all believers are removed from the earth and taken to “be with the Lord” while life goes on for those who are left on earth.

Antichrist: A “man of sin” will arise in the last days that will ascend to great political and evil spiritual power, becoming the world ruler after the rapture. He will make a covenant with Israel and later break it, ushering in the Great Tribulation period. He will be destroyed by the brightness of the coming of Jesus.

Great Tribulation: A seven-year period during which the Antichrist will rule the earth. During the last half of this period the wrath of God will be poured out on the unbelieving world and, in particular, the nation of Israel. As a result most Israelis will die, but most who survive will accept Jesus.

Second Coming of Jesus: A visible event in which Jesus bodily returns to earth, ending the Great Tribulation and ushering in the Millennium.

The Millennium: A literal 1000-year period during which the Lord Jesus Christ will personally reign on earth from Jerusalem. It is at this time that the Jewish sacrificial system will be restored, and worship will be restored to a literal temple.

The Kingdom: The Kingdom is another name for the absolute rule of Christ in the Millennium and of God the Father in the eternal state. It has nothing at all to do with the Church at this point in history.

The New Heavens and the New Earth: The meaning of this phrase refers to either the Millennial Kingdom, during which time the Lord Jesus Christ will be ruling the world from His throne in Jerusalem, or to the future eternal state of the righteous in Heaven. The context of usage dictates which the meaning is. For example, 2 Peter 3:10 refers to the Millennial Kingdom while Revelation 21 refers to heaven.

How Various Eschatological Passages are Explained

Daniel 2:37-45: Although the first three kingdoms mentioned were fulfilled before the time of

Christ, the fourth (symbolized by the feet and toes) stretches from the ancient Roman Empire to a period nearly 2000 years later to a “reconstituted” Roman empire. The kingdom that will never be destroyed (verse 44) is the kingdom of God, which collectively refers to the Millennial Kingdom and the eternal abode of the righteous in Heaven. One must stretch the time out in this manner because Dispensational Premillennial (or DP – also called pre-tribulationalism) hermeneutics will not allow interpreting verse 44 to be the Church.

Ezekiel 40 – 47 (Ezekiel’s Temple): The vision of Ezekiel is fulfilled during the Millennial Kingdom during which time the Jewish sacrificial system will be restored in their rebuilt temple.

The Olivet Discourse and the Book of Revelation: Although some of what Christ taught was fulfilled in the years leading up to the destruction of Jerusalem in 70 A.D., there is a sense in which the Olivet discourse (found in Matthew 24, Mark 13, and Luke 21) and Revelation are all future. The futuristic interpretation of these prophetic passages hinges on the meaning of the phrase “this generation” which can only mean that generation alive when Israel became a nation (the “budding of the fig tree”) in 1948 A.D. The prophecies in the book of Revelation cover the entire Church age, which is depicted by seven local churches. The character of the Church during different parts of the Church age is seen in the nature of the rebukes to these churches. We are now living in the time of the Laodicean Church characterized by lukewarmness (Revelation 3:13-22).

1 Corinthians 15:50f; 1 Thessalonians 4:13 – 5:11: These passages refer to the rapture of the Church just before the seven-year Great Tribulation. It seems that they must also apply to another resurrection of people who become believers during the great tribulation. Neither of these is the second resurrection implied in Revelation 20, although the rapture is equated with the first resurrection of Revelation 20.

2 Thessalonians 2:1 – 12: These passages refer to the rapture of the Church just before the seven year

Great Tribulation. “He who restrains” is the Holy Spirit who is taken away when the Church is raptured. The Antichrist is the man of sin, who cannot be revealed until the rapture has occurred.

2 Peter 3:1 – 13: These passages refer to all the events leading up to the time of the end, including the bodily second coming of Jesus. This is immediately followed by the Millennial Kingdom (“new heaven and new earth” from verse 13). The rapture is not explicitly mentioned in this passage.

Revelation 20: The first resurrection is the same as the rapture. The name stems from the fact that believers who are dead will be resurrected, while those who are alive will be caught up to meet the

Lord in the air. The second resurrection (implied) occurs at the end of the Millennium when the

“rest of the dead” (all unbelievers who have physically died – the first death, by implication) will be resurrected to face judgment and sentencing to Hell (the second death). Although it is called the second resurrection, DPs really consider it to be a third resurrection (see discussion under 1 Corinthians 15:50f).

Philosophical Issues

Prime Hermeneutical Principles: Literalism is said to be the prime rule of interpretation of all Scripture. A passage is to be taken literally unless doing so would lead to absurdity. Israel is emphasized heavily as a central point of God’s dealing with man. Old Testament prophets wrote of Israel, not the Church. When the Bible speaks of Israel, it means the nation that is presently in the Middle East; Israel is not the Church. God has two covenant peoples: Israel (permanent) and the Church (temporary). The Church age was a total mystery and merely a “parenthesis” which was not at all recognized by the Old Testament writers. The Millennial Kingdom represents a return to God’s original plan of working with His covenant people (the Jews).

Present View of Israel: Events in present-day Israel are said to be signs for the Church concerning that which God is about to do. Israel will again be the subject of God’s wrath in the Great Tribulation, with most of the nation perishing therein. Of the relatively small number of survivors, many will come to accept Jesus. The Jewish sacrificial system will be reinstituted in the Millennium, apparently as a memorial.

Imminence of the Second Coming of Jesus: The imminence of Jesus’ coming means that it can happen any time. It should be noted, however, that for the dispensational premillennialist (DP) imminence applies only to the rapture, since the Second Coming is seven years later and cannot happen until the rapture and great tribulation are finished. Since the rapture must precede these events, then the second coming per se cannot be imminent.

History: The view originated with Darby (1825 A.D.) and has been held by Plymouth Brethren and many Baptists. It was popularized by the Schofield reference Bible. The view is now held by such writers as Lindsey, Walvoord, Feinberg, Ryrie, Hunt, and Ice.

The Last Days: The “last days” refers to that period immediately before the rapture. Most DPs believe we are right now in the last days, but we have not always been. That is, they see the events of these days in which we live to be lining up with the predictions in the Olivet discourse and the book of Revelation.

Weaknesses: The reinstitution of animal sacrifices, the lack of any passages of Scripture that explicitly teach the distinctive features of the position (such as the “secret” rapture), the view that the rapture could take place any time which contradicts the view that the seven churches are assigned to different epochs of the Church age, and not taking the “time texts” literally (in spite of their insistence that they alone take the Bible literally when it comes to eschatology), are all problem areas. Although many DPs work toward long-term goals (e.g., Tim LaHaye), long-term goals are really inconsistent with this view. Unfortunately, several of our brethren who hold this view have taken to “date setting” (Hal Lindsey, Arthur Whisenant). Although many DPs would say that they abhor the extreme implications of the “any minute rapture” mentality, there are few examples of DPs accomplishing anything of lasting significance. It is just not a priority when you believe that you only have a short time and that you cannot “win” anyway. Notice that those who criticize DPs are not saying that we shouldn’t be “ready to die” at any minute. However, there is a large difference between being ready to die and believing that the world only has a short time. In the former case, one will take care to see that loved ones are provided for in the event of an “untimely” death. In the latter case, to be consistent, one should not bother with such things. Former Secretary of Energy under Reagan, James Watt, was a DP well known for his assertion that taking care to not ruin the environment is unimportant since Jesus is coming soon anyway.

The Seven Dispensations

1. Innocence (Genesis 1:28 – 3:6)

2. Conscience (Genesis 4:1 – 8:14)

3. Civil Government (Genesis 8:15 – 11:9)

4. Promise (Genesis 11:10 – Exodus 18:27)

5. Mosaic Law (Exodus 18:28 – Acts 1:26)

Daniel’s 69 Weeks (483 years)

6. Mystery era – church age

7. Millennium – 1000 years Kingdom age

II: Historic Premillenialism

Definitions

Antichrist: A “man of sin” will arise in the last days that will ascend to great political and evil spiritual power, eventually becoming the world ruler. This signals the beginning of the Great Tribulation. He will be destroyed by the brightness of the second coming of Jesus. He is the last of many antichrists (1 John 2:18-19).

Great Tribulation: A seven-year (or three-and-a-half-year) period during which the Antichrist will rule the earth. During this period God will pour out His wrath on the unbelieving world. Many will come to the Lord during this time, including many of Israel in fulfillment of Romans 9 – 11.

Second Coming of Jesus: A visible event in which Jesus bodily returns to earth, ending the Great Tribulation and ushering in the Millennium. According to Historic Premillennialists (HPs – also called “post-tribulationalists”), this event coincides with the “rapture” (the catching away of the Church), although this word is not used very much by HPs.

The Millennium: A literal 1000-year period during which the Lord Jesus Christ will personally reign on earth. Very little information exists in the writings of HPs to define exactly what happens during this time other than a period of peace and just rule. They categorically reject any notion of the reinstitution of the Jewish sacrificial system.

The Kingdom: The Kingdom of God is presently manifested in Christ’s rule of the Church and the world, but it will be more fully realized in the literal presence of Christ on earth during the Millennium and of God the Father in the eternal state.

The New Heavens and the New Earth: The meaning of this phrase refers to either the Millennial

Kingdom, during which time the Lord Jesus Christ will be ruling the world from His throne in the

New Jerusalem (not necessarily located where Jerusalem is today), or to the future eternal state of the righteous in Heaven.

How Various Eschatological Passages are Explained

Daniel 2:37 – 45: The first three kingdoms mentioned were fulfilled before the time of Christ. The fourth, symbolized by the feet and toes, is the ancient Roman Empire. The kingdom that will never be destroyed (verse 44) is the Church, although the kingdom of God only will be absolutely established in the Millennial Kingdom.

Daniel 9:24 – 27 (The 70-Week Prophecy): This prophecy predicts 70 weeks of years (i.e., 490 years) to be fulfilled concerning Israel, starting from the “going forth of the commandment to restore and build Jerusalem” (about 456 B.C.). Messiah comes after 483 of these years (Jesus’ baptism in 26 A.D.). Some say a gap occurs here; others say the gap starts after half the 70th week is over -- when Jesus dies on the cross three-and-a-half years later. The gap (of at least 1963 years) occurs because the passage refers only to Israel, and when they rejected Jesus this prophecy was put on hold. The 70th week (or its last half) is fulfilled during the seven-year (or three-and-a-half year) Great Tribulation. Verse 27 refers to the Messiah (Christ). A specific interpretation of Daniel’s 70 weeks is not crucial for HP.

Ezekiel 40 – 47 (Ezekiel’s Temple): The vision of Ezekiel is extremely controversial among HPs. Some say it is fulfilled during the Church age and others say in the Millennium. All HPs categorically reject any inference that it refers to a restored Jewish economy, however.

The Olivet Discourse and the Book of Revelation: What Christ taught was fulfilled in the years leading up to the destruction of Jerusalem in 70 A.D. However, there is dual fulfillment of these passages for the future so that all the Olivet discourse (found in Matthew 24, Mark 13, and Luke 21) and Revelation have meaning for the future as well.

1 Corinthians 15:50f; 1 Thessalonians 4:13 – 5:11: These passages refer to the second coming of

Jesus just after the Great Tribulation also called the first resurrection (Revelation 20).

2 Thessalonians 2:1 – 12: These passages refer to the Great Tribulation. “He who restrains” is God preventing the Antichrist from emerging from the world until His perfect timing. The Antichrist is the man of sin, and Jesus’ second coming cannot take place until he is revealed and becomes the ruler of the world.

2 Peter 3:1 – 13: These passages refer to events of the end times, such as the Great Tribulation and the bodily second coming of Jesus. This period is immediately followed by the Millennium (“the new heaven and new earth” from verse 13).

Revelation 20: The first resurrection occurs at the second coming. The name stems from the fact that believers who are dead will be resurrected, while those who are alive will be caught up to meet the Lord in the air. The second resurrection (implied) occurs at the end of the Millennium when the “rest of the dead” (all unbelievers who have physically died – the first death, by implication) will be resurrected to face judgment and sentencing to Hell (the second death).

Philosophical Issues

Prime Hermeneutical Principles: Many passages are taken literally, but the nature of apocalyptic language is also considered when interpreting some passages. This position is strongly covenantal and therefore opposed to the dispensational interpretative scheme. The Church is emphasized heavily as a central point of God’s dealing with man. Old Testament prophets wrote primarily of the Church, not of Israel. When the New Testament speaks of Israel, it seldom means the nation that is presently in the Middle East; the Church is the new Israel. God has only one covenant people: the Church. Israelites can become part of the covenant people by accepting Jesus Christ. The covenants of God are the prime framework in which God deals with man.

Present View of Israel: Events in present-day Israel are irrelevant for the Church. Unbelievers in

Israel and the rest of the world will be the subjects of God’s wrath in the Great Tribulation. Many

Jews will accept Jesus during this time. HPs do not see the Bible as teaching that the temple will be rebuilt. The Jewish sacrificial system will not be reinstituted in the Millennium. In fact, some HPs see the abomination of desolation as the continuation of the Jews to offer animal sacrifices after Jesus died on the cross. They see the last days as prefigured by the events of the first century A.D.

Imminence of the Second Coming of Jesus: Strictly speaking, HPs do not believe in the imminence of Jesus’ second coming. That is, they do not see the Bible as teaching that it can happen any time.

They believe that the man of sin must first be revealed and the Great Tribulation must take place before Jesus returns. Many HPs expect the Church to be filled with God’s power and holiness before the second coming. They believe such events can happen very rapidly once they are set in motion.

History: The view originated during the early second century with many of the Church Fathers (led by Justin, Tertullian, etc.) embracing the view. By the fourth century Augustine’s views (which spawned postmillennialism and amillennialism) prevailed, and CP almost totally disappeared. It made a comeback in some movements starting from the time of the Reformation (Isaac Newton, Charles Wesley, and Henry Alford, for example), but did not become widely held again until the 1900’s. The view is espoused in the writings of George Eldon Ladd, James Robison, Walter Martin, Gundry, and many others.

The Last Days: Most HPs believe that “last days” is just a term used in the New Testament to refer to all that time between the first and second comings of Jesus. It will be characterized by an intensification of human problems that leads to the righteous becoming more righteous, the evil becoming more evil, and a worldwide dictatorship, with Antichrist at the helm, which persecutes the Church.

Weaknesses: The lack of any details about activities during the Millennium and any statement of purpose for the Millennium undermine an otherwise biblically sound approach. In fact, the whole idea of a literal 1000-year period is problematic, since it is only mentioned in one verse – that verse being in the most symbolic book of the Bible! There is a sort of vagueness which troubles DP critics about CP; the root of the criticism seems to stem from a sense that HPs do not interpret most eschatological passages as literally as do DPs.

Amillennialism

Definitions

The Millennium: The 1000 years mentioned in Revelation 20, during which Satan is bound, is called the Millennium. To amillennialists (AMs) this period is symbolic of a relatively long, but indeterminate period of time. Some AMs teach that it is the Church age while others believe it is symbolic of the intermediate state between a believer’s death and the general resurrection. The binding of Satan took place when Jesus rose from the dead and is not absolute, contrary to the teaching of DPs and HPs. Instead it is limited to his deceiving power over the nations. Many passages relegated to the Millennium by DPs and HPs are interpreted as Heaven by AMs.

Antichrist: Not all AMs believe in a personal antichrist. Most say that a “man of sin” will arise in the last days that will ascend to great political and evil spiritual power, eventually becoming a world ruler. He will inflict persecution on the Church during the one and final eschatological conflict between good and evil, the battle of Armageddon that coincides with that period of apostasy at the end of the Church age. He and all his followers will be destroyed by the brightness of the second coming of Jesus.

Second Coming of Jesus: A visible event in which Jesus bodily returns to earth, ending the reign of Antichrist and history. According to AMs, this event is the same as the rapture. However, the word rapture is not used very much by AMs.

The Kingdom: The Kingdom of God refers to the realm over which Jesus rules as King. It is presently manifested in Christ’s universal rule, both of the Church and the world. One enters the Kingdom by receiving Christ as Lord. The absoluteness will be fully manifested in the literal presence of Jesus Christ and God the Father in the eternal state.

The New Heavens and the New Earth: The meaning of this phrase refers to the future eternal state of the righteous in Heaven (2 Peter 3:10; Revelation 21).

How Various Eschatological Passages are Explained

Daniel 2:37 – 45: The first three kingdoms mentioned were fulfilled before the time of Christ. The fourth, symbolized by the feet and toes, is the ancient Roman Empire. The kingdom that will never be destroyed (verse 44) is the Church. Jesus is the King of the Kingdom, and He has all authority in Heaven and earth now.

Daniel 9:24 – 27 (The 70-Week Prophecy): This prophecy predicts 70 weeks of years (i.e., 490 years) to be fulfilled concerning Israel, starting from the “going forth of the commandment to restore and build Jerusalem” (about 456 B.C.). Messiah comes after 483 of these years (Jesus’ baptism in 26 A.D.). The first half of the 70th week is the three-and-a-half-year period of Jesus’ earthly ministry. During the second half of the 70th week the gospel is preached to the Jews, who reject it. According to the context of the prophecy, the sacrifice and oblation cease in the middle of the week, when Jesus dies on the cross. The judgments pronounced by the prophecy occur 40 years later giving individual Israelites time to turn to Christ. Those who did not were judged during the Jewish wars culminating in the destruction of Jerusalem (70 A.D.) Note that verse 27 refers to the Messiah (Christ).

Ezekiel 40 – 47 (Ezekiel’s Temple): The vision of Ezekiel is fulfilled in the eternal state. Jesus forms the foundation for the true temple, the Church, but the temple is not formed until we’re all in Heaven.

The Olivet Discourse and the Book of Revelation: Nearly all of the Olivet discourse (found in

Matthew 24, Mark 13, and Luke 21) was fulfilled in the years leading up to the destruction of

Jerusalem in 70 A.D., following Jesus’ teaching that all these judgments would fall on the generation that heard Him speak. The “end” was the end of the Jewish system and Old Covenant age. Most of Revelation was also fulfilled during the time of the early Church. AMs, along with postmillennialists, have strongly emphasized the need for careful interpretation of apocalyptic language. The context, the audience, and the background of the terminology must be considered.

1 Corinthians 15:50f; 1 Thessalonians 4:13 – 5:11: These passages refer to the second coming of Jesus and the second resurrection of Revelation 20, a general resurrection in which all will be raised.

2 Thessalonians 2:1 – 12: These passages refer to the persecution of the last days. “He who restrains” is God preventing the Antichrist from emerging from the world until His perfect timing. The Antichrist is the man of sin, and, according to some AMs, Jesus’ second coming cannot take place until he is revealed and becomes the ruler of the world.

Revelation 20: The first resurrection is spiritual, occurring at one’s salvation. The second resurrection is the one general resurrection, which occurs at the end of history when all who have ever lived stand before God at the great White Throne Judgment.

Philosophical Issues

Prime Hermeneutical Principles: A genuine attempt is made to interpret apocalyptic language in light of other passages (interpreting Scripture with Scripture). This position is strongly covenantal and therefore opposed to the “wooden” literalism of the dispensational interpretative scheme. The Church is emphasized heavily as a central point of God’s dealing with man. Old Testament prophets wrote primarily of the Church, not of Israel. When the New Testament speaks of Israel, it seldom means the nation which is presently in the Middle East; the Church is the new Israel. God has only one covenant people: the Church. Israelites can become part of the covenant people by accepting Jesus Christ. The covenants of God are the prime framework in which God deals with man. Obscure, difficult, and symbolic passages are interpreted in light of clear ones.

Present View of Israel: Events in present-day Israel are irrelevant for the Church. Many AMs see the abomination of desolation as the continuation of the Jews to offer animal sacrifices after Jesus died on the cross. The prophecies of the Old Testament that DPs take literally are either already fulfilled (1 Kings 4:21; 2 Chronicles 9:26) or they are fulfilled in the Church (Jeremiah 31:33, 34; Hebrews 10:16f; 12:22 - 24).

Imminence of the Second Coming of Jesus: AMs believe in the imminence of Jesus’ second coming. That is, they believe that it can happen any time. Although some AMs believe that the man of sin must first be revealed before Jesus can return, they believe such events can happen very rapidly once they are set in motion.

History: The view originated during the early fourth century as a version of Augustine’s views (who is claimed by both AMs and postmillennialists). Vos, Allis, Kuyper, Berkhof, Sproul, etc., espouse Amillennialism in their writings. Roman Catholics are AM as are many churches of the Reformed tradition, such as Lutheran and some Presbyterian. This view is sometimes difficult to distinguish in early writings from postmillennialism.

The Last Days: Most AMs believe that “last days” is a term used in the New Testament to refer to all that time between the first and second comings of Jesus. There will be suffering throughout this time, but during this time there is an ever increasing intensification of human problems that culminate in a time of apostasy in the Church when Satan is loosed. Some AMs see this leading to a world-wide dictatorship with Antichrist at the helm.

Weaknesses: The AM interpretation of Revelation 20 has been a consistent problem for them.

DPs, HPs, and postmillennialists criticize their tendency to interpret Revelation as a series of descriptions of the same events rather than chronologically. The way they interpret the resurrections of Revelation 20 has also been criticized. AM interpretations of prophecy trouble DP critics, the root of the criticism stemming from a sense that AMs do not interpret the Bible as literally as do DPs (no one else does either). In fairness to AMs, however, they attempt honest and careful interpretation of apocalyptic language. Some passages they relegate to Heaven do not fit (Isaiah 65) since death occurs. Finally, the AM message comes across as negative to many hearers, “there is no millennium” being the starting point.

Postmillennialism

Source of charts: http://www.christianciv.com/eschatology_bs_Sect1.htm, retrieved September 5, 2011.

Definitions

The Millennium: The 1000 years mentioned in Revelation 20, during which Satan is bound, is called the millennium. To postmillennialists (PMs) this period is symbolic of a relatively long, but indeterminate period of time. Some PMs teach that it represents the Church age while others believe it is a future “golden age” of the Church which will be inaugurated as the world becomes more and more Christianized. The binding of Satan is not absolute, contrary to the teaching of DPs and HPs. Instead it is limited to his deceiving power over the nations.

Antichrist: Most PMs say that the “man of sin” was Nero Caesar, who inflicted great harm on the Church and on Jews during the “last days” of the Old Covenant age, also called the “great tribulation.” He and all those in collusion with him were destroyed by the judgment-coming of Jesus in the years preceding the destruction of Jerusalem. Some PMs believe that there will be another “man of sin” at the end of the Church age in conjunction with the brief apostasy mentioned in Revelation 20.

Second Coming of Jesus: A visible event in which Jesus bodily returns to earth, ending the Church age and history. According to PMs this event is the same as the rapture. However, the word rapture is not used very much by PMs. PMs correctly point out, however, that when the New Testament mentions Jesus’ “coming” it does not in general refer to the second coming.

The Kingdom: The Kingdom of God refers to the universal rule of Jesus as King of Kings and Lord of Lords. One enters the Kingdom by receiving Christ as Lord. The absoluteness will be more fully manifested as time goes on in the Church age, culminating in the literal presence of Jesus Christ and God the Father in the eternal state.

The New Heavens and the New Earth: The meaning of this phrase refers to the future eternal state of the righteous in Heaven (2 Peter 3:10; Revelation 21).

How Various Eschatological Passages are Explained

Daniel 2:37 – 45: The first three kingdoms mentioned were fulfilled before the time of Christ. The fourth, symbolized by the feet and toes, is the ancient Roman Empire. The kingdom which will never be destroyed (verse 44) is the Church. Jesus is the King of the Kingdom, and He has all authority in Heaven and earth now.

Daniel 9:24 – 27 (The 70-Week Prophecy): This prophecy predicts 70 weeks of years (i.e., 490 years) to be fulfilled concerning Israel, starting from the “going forth of the commandment to restore and build Jerusalem” (about 456 B.C.). Messiah comes after 483 of these years (Jesus’ baptism in 26 A.D.). The first half of the 70th week is the three-and-a-half-year period of Jesus’ earthly ministry. During the second half of the 70th week the gospel is preached to the Jews, who reject it. In accordance with the context of the prophecy, the sacrifice and oblation cease in the middle of the week, when Jesus dies on the cross. The judgments pronounced by the prophecy occur 40 years later gives individual Israelites time to turn to Christ. Those who did not were judged during the Jewish wars culminating in the destruction of Jerusalem (70 A.D.) Note that verse 27 refers to the Messiah (Christ).

Ezekiel 40 – 47 (Ezekiel’s Temple): The vision of Ezekiel is fulfilled in the Church. Jesus forms the foundation for the true temple, the Church, which is being built by the Lord over time.

The Olivet Discourse and the Book of Revelation: Virtually all of the Olivet discourse (found in

Matthew 24, Mark 13, and Luke 21) was fulfilled in the years leading up to the destruction of

Jerusalem in 70 A.D., in accordance with Jesus’ teaching that all these judgments would fall on the generation that heard Him speak. The “end” was the end of the Jewish system and Old Covenant age. Most of the book of Revelation was also fulfilled during the time of the early Church. PMs, along with AMs, have strongly emphasized the need for careful interpretation of apocalyptic language. These passages must not be taken literally. The context, the audience, and the background of the terminology must be taken into account.

1 Corinthians 15:50f; 1 Thessalonians 4:13 – 5:11: These passages refer to the second coming of Jesus.

2 Thessalonians 2:1 – 12: These passages refer to the persecution of the last days of the Old

Covenant era. “He who restrains” is Claudius Caesar, who reigned when Paul wrote the epistle, who prevented the Antichrist (Nero) from doing any damage (the Greek word for “restrain” is a play on “Claudius”). The emperor’s desire was always to show himself to be a god. Titus fulfilled this c. 70 A.D.

2 Peter 3:1 – 13: These passages refer to the events of the time of the end, such as the apostasy and the bodily second coming of Jesus. This is immediately followed by the new heaven and new earth (verse 13), which is the eternal state of the righteous. PMs assert that “hastening” the day of the Lord in this context indicates the possibility of the Church being free to speed up the coming of the day through obedience and prayer that the things needed to happen prior to that time will be fulfilled.

Revelation 20: The first resurrection is spiritual, occurring at salvation. The second resurrection is the one general resurrection, which occurs at the end of history when all who have ever lived stand before God at the great White Throne Judgment.

Philosophical Issues

Prime Hermeneutical Principles: A genuine attempt is made to interpret apocalyptic language in light of other passages (interpreting Scripture with Scripture). This position is strongly covenantal and hence opposed to the “wooden” literalism of the dispensational interpretative scheme. The Church is emphasized heavily as a central point of God’s dealing with man. Old Testament prophets wrote primarily of the Church, not of Israel. When the New Testament speaks of Israel, it seldom means the nation which is presently in the Middle East; the Church is the new Israel. God has only one covenant people: the Church. Israelites can become part of the covenant people by accepting Jesus Christ. The covenants of God are the prime framework in which God deals with man. Obscure, difficult, and symbolic passages are interpreted in light of clear ones.

Present View of Israel: PMs anticipate the conversion of the nation of Israel, based on Romans

9 – 11. PMs see the abomination of desolation as the continuation of the Jews to offer animal sacrifices after Jesus died on the cross. The prophecies of the Old Testament which DPs take literally are either already fulfilled (1 Kings 4:21; 2 Chronicles 9:26) or they are fulfilled in the Church (Jeremiah 31:33, 34; Hebrews 10:16f; 12:22 – 24). Verses that DPs apply to Israel in the Millennium are fulfilled by the Church during its “golden age.”

Imminence of the Second Coming of Jesus: PMs expect the vast majority of humanity to be saved before the second coming of Jesus. There will be a “golden age” of peace and prosperity because of God’s blessing. Jesus will return after this and a brief rebellion at the end during which Satan is loosed.

History: The view originated during the early fourth century as a version of Augustine’s views (who is claimed by both AMs and PMs). The view is espoused in the writings of Jonathan Edwards, L. Boettner, M. Kik, B.B. Warfield, John Jefferson Davis, etc. The PM view is sometimes difficult to distinguish in early writings from the AM view. The distinguishing factors are the optimism of PMs, the way Kingdom passages such as Isaiah 65 are interpreted, and the chronological interpretation of Revelation 19 – 21.

The Last Days: Most PMs believe that “last days” can be, according to context, the last days of the Old Covenant era or all that time between the first and second comings of Jesus. There will be suffering throughout this time, but during this time there is an ever increasing outpouring of the Holy Spirit leading to a larger and larger percentage of believers in the world and spreading of Christian influence.

Weaknesses: The PM optimism is seen by critics as being unrealistic. Many who think the world is getting worse and worse have harshly criticized and derided PMs. Such criticism, however, lacks historical perspective. PM interpretations of prophecy trouble DP and HP critics, the root of the criticism stemming from a sense that they do not interpret the Bible as literally as they should. DPs think that PM interpretations are not “the plain meaning” of the texts. In fairness to PMs, however, they attempt honest and careful interpretation of apocalyptic language. Although the postmillennial view was the dominant view throughout most of Church history, it became relatively rare after the 1920s. That trend seems to be reversing, however, as more and more Christians seek a comprehensive framework for all of life, including political and social action.

Much of this is taken from http://soliton.ae.gatech.edu/people/dhodges/papers/ESCHAT.pdf. By Dewey Hodges, Ph.D. Retrieved Sept. 4, 2011.

Historical Eschatology

2011-10-18T19:17:00.000-07:00

Lecture Notes for Thursday, Oct. 20, Part 2

Historic Eschatology: Unfolding Theology of the End Times from 100 AD to the Present

The Persecuted Church, the Patristic Period and Historic Premillenialism

· Justin Martyr: resurrection, rebuilt temple (some dispute), 1000 year reign

· Irenaeus: 1000 year reign established position of church

· Origen: rejects 1000 year reign, Platonized eschatology, universalist, pre-existing souls

· Heretical eschatology: Montanism—new revelation, New Jerusalem to “set down” imminently in Asia Minor; modalist, extreme asceticism.

· “Catholic” consensus: the church supersedes Israel

The Fall of Rome: Augustine and Symbolic Eschatology

Fallen, fallen is Babylon the Great!

Delayed Expectations

· Amillennialism and Augustine: in the new environment, Augustine reined in the extremes of Origen and established a more “moderate” amillenial view of Rev. 20.

· Augustine’s successors: Aquinas developed amillenialism, but was more concerned with purgatory and the beatific vision

Reformation: the Papacy is the Antichrist

· The endurance of Augustinianism: dominant for more than 1500 years

· Chiliasm: the discrediting fringe. Most Reformers (Luther, Calvin etc.) retained amillenialism in part because of the extremes of the “chiliasts” such as certain Anabaptists, Huguenots, and Bohemian Brethren; so also the heretic Michael Servetus, who was executed at Geneva.

· Historicism: growing up alongside amillenialism; saw prophecy (especially the book of Revelation) as world history from the cross to the second coming; myriad interpretations, all seeing their present as nearly the end of the age

· Common Protestant view: the Antichrist is the Papacy

· Preserved in Seventh Day Adventist Church

World Missions, Awakening and Post-millennialism: Optimism in Eschatology

· Pietism, Puritanism and Awakening: amillenialism remains dominant, but other options are explored. Post-millenialism gets into the mix. The rapid expansion of missions 1790-1910 led some to see the triumph of the church in history; some saw the present age as the increasingly triumphant millennium, while other saw a “1000 year” era of earthly triumph

· World evangelization: starting with Pietists such as the Moravians, through Carey and Judson, to the early 20^th century, an era of explosive growth

· Jonathan Edwards: believed the millennium would arrive around the year 2000 and that a 1000 year reign would follow before the physical return of Christ

Dispensational Premillenialism

· Beginnings: Darby and Schofield: distinct eras of God’s dealings; the continued role of Israel; splitting the “rapture” from the second coming; literal, Israel-centered millennium

· A “literal” reading: reacting against the spiritualized reading of amillenialism

· The appeal of dispensationalism: systemic, comprehensive and confrontational

The Impact of World War and the Establishment of the State of Israel

· War’s impact: the near death experience of post-millenialism

· Zionism: vindication of dispensationalism? ”Generation” understanding heated up expectations.

· The high-water mark: The Late Great Planet Earth (Hal Lindsey)

The Empire Strikes Back: Diversity in Eschatology

· Endurance of Reformed Eschatology (Gertsner, Sproul, etc.)

· George Eldon Ladd and Historic Premillenialism

· Progressive dispensationalism: walking back the wall between Old and New covenant, Gen. 12, etc.

· 1980: the election of Ronald Reagan and eschatology

· Preterism, Partial and Full. Sees Olivet and Revelation as largely fulfilled in events of 1^st century AD (destruction of Jerusalem). Ex., Hank Hanegraaff. Full preterism see all such prophecy as past (some liberals; see 2 Timothy 2:17-18)

· A settled state of diversity: in evangelical circles, dispensational Premillenialism is still dominant, but other views are growing in acceptance

Introduction to Eshchatology

2011-10-18T19:13:00.000-07:00

Lecture notes for Thursday, Oct. 20 (Part 1)

Introduction to Eschatology

The Meaning of Eschatology

Eschatology means the study of last things or future events. That study can cover all things that were future at the time of their writing, or it can include only those things which are still future from our present vantage point. It deals with the consummation of all things, both those things which relate to individuals and to the world.

The Scope of Eschatology

The study of last things includes the Biblical teaching concerning the kingdom of God, signs of the times, the second coming of Christ, the resurrection, the millennium and the eternal state.

The Importance of Eschatology

Because there is much divergence in this area of doctrine, and because some things are not crystal clear, some assume that eschatology should be given a lesser importance than other areas of Biblical truth. Is there any area of doctrine that has not been debated? Think of the Trinity or predestination. Yet we do not, nor should we, shy away from a detailed study of these teachings. Similarly we must not slight what the Bible says about the future. In addition, God expect all believers to study Bible prophecy diligently (Daniel 12:4, 9-10; Revelation 1:1-3; 3:6; 10:11; 22:10).

For the believer, the knowledge of prophecy:

provides joy in the midst of affliction (2 Corinthians 4:17);
cleanses and encourages holy living (1 John 3:3);
is profitable, like all Scripture, for a number of important needs in the Christian's life (2 Timothy 3:16-17);
gives facts about life after death (2 Corinthians 5:8);
gives truth about the end of history;
gives proof of the reliability of all Scripture, for the number of prophecies that have come to pass precisely as predicted cannot be accounted for by chance but only by God; and
draws our hearts out in worship to the God who is in complete control and who will accomplish His will in history.

Eschatology and History

The Biblical faith sees history as

Purposeful (Isaiah 10:12, 24-27)
Linear (Genesis 1:1)
Theocentric and Christocentric (Colossians 1:15-17)
Centered in the fulfillment of the Abraham-Christ promises (Galatians 3:7-9, 14, 23-29; Matthew 28:18-20)
In the short term, tragic (Revelation 4-19)
In the long term, triumphant (Revelation 20-22)

The Eschatological Flow of Scripture or, the Eschatological Mindset of Scripture

Creation
Fall
Abrahamic covenant
Israel
The David kingdom
The messianic hope
Jesus and the Kingdom
The Cross
The Resurrection
Pentecost
The Church and an age of tribulation
Signs of the coming of the end
Tribulation intensified
Resurrection and “insta-resurrection” (rapture)
Millennium
Final judgment
Hell
New Heaven, New Earth
Eternal bliss

Source: http://www.biblicalstudies.org.uk/pdf/rh/apocalyptic_ladd.pdf (Retrieved Sept. 1, 2011). From an article by G.E. Ladd, to illustrate the view of Oscar Cullman.

Realized Eschatology

Old Testament expectation:

All these happen more or less simultaneously:

1. Messiah comes: He goes to Jerusalem, fights on behalf of Israel, and triumphs

2. Israel is restored and exalted

3. The Spirit is outpoured

4. An age of glory and righteousness follows

New Testament “surprise”:

1. Messiah comes: He proclaims that the Kingdom is “upon you”; He goes to Jerusalem, fights on behalf of all redeemed (on the cross), and triumphs (on the cross and by His resurrection)

2. In Christ, kingdom expectations explode out beyond and including Israel

3. The Spirit is outpoured

4. The overlap era begins: the “already-not yet” of the present age of fulfillment, the Spirit, world missions begins

Source: http://www.blueletterbible.org/faq/hispre.html (Retrieved September 1, 2011). Not all details (e.g., temple rebuilt) are agreed on by historic pre-millenialists.

Source: http://www.lamblion.com/articles/articles_millennium1.php (Retrieved September 1, 2011). Not all details (e.g., seven-year tribulation) are agreed on by historic pre-millenialists.

The Significant of OT Prophecy Fulfilled in the NT

The various books of the Bible were written over a period of some fifteen hundred years. Many of the earlier prophecies were fulfilled before the entire Bible was completed. Their fulfillment is a guarantee that other prophecies, relating to what is still in the future, will similarly be fulfilled.

More than that, these fulfilled prophecies attest to the NT mindset (which should be ours as well): that we live in the era of the eshcaton, the “end”, the hope—the time of Messiah, the Spirit and of glory, in its dawn state. This has often been called the “already/not yet” perspective of the NT

Already Fulfilled Old Testament Prophecies

Virgin birth: Isaiah 7:14 and Matthew 1:22, 23.
Messiah from Bethlehem: Micah 5:2 and Matthew 2:3-6.
Rejection and sufferings of Messiah: Isaiah 53:3-7.
Crucifixion: Psalm 22:1-18.
His burial: Isaiah 53:9 and Matthew 27:57-60.
His resurrection: Psalm 16:8-10 and Acts 2:25-31; 13:35-37.
His ascension: compare Psalm 68:18 and Ephesians 4:8.

Actually, so many Old Testament prophetic utterances were fulfilled in the birth, ministry, death and resurrection of Christ that, even if we had no New Testament, we could reconstruct large portions of the life of Christ on the basis of what the Old Testament prophets foretold (see Luke 24:25-27).

Not Yet Fulfilled Old Testament Prophecies

Messiah comes of Mount of Olives to rule and reign: Zechariah 14:1-9; cf. Acts 1:9-12.
Messiah reigns: Psalm 2; Isaiah 9:7;
Peace under Messiah flourishes: Isaiah 11:4-9; Micah 4:1-5

This is a very short sample of many Messianic hope promises found throughout the OT which have not yet come to pass.

Not Yet Fulfilled New Testament Prophecies

Building on OT Messianic prophecies, many NT predictions await fulfillment.

Christ spoke about His second coming to receive believers: John 14:3
He also spoke of Anti-Christ and the great tribulation (Matthew 24:15, 21)
He spoke about His coming in majesty to the earth (Matthew 24:29-31).
Paul: has prophecies about the end times (1 Thessalonians 5:1-11), the return of Christ (1 Thessalonians 4:13-18) and the resurrection (1 Corinthians 15:20-26; 50-53)
Book of Revelation: while there are interpretive schools, nearly all agree that at least some of Revelation’s message awaits future fulfillment

Living "Christ Alone"

2011-10-17T14:59:00.000-07:00

Living “Christ Alone” (Colossians 3:1-17)

It’s good to be back, and what I want to do today is to finish the “sermon series sampler” I began two weeks ago.

Let me remind you about that. Two weeks ago I shared a message I called “Christ Alone” drawn from Colossians 1:13-23. The simple point I was making is this: the apostle Paul sees the Colossians being swayed away from the simplicity of Christ. He hammers away at this: it’s not Christ plus law, or Christ plus ritual, or Christ plus secret knowledge, or Christ plus rules and regulations. It’s just Christ. He’s enough. He’s enough for two reasons: because of who He is (fully God, and with full authority over all things) and what He’s done (gone to the cross and burst the bonds of death by His resurrection). He’s brought us over from the realm of darkness to the realm of light.

Religion is all that junk that gets in the way between us and the simplicity of the good news of Jesus. Paul calls us to change the way we think and the way we live. First, think this way: Jesus is enough. I don’t need to add anything to Jesus to know God, to be forgiven, to be happy and fulfilled. He’s enough.

Do you know how our faith, the Christ-centered faith, is different from every other faith on earth? The theme of every other faith—all those religions—is this DO: do good works, do the ritual, do the requirements, and then, maybe, God will hear you and bless you. That’s do, and that’s religion.

The theme of the gospel is this: not DO, but DONE. Jesus paid it all. He went to the cross. He did the good work we could not do, and it’s DONE now. That’s why Paul could speak of all the things that he does with such absolute certainty. And that’s what was behind what Jesus said just before He died there: “It is finished” (John 19:30).

Colossians 1-2 is all about Paul reminding believers that because of Christ’s total triumph on the cross and by resurrection, He is all we need. Don’t turn back, says Paul—don’t turn back either to Jewish law or to pagan practices.

Now, the second half of the book, chapters 3-4, paints for us just what Christ-centered living looks like. In chapter 3:1-17, he gives general principles which he then gives some specific applications about in 3:18-4:6 to believing households and to prayer.

It’s a big chunk, but today let’s look at 3:1-17. It’s the heart of Paul’s teaching on—what does it mean to live a Christ centered life? What does living “Christ alone” look like?

The basic truth: look to Christ, the Center (3:1-4)

¹ Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. ² Set your minds on things above, not on earthly things. ³ For you died, and your life is now hidden with Christ in God. ⁴ When Christ, who is your life, appears, then you also will appear with him in glory.

Twice Paul says “set”: set your hearts on things above and then set your minds on things about. These are simple commands with profound meanings. If Christ is Lord, if eternity is real, then live it in terms of your priorities, affections and interests. We are wrapped up in Him; we have been raised with Him; we even died with Him; He is our life, and when He appears in His glory, we will also appear with His glory.

We are “Christ people”—that’s what “Christian” means. All the wonderful things He’s done for us—what does He want in return? Gold? Animal sacrifices? Rituals? All that “religious” stuff? Nope.

So what does He want?

In a word: He wants adoration. A heart set on things above, where Christ is seated at the right hand of God. A mind set on things above, not on earthly things.

That doesn’t mean we can’t be interested in the San Diego Chargers or in home decorating or in getting a job promotion. It just means that all these things take a far back seat to this: loving God: loving the Jesus who died for us; loving Him for His own sake.

It means that every believer will see everything in the light of and against the background of eternity. He will no longer live as if this world was all that mattered; he will see this world against the background of the larger world of eternity.

Every believer will set giving above getting, serving above ruling, forgiving above avenging. The believer will see things, not as they appear to men, but as they appear to God.

In some ways, it’s as simple as Exodus 20:3: “You shall have no other gods before Me.”

Now, why does God want us to live this way? Is there any sense that He wants this in order to restrict or to frustrate or to limit us by these directions? No, not at all; this is how we come to maximum joy in life. Sin is a prison, not an amusement park. Whether it’s the sin of a life without God, or the sin of misplaced religion, it’s all a prison. Here’s how we get free, and Paul gives us specific directions in the following verses.

We’ve all heard, “Out with the bad air, in with the good”, right? Well, v. 5-11 is bad air and v. 12-17 is good air.

So, get rid of… (3:5-11)

⁵ Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. ⁶ Because of these, the wrath of God is coming.⁷You used to walk in these ways, in the life you once lived. ⁸ But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. ⁹ Do not lie to each other, since you have taken off your old self with its practices ¹⁰ and have put on the new self, which is being renewed in knowledge in the image of its Creator. ¹¹ Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

Get rid of these things: Paul expresses that in two ways in this passage: “Put to death” (v. 5), “You must rid yourselves of all such things” (v. 9) based on the fact that “You have taken off your old self” (v. 9).

There are certain things that just aren’t compatible with the Christ-centered life. That’s our motive: they just get in the way of a life centered on Him.

Ever have some kid you because you don’t drink alcohol, or don’t use swear words, or are embarrassed by a dirty joke? They know that you’re a Christian, so they say, “So what? You think you’ll go to hell if you have a Budweiser?” That’s not the issue for believers—the issue is—what’s compatible with the Christ-centered life, and what’s not?

There are two “vice lists” in this passage. Vs. 5 says:

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.

“Put to death”: that’s kind of violent! Paul’s urging us to take no prisoners here. This vice list is about sexual purity, and I think it’s so interesting that Paul follows this upstream. That is, he works from the outcome back to source. Behind sexual immorality are sexually impure ways of thinking (impurity, list, evil desires and greed), but Paul doesn’t stop there. He goes all the way back to the headwaters: “evil desires and greed, which is idolatry.”

Follow the stream up to the source far enough, you’ll find idolatry: putting the god of sexual pleasure ahead of the God who gives all pleasures, including sexual pleasure in marriage. It’s sexual pleasure running a life, and Paul says, “Get out a axe, and put immorality to death.” This isn’t “let go and let God”: this is war.

This was so counter-cultural for the people of Colossae. All kinds of sexual behavior were tolerated in their culture (like it is today). Paul’s concern was that lifestyle would suck them back into pagan living.

The other vice list has to do with the way we talk:

⁸ But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. ⁹ Do not lie to each other, since you have taken off your old self with its practices ¹⁰ and have put on the new self, which is being renewed in knowledge in the image of its Creator.

Unlike the first list, here Paul starts upstream and works his way down: from anger on one end (an attitude) to filthy language (an action) on the other. Get rid of it, he says. This is the bad air. This is the junk that just has to go—to make room for good things. The reason is the change of clothes we’ve made—that’s the analogy in v. 9-10: when you came to Jesus, the old self when off and you put on the new self—a new self that bit by bit is being renewed in the image of its Creator. Before he moves on, he makes one more point: it doesn’t matter who you are or what your ethnic background is, or what your status in life is, this is what God is doing in our lives, and this is the call God’s made on our lives (v. 11):

Here [in the realm of the new self] there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

Now it’s time to look at the “good air”, the things to add to our lives:

And add this to your life (3:12-17)

Christ-like love (v. 12-14)

¹² Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. ¹³ Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. ¹⁴ And over all these virtues put on love, which binds them all together in perfect unity.

Love is the idea that holds these verses together. Love produces the compassion, kindness, humility, gentleness and patience. Love moves me to forgive in imitation of the way I’ve been forgiven. Love is what unites all these things. Love is the new set of clothes that came with the life in Christ. Love makes a new person. And love “binds them [these virtues] together in perfect unity.”

It’s Christ-like love. Over and over again, in Colossians and elsewhere in his letters, Paul tells us that while love is something we strive for, it’s also something that’s been placed in our hearts—supernaturally placed by the Holy Spirit when we put our faith in Jesus. What the Holy Spirit does is to set about reproducing the character of Jesus in our lives. That’s part of what v. 3 means: “For you died, and your life is now hidden with Christ in God.” This is the new person God made us to be, and yes we strive to make it so, but we’re not striving on our own. The Spirit is striving in us to bring forth the life and character of Jesus in us. Now we can resist the Spirit, we can grieve the Spirit and we can quench the Spirit, but He desires to make us like Jesus.

So, the Christ-centered life adds His love; it also adds His peace. Look at v. 15-17.
Christ-made peace (vs. 15-17)

¹⁵ Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. ¹⁶ Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. ¹⁷ And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

The final part we look at today says—let the peace, won by Jesus on the cross, rule both in our hearts and in our fellowship together.

Do you see how Paul unites together these four ideas? Peace, thankfulness, the word of Christ and doing all in the name of Jesus—all four. All four are set up as commands: “Let the peace…be thankful…let the word of Christ dwell in you richly…do it all in the name of the Lord Jesus.” It’s not a set of disconnected commands: it’s all of one piece.

It’s one piece with two sides: it’s peace within and peace between—peace within your life and peace between followers of Jesus (“as members of one body you were called to peace”).
It may be two-sided in its effect, but it’s all one in terms of its origin: it’s the peace of Christ. Jesus spoke of this in John 14:27: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”

That peace is expressed in thankfulness, in devotion to the word of Christ, and in doing all in His name. If I have His peace, then I am thankful. If I have His peace, then I seek out His word to dwell in me; if I have His peace, then I invite Him into every aspect of my life, doing all—word or deed—in the name of Jesus.

Don’t you find how it is that you let the word of Christ dwell in us interesting? It’s “as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.” Worship and singing especially has a powerful role in making the word “dwell” in us.

Living Christ Alone

So now, what do we do? Well, the real bottom line of living “Christ alone” is set up for us by Paul in 3:1:

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.

This is not some weird, monastic, other-worldly, kind of thing we’re called to. We are called to be people whose feet are firmly planted on earth, with all its needs and problems and yes, all its possibilities, but to do so not only with eternity in mind, but with a sense that God has called me, and you, to be conduits bringing a little of heaven to earth, right here and right now.

Remember that Paul wrote to people who were a lot like us: people who worked hard all day, who were raising families and trying to make the money stretch, and who fell asleep exhausted each night. And he said to them, set your heart on things above.

Living “Christ alone” means that you believe and act on the reality that worship isn’t just something you do for an hour or two a week: you’re engaged in worship all the time—or at least that’s the idea.

Imagine someone saying, I love my wife. Come rain or shine, I make sure I pay attention to her for a whole hour each week.

That’s not only not love; it sounds an awful lot like--religion.

But the way we have for us here is different. It moves from the heart on things above in v.

1 to the hands engaged in worshipful deeds in vs. 17:

And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

It starts with a heart and a mind captured by the greatness of Jesus; it finishes with that great Jesus working and doing and loving through you. This is Christ-centered living.

So where are you? Is He at the center of your life, or at the edge? Do you invite Him into your life daily, or just from time to time? Is He working in your life to move you closer to the center—are you allowing Him to do that?

I want to pray now for all of us, that we would turn our hearts toward Him, and ask the Spirit of God to do some spiritual surgery on us. Maybe you’ve gotten caught up in sexual sin. Or maybe in angry language. Maybe we’re being impatient with people, or we’re harboring unforgiveness. Maybe we’re just not letting the word of Christ dwell within us. Come back to Him today. Set your hearts on things above. Let’s live the Christ-centered life.

Christ Alone

2011-10-03T07:30:00.000-07:00

Christ Alone

Colossians 1:13-23

It’s good to be back. I was here in July, but I know that you’ve been hearing a lot of different speakers these last few months, so let me (re)introduce myself. First, I’m the guy who spoke about Jacob wrestling God from Genesis 32—that it’s a good thing that when you wrestle God, that you lose. That’s why I called that message “a beautiful breaking”—it really is a beautiful thing when God gets us and pins us down and we learn who is Lord, and we limp away, wonderfully changed by that encounter with God.

Also, I am currently a professor of theology at California State Christian University in Fullerton; that follows many years in ministry, most recently as Lead Pastor of the First Baptist Church of Temple City—12 years of fruitful ministry.

Now, it’s kind of fun doing the seminary professor thing, but I really am much more a pastor that I am a professor. So much of what God has called pastors to do is to teach and apply God’s word to God’s people to enable God’s people to live and minister in His way. That’s my passion, that’s my life and that’s my joy.

I asked Corky Blair what other speakers had been speaking on, and it seemed that you’ve been getting lots of Old Testament-based messages, just like my message in July was Old Testament. So I decided to go New Testament. In July, I did a close personal study of Colossians; I am with you this week and two weeks from today. Now, two weeks isn’t enough for a full series of messages; if I were doing a series on Colossians, it’d be at least six weeks, so what I have in mind is a kind of “sermon series sampler” from Colossians this week and in two weeks.

Paul’s approach helps us here. In more than half of Paul’s letters he follows a pattern in which the first half of the letter is about a major concept which we need to understand, and the second half works out how that concept translates into daily life. Application is always right there in the Biblical text if we take the time to see it.

So in Romans, it’s justification in part one, and being a living sacrifice in part two; in Ephesians it’s the true nature of the church in part one and living (“walking”) in that truth in part two; in Philippians, it’s the self-giving example of Jesus in part one and living in unity and love in part two. And in Colossians, it’s Christ alone in part one and living focused on Christ in part two.

Let me explain. When you dig into Colossians, you find that it was written to counter a weird set of ideas that was affecting the church there. The church was being swayed by those who fused these two very different ideas together:

(1) If you want to be a good Christ-follower, you need to follow all the OT laws about circumcision, special days (like Sabbaths and feasts) and food laws (this is similar to what Paul writes about in Galatians).

(2) If you want to know God, you need Christ plus special revelation given through philosophy, special insider knowledge, and an elitist attitude. (This is similar to what John writes about in 1 John. But only in Colossians do these two come together.)

The first part of that comes from the Jewish world; the second part from Greek philosophy. People had fused these two together in Colossae. And to this Paul replies, hey, wait one holy minute.

Colossians 1-2 addresses this misinterpretation of faith. It addresses it by correction, but even more by lifting up a proper understanding of Jesus Christ. The passionate cry of Paul in this letter is “Christ alone! Christ alone! Christ alone!” Let me show you this in 1:13-23, starting with v. 13-14 which sets it up:

Setting: the Rescue (13-14)

This passage sets up the main part we’re looking at…

¹³ For He [God the Father] has rescued us from the dominion of darkness and brought us into the kingdom of the Son He loves, ¹⁴ in whom we have redemption, the forgiveness of sins.

Now that’s incredibly good news. And notice how definite it is: He has rescued us, He has brought us from darkness to light and now we have redemption and forgiveness. It’s a done deal. It’s not in process; it’s not something we’re working at. But religion doesn’t like a done deal. Religion likes an open deal, an on-going deal, with you having to do, and work, and give and pay. Hold that thought; we’ll come back to it later.

Christ: the Absolute Image of God and Lord of Creation (15-17)

¹⁵He is the image of the invisible God, the firstborn over all creation.

Who is Jesus? What’s His relationship to the creation? He is “the image of the invisible God, the firstborn over all creation.” Let’s mull that over.

In Genesis, it says that God created all of us in His image. But Paul means a lot more here: Jesus is the absolute perfect image of God. The concept of “image” involves three things: likeness (Christ is the exact likeness of God, the unique mirror image of God), representation (Christ represents God to us, He is “God with us”), and communication (Christ makes God known to us). Back in Genesis, God made man in the image of God, but here, Christ is the image of God.

So He’s the image; He’s also the “firstborn.” That means He has priority in all things: the word Firstborn (protokotos) here really means that He’s the Inheritor of all. The idea is not that Christ was the first creature made by the Father (an idea flatly contradicted here in Colossians and elsewhere in Scripture), but that He is absolute Lord and Master over all of creation. That’s explained in vss. 16-17:

¹⁶For by Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him. ¹⁷He is before all things, and in Him all things hold together.

In v. 16 Paul says that Christ is Creator; in vs. 17, He’s the Sustainer, and that’s saying a lot. This is a direct shot at the falsehood that was current in Colossae: they saw Jesus as part of the story, a very important part, but only a part. They saw Jesus as alongside angels and maybe other semi-divine beings as well as Moses and the Law; but Paul says He Himself is how all things were created, whether things we can see (like the earth and the stars) or things we can’t see (like angels and demons) and that He Himself sustains or holds the creation together.

Christ: the Absolute Head of and Lord the Church (18-20)

¹⁸ And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy. ¹⁹ For God was pleased to have all His fullness dwell in Him, ²⁰ and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through His blood, shed on the cross.

What is His relationship to the church? Christ is sovereign—He’s the head—over the church because He is the first-born from the dead. By His resurrection, Jesus stakes out the future of those who turn by faith and are reconciled by His cross. He is the “firstborn from among the dead”, and we will follow. Do you know what that means for us here and now? What does it say about the church? It means that the church is the fellowship of the resurrection, the fellowship of the sure hope, the fellowship of peace with God, the fellowship of the bloody cross and the empty tomb. We are already attached to the age to come. As Paul says in Philippians, “Our citizenship is in heaven” (Philippians 3:20).

In v. 19-20, Paul speaks of God being pleased that all the “fullness” to dwell in Christ, and in 2:9, he repeats that and makes it clear what that “fullness” means: all the fullness of deity—that He is fully God. All the fullness of God’s person and power permanently dwells in Jesus Christ; God uses no other person or being or thing: all is in Christ, and in Christ alone.

Now just a few more verses…

Christ: the Absolute Reconciler (21-23)

²¹ Once you were alienated from God and were enemies in your minds because of your evil behavior. ²² But now He has reconciled you by Christ’s physical body through death to present you holy in His sight, without blemish and free from accusation— ²³ if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

Paul brings this down to the realm where we live: reconciliation with God. The Colossian church was mostly Gentile, so “alienated from God” fits especially well. What again is striking is the certainty: “He has reconciled you” by Christ’s death on the cross, and now we’re “holy in His sight.”

Now, don’t be thrown by the “if” that starts vs. 23; in Greek grammar this is called a “first class condition” where the “if” is assumed to be true for the sake of the argument: the evidence of God’s reconciliation is seen in our perseverance—if you are truly reconciled, then you will indeed continue in the faith.

This is the gospel, says Paul. The gospel is very clear: we have been rescued by Jesus Christ, who Himself is fully God, the Creator and the Sustainer of all things; as the first to be resurrected, He has created a fellowship of resurrection called the church, over which He is Lord; He accomplished His work of reconciliation by His physical death on the cross. If we try to add anything to that work, we slander the one who died on that bloody cross and who left behind that empty tomb; if we try to subtract anything from that, we subvert the good news of God. No, it’s all Christ and Christ alone.

The Implications of “Christ Alone”

So what does this all mean for us, here and now? I mean, it seems so common sense. Isn’t it just standard operating procedure for Christians to say “Christ alone”?

Well, no, not really. You see, there’s this thing called “religion” that messes with our thinking. Every impulse of religion is to make things complex. Every impulse of religion is to give us things to do—not to say that it’s already done—as Paul does here. When believers came to Colossae preaching the good news of Jesus, that He did it all on the cross—it seems it took about ten minutes for someone else to say, “Hey, you need some more. You need laws and rituals and a special holy diet and hidden knowledge and maybe even a secret handshake thrown in for good measure.”

Religion loves all the accessories. Religion loves complexity. You know why? One thing complexity and rules does is that it gives leaders power over the lives of the faithful.

Look, I want to be positive, but it’s really easy to illustrate this with a couple of negative examples. Our Roman Catholic neighbors—we love them, and make no mistake, you will find real faith there—but Catholicism has added Mary and the saints and the Mass and Confession and reams of rules and regs that bury the simplicity of Jesus, latched on like barnacles on a boat—it’s still a boat, but it’s slowed down to a spiritual crawl.

Even more vivid—and much closer to the error that Paul talks about in Colossians—is the Mormon Church. You’ve got it all: revealing angels, strange rules, secret rituals. My late Uncle was a member of the Church of the Nazarene in Provo, Utah, and they way he put it was unforgettable: he said that Mormons had a great relationship to their church but were completely baffled if you talked about a living relationship with God.

So what Paul speaks about—about the danger of burying Jesus under religion—that’s contemporary. That’s now. But don’t make the mistake this just happens in other groups.

I can illustrate this by experience. When I was serving at Temple City First Baptist, I did what a lot of church leaders do: I tried to market the church based on our programs. You know, we have a great worship ministry, great music; come check us out. We have a great youth and children’s ministry; you owe it to your kids to come. We have great adult classes; come and learn and make friends.

Now listen—all those things are good. Good worship, good programming, good relationships—all good things. It’s not an acceptable offering to God to offer anything less than the best we are capable of.

But what we were doing, in a very subtle way, was taking people away from Jesus. Oh, we added people—and some were people who demanded more goodies in our youth ministry, and who then bolted when our youth pastor took a position at a Christian college. Worse, the same people showed little sign of changed lives. What were we doing wrong?

Gradually, I became convinced that the problem was all those religious accessories: buildings, programs, artwork, music. We were selling them as our appeal. What would happen if we simply focused on Jesus Himself? What would happen if we consistently put Him forward as the reason we exist, and the reason to be a part of our church—that Jesus is the center?

About five or six years ago, we started to implement this. All our outreach literature was retooled to focus on Christ. VBS was realigned to focus on Jesus Himself. Some programming was dropped; some changed. But Jesus was celebrated as the absolute center: the Lord of Creation, the Head of the Church, the Absolute Redeemer—just as Paul describes Him here in Colossians.

Things happened. Our growth actually slowed or even reversed for a couple of years: the people looking for the neatest new programs passed us by. But God began sending us other people: people who were coming just because of Jesus.

For example, we scaled back our big Christmas cantata a bit and made our main Christmas outreach free gift wrapping, mostly at a Big Lots store that was within view of our church building. Yes, we had nicely printed cards inviting people to our Christmas Eve service, but we put the focus on Jesus. I trained people to say, “It’s free gift wrapping because God’s love is free.”

One of the first families we encountered while doing the free gift wrapping was John, Jessica, Junior and Annabella. They were downright excited. They said they’d just been talking in the car about the fact that ought to find a church, and here we were—God must have sent us! They started attending the very following Sunday, and in the spring, after attending the new members’ class, Jessica gave her life to Jesus and I baptized her. (Her husband was already a believer. The kids were both baptized the next year.)

Focus on Christ, focus on Christ. In May of last year, I baptized three Chinese women whose English was poor, but whose love for Jesus was great. In the summer, we saw a Jewish woman come to Jesus and be baptized.

Look, Jesus is great, as great in a little church or a medium-sized church as He is at a big church. I’m not arguing for small churches and small ideas. I’m advocating an exalted vision of Jesus—that the greatness of Jesus would permeate all we do; that we would always put the spotlight on Him.

And we start that in our lives. Is Christ and Christ alone the center of your life? In Philippians, Paul is able to say, “For me to live is Christ.” (Philippians 1:21). That’s the life God wants for all of us. Is for you—life all about Jesus Christ? To know Him, serve Him and share Him? Or for you, to live is work, or family, or travel or retirement or golf or NFL football or a nice house, and Jesus is a nice ornament to put on top of what your life is really about?

When I come back in two weeks, I want to pick up that thought, but for now, look into your heart: is Jesus number one there? Is that center place for Him and Him alone?

The Holy Spirit in the Old Testament

2011-09-21T08:04:00.000-07:00

These are my lecture notes for one of the lectures I'll be doing tomorrow in class:

The Holy Spirit in the Old Testament

The Term “Holy Spirit” in the Old Testament

The term “Holy Spirit” actually occurs only three times in the Hebrew Bible. The expression itself is literally “your (God’s) Spirit of holiness” but the Hebrew language often creates adjectival expressions by means of what is known as the construct genitive relationship between words (i.e., the construction “the…of…”; so the “Spirit of holiness” = “the Holy Spirit”). In these three instances, therefore, the LXX (the Greek translation of the Hebrew Bible) renders this expression with the same combination of Greek words that the New Testament uses for what we translate as “Holy Spirit” in the English versions.

Psalm 51:11

Do not cast me from your presence or take your Holy Spirit from me.

Isaiah 63:10-11

¹⁰ Yet they rebelled and grieved His Holy Spirit. So he turned and became their enemy and he himself fought against them. ¹¹ Then his people recalled the days of old, the days of Moses and his people—where is he who brought them through the sea, with the shepherd of his flock? Where is He who set His Holy Spirit among them, ¹² who sent his glorious arm of power to be at Moses’ right hand, who divided the waters before them, to gain for Himself everlasting renown, ¹³ who led them through the depths? Like a horse in open country, they did not stumble; ¹⁴ like cattle that go down to the plain, they were given rest by the Spirit of the LORD [Yahweh]. This is how you guided your people to make for yourself a glorious name.

(In the OT, the HS is interchangeable with “the Spirit of God” which occurs about 94 times.)

Ruach: Wind, Breath, and the Spirit of God and of People

Almost 40% of the time ruach appears, it refers to the literal movement of air in: (1) natural weather (2) “air breathing” animate beings, mankind and animal or (3) even metaphorically for God’s “breath” as expressed through the “wind” of nature. Hebrew ruach is often used for elements of the human “spirit” in scripture (ca. 120 times).

Breath, Spirit, and the Person of the Spirit of God

“Spirit” can stand for the human essence (Psalm 31:5; cf. Luke 23:46). This bridges over into the concept of the Spirit of God standing for Yahweh’s essence as well. (See Genesis 41:38, Numbers 27:18, Isaiah 63:11-14.)

Wind, Spirit, and the Nature of the Spirit of God

A defining passage occurs early in Scripture: Genesis 1:2 [NET Bible, with additions]:

Nowthe earth [ha-eretz]was without shape and empty [tohu wa-botu],and darknesswas over the surface of the watery deep,but the Spirit of God[ruach-elohim] was moving [over the surfaceof the water.

The NRSV translates “a wind from God swept over…” Cf. Genesis 8:1b, Exodus 14:21-22, 15:8; Isaiah 40:7, 59:19. However the ruach of God is typically personalized (Genesis 6:3, etc.). Genesis 1:2 probably combines impersonal (wind) and personal elements (Spirit). See also Ezekiel 36-37. NT images also combine personal and impersonal elements (ex., John 3).

Water, Spirit, and Transformation by the Spirit of God

The Spirit is like cleansing water: Ezekiel 36:22-38

· Ezekiel 36 is the basis for John 3 and Jesus’ teaching on the Spirit.

· Cleansing with water connects to the OT mikveh and the NT practice of baptism.

· Both (Ezekiel and John) in turn become the basis for the NT teaching of the baptism in the HS.

· Cleansing connects with other cleansing expectations of the Spirit (Haggai 2:5, Zechariah 4:6)

Endowments with the Spirit

· In the OT, the Spirit gives a special endowment of power and presence to specific individuals (Joshua, Numbers 27:18; David, 1 Samuel 16:12-13 and Saul, 1 Samuel 10:10; cf. 1 Samuel 16:14). (Also see throughout Judges.)

These endowments are related to power or ability (Exodus 31:2-5) as opposed to holiness; they are highly selective and temporary.

The Messianic Age and the Spirit

There is a strong association between the last days, coming of the Messiah and the outpouring of the Spirit (Joel 2:28-32; Ezekiel 36-37, 39:29)

Even as far back as Moses’ time, there was an understanding that they lived in a time in which the Spirit’s activity was rare and unusual, but that a time of widespread Spirit-blessing (Numbers 11:16-17; 24-30)

· After the time of Haggai, Zechariah and Malachi, there was a widespread belief that in some sense, the Spirit had departed from Israel

Summary and Conclusion

There are some things that are completely new about the work of the Holy Spirit in the New Testament compared to the Old Testament. But much of what is there in the New Testament already has its roots sunk deep into the soil of the Old Testament.

The Holy Spirit in the Trinity

2011-09-20T09:05:00.000-07:00

Pneumatology: The Holy Spirit in the Trinity

Pneumatology: from pneuma meaning “wind,” “breath,” or “spirit” and logos meaning “word.” “Pneumatology”: the study of the biblical doctrine of the Holy Spirit. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the work of the Spirit throughout Scripture.

The Personhood of the Holy Spirit

· Both the OT Hebrew (ruach) and the OT Greek (pneuma) have an impersonal meaning. On that basis some heretical theologians thorough church history have understood the HS to be “God’s active force.”

· This does not accord with the full Biblical testimony. What we have is a gradual realization that the Spirit constitutes a fully divine Person within the Deity. See John 14:16. Jesus calls the HS “He”, violating the rules of Greek grammar. He also calls Him another (allos) in His place. He further identifies the Spirit as parakletos (one called alongside to help, hence encourager, comforter, ally).

· The attributes of personhood of the HS are seen in such passages as

o The Spirit makes choices (1 Corinthians 12:11),

o He teaches (John 14:26)

o He guides (John 16:13)

o He reveals Jesus (John 16:14)

o He convicts of sin (John 16:8),

o He seals believers (2 Corinthians 1:21-22),

o He can be grieved (Ephesians 4:30)

o He can be blasphemed (Matthew 12:31)

o He possesses a rational mind (Romans 8:26-27; 1 Corinthians 2:11-13)

o He can be lied to (Acts 5:3-4)

o He can be quenched (1 Thessalonians 5:19),

o He can be resisted (Acts 7:51)

o On numerous occasions is distinguished from, yet directly linked with the Father and the Son as co-worker and co-recipient of worship (Matthew 28:19-20; 2 Corinthians 13:14).

The Deity of the Holy Spirit

The Holy Spirit is distinguished from, yet closely related to, the Father and the Son—and that on an equal basis.

· He receives the worship due the Father and the Son (2 Corinthians 13:14) and does divine works, including inspiring Scripture (2 Peter 1:20-21; Matthew 19:4-5)

· He is engaged in regenerating hearts (Titus 3:5), and creating, sustaining, and giving life to all things (Genesis 1:2; Job 26:13; 34:14-15; Psalm 104:29-30). In The Mystery of the Holy Spirit, R.C. Sproul points out that much of the work of the HS is summed up as “creation and re-creation.”

· He is said to be eternal (Heb 9:14; only God is eternal), omniscient (1 Corinthians 2:10-11), and is actually referred to as God (Acts 5:3-4; 1 Corinthians 3:16; 6:19-20). There is very little room for doubt; clearly the Holy Spirit is divine.

Scriptural Metaphors for the Holy Spirit

Scripture uses several important metaphorical expressions to refer to the Spirit, his sovereign character and his inscrutable, yet manifested workings.

· Wind: (John 3:8). This is a natural metaphor since “spirit” in both Greek and Hebrew can mean wind.

· Water: (John 7:37-39). This symbol portrays the Spirit as the One who can fulfill the deepest longings of the heart to know God, i.e., to enjoy eternal life (John 4:14; 17:3). As such, the metaphor speaks of promised messianic blessing and the presence of the kingdom in a new and powerful way (Isaiah 12:3; 32:15; 44:3; Ezekiel 39:29; Zechariah 14:16-18; Joel 2:28-32).

· Dove: ( Mark 1:10; Luke 3:22; John 1:32) The symbol of the “dove” probably represents the beginning of an age of blessing and the end of judgment or perhaps it symbolizes the beginning of a new creation through the work of the promised, Spirit-empowered Davidic messiah.

· Clothing (Acts 1:8). In the case of the Spirit, it refers to his gift of power to us so that we might live consistent with the gospel as we boldly preach it throughout the entire world.

· Pledge: (Ephesians 1:14; 2 Corinthians 1:21-22). In this case, the present gift of the Spirit is the guarantee that the totality of what has been promised to us will someday be fulfilled (Romans 8:30).

· Seal: (2 Corinthians 1:22 and Ephesians 1:14, 4:30; cf. Revelation 7:3). A “seal” in the ancient world referred to a “mark (with a seal) as a means of identification so that the mark which denotes ownership also carries with it the protection of the owner.

· Fire: (Acts 2:3; cf. Exodus 3:2-5; 13:21-22, 24:17). Fire represents the holy presence of God.

The Work of the Holy Spirit in Revelation

· Personal revelation: Numbers 24:2; 1 Samuel 10:6, 10; Ezekiel 2:2, 8:4, 11:1, 24

· Scriptural revelation: Matthew 22:43; Acts 2:30; 2 Timothy 3:16; 1 Peter 1:10-12; 2 Peter 1:19-21

The Work of the Holy Spirit in the Old Testament

· In creation (Genesis 1:2; Job 26:13)

· In sustaining the creation (Psalm 104:29-30)

· To impart wisdom and skills (Exodus 31:1-11; Zechariah 4:6))

· To sustain the nation of Israel (Genesis 41:38; Numbers 11:25; Deuteronomy 34:9)

· To raise up leaders (Judges 3:10; 6:34; 14:19)

· Regeneration (Ezekiel 36:26-28)

· Sanctification (Nehemiah 9:20; Psalm 51:11; 143:10; Isaiah 63:10)

· Associated prophetically with the Messianic age (Isaiah 11:2-5; 32:15-20).

The Work of the Holy Spirit in the Life of Christ

· The HS was involved in the birth of Christ, with the result that Christ, while fully human, was completely sinless (Matthew 1:18; Luke 1:35)

· The HS was also involved in Christ’s anointing for messianic service at his baptism (Luke 3:21-22)

· The HS filled Him during his temptations (Luke 4:1; John 3:34),

· The HS revealed the timing and nature of the beginning of that ministry (Luke 4:14, 18).

· The HS was also responsible for Christ’s ability to perform miracles and cast out demons (Matthew 12:28).

· The HS was also involved in both the death of Christ as well as his resurrection (Hebrews 9:14; Romans 1:4; 8:11).

Lecture Notes on the Trinity

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Introduction to the Doctrine of the Trinity

Trinity: The union of three divine persons (or hypostases, being or person, as opposed to ousia, essence), the Father, Son, and Holy Spirit, in one divinity, so that all the three are one God as to substance, but three Persons (or hypostases as to individuality).

Person: In speaking of the Triunity, the term “person” is not used in same way it is in ordinary usage in which it means an identity completely distinct from other persons. According to the teaching of Scripture, the three Persons are inseparable, interdependent, and eternally united in one Divine Being.

Essence: In its theological usage, essence refers to “the intrinsic or indispensable, permanent, and inseparable qualities that characterize or identify the being of God.”

The doctrine of the trinity states that there is one God who is one in essence or substance, but three in personality. This does not mean three independent Gods existing as one, but three Persons who are co-equal, co-eternal, inseparable, interdependent, and eternally united in one absolute Divine Essence and Being.

Ancient Diagram of the Holy Trinity

Recognizable and Important Distinctions

In the relationship between the Persons there are recognizable distinctions.

a. Unity in diversity

b. Equality in dignity (Ephesians 3:15; John 5:18).

c. Diversity in operation (John 16:14).

Errors to Avoid Concerning the Trinity

Tri-theism: three Gods associated

Modalism: three manifestations of one God.

Arianism: The Son is subordinate to the Father; the Son the first created. In Arianism, the role of the Spirit is unclear, most likely a metaphor for the action of God.

Biblical Support for the Trinity

Scriptures on the Oneness of God

Old Testament

(1) Deuteronomy 6:4 “Hear, O Israel! The LORD is our God, the LORD is one!”

(2) Deuteronomy 4:35 “To you it was shown that you might know that the LORD, He is God; there is no other besides Him.”

(3) Isaiah 46:9 “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me.”

(4) Isaiah 43:10 “You are My witnesses,” declares the LORD, “And My servant whom I have chosen, In order that you may know and believe Me, And understand that I am He. Before Me there was no God formed, And there will be none after Me.”

New Testament

(5) 1 Corinthians 8:4-6 “Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”

(6) Ephesians 4:4-6 “There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.”

(7) James 2:19 “You believe that God is one. You do well; the demons also believe, and shudder.”

Scriptures Demonstrating God, Who is One, is Also Three

Old Testament

(1) The name Elohim, translated God, is the plural form of El. While this is what is called a plural of plenitude pointing to the power and majesty of God, it certainly allows for the New Testament revelation of the Triunity of God.

(2) There are many instances where God uses the plural pronoun to describe Himself (see Genesis 1:26; 3:22; 11:7; Isaiah 6:8).

(3) In the creation account, both God the Father and God the Holy Spirit are seen in the work of creation. It is stated that God created heaven and earth (Genesis 1:1), but that it was the Holy Spirit who moved over the earth to infuse it with life in the sense of protecting and participating in the work of creation (Genesis 1:2).

(4) Writing about the Messiah, Isaiah reveals Him to be equal with God, calling Him the “Mighty God” and “Eternal Father” (Isaiah 9:6).

(5) Several passages reveal a distinction of Persons within the Godhead.

· In Psalm 110:1, David demonstrates there is a distinction of Persons between “LORD,” the one speaking, and the one addressed called by David, “my Lord.” Cf. Psalm 2:7-12.

· The Redeemer (who must be divine, Isaiah 7:14; 9:6) is distinguished from the Lord (Isaiah 59:20).

· The Spirit is distinguished from the Lord in a number of passages (Isaiah 48:16; 59:21; 63:9-10).

(6) In the Messianic prophecy of Isaiah 7:14, God made it clear that the One who would be born of the virgin would also be Immanuel, God with us.

(7) Two other passages which imply the Trinity are Isaiah 48:16 and 61:1. In Isaiah 48:16 all three Persons are mentioned and yet seen as distinct from each other. See also Gen. 22:15-16.

New Testament

(1) The Father is called God (John 6:27; 20:17; 1 Corinthians 8:6; Galatians 1:1; Ephesians 4:6; Philippians 2:11; 1 Peter 1:2).

(2) Jesus Christ, the Son is declared to be God. His deity is proven by the divine names given to Him, by His works that only God could do (upholding all things, Colossians 1:17; creation, Colossians 1:16, John 1:3; and future judgment, John 5:27), by His divine attributes (eternality, John 17:5; omnipresence, Matthew 28:20; omnipotence, Hebrews 1:3; omniscience, Matthew 9:4), and by explicit statements declaring His deity (John 1:1; 20:28; Titus 2:13; Hebrews 1:8).

(3) The Holy Spirit is recognized as God. By comparing Peter’s comments in Acts 5:3 and 4, we see that in lying to the Holy Spirit (vs. 3), Ananias was lying to God (vs. 4). He has the attributes which only God can possess like omniscience (1 Corinthians 2:10) and omnipresence (1 Corinthians 6:19), and He regenerates people to new life (John 3:5-6, 8; Titus 3:5), which must of necessity be a work of God for only God has the power of life. Finally, His deity is evident by the divine names used for the Spirit as “the Spirit of our God” (1 Corinthians 6:11).

Difficulties With the Trinity Considered and Answered

The Meaning of Monogenes

This word appears in Luke 7:12, 8:42, 9:38; John 1:14, 1:18, 3:16; Hebrew 11:17 and 1 John 4:9.

There has been a “swing” in our understanding of this term in the last generation, from “only begotten” to “one and only” or “unique.” Etymologically, monogenes seems to mean “only generated”, but comparsions with prior and contemporty usagaes (including elswhere in the NT) have moved scholarship in the direction of “one and only” (see John 3:16 in the NIV).

The “begotten” understanding (which Greek seems to have grown toward in the centuries after the NT era) creates a problem: in what sense does the Father “beget” the Son? In the Nicene Creed, this was addressed by says that the Son is “eternally begets” the Son.

The Meaning of Prototokos

This word appears in Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; and Revelation 1:5. The “straight-forward” meaning is “first born.” This again tilts in the direction of an in-time origin for the Son.

However, protokotos also means, “having first priority.” In Colossians 1:15 actually announces His divine sovereignty over all creation, even as a first-born child is designated as heir of the father. Compare Psalm 89:27 in the LXX.

Practical Ramifications of the Doctrine of Trinity

(1) It teaches us that God is a God of revelation and communion.

(2) It means that the Trinity is the basis of all true fellowship in the world (Jn. 17:21).

(3) It gives variety to the life of the universe. (Francis Schaeffer elaborates on this theme in He is There and He is Not Silent.)

Conclusion

2 Cor. 13:14. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. Trinitarianism is the unelaborated assumption of the NT.