Author: squeaky2

Above I have posted a seal impression from the British Museum which seems to be no longer accessible. The pixel count of the above image is much less than the original displayed content. If I am correct on my take of the scene, it refers to the judicial promise/curse of Gen.3.15. Notice the woman picking the fruit while the kingly Messiah tramples the serpent leading humanity to victory.

I contend this biblical promise is referenced in Gen. 4.1 when Eve mistakenly thought she gave birth to the Messiah. Also, I contend Gen. 3.15 is the redemptive origin of the blood sacrifice, the eternal covenant fulfilled by Christ who had His heal pierced by the deadly viper at the crucifixion. The symbolism of blood sacrifice also frames the story of Cain and Abel. It seems that Cain had a first-born animal he was unwilling to sacrifice and brought fruits of the ground instead.

Also, it seems the chaos of God’s original creation brought on by dark forces (Gen. 1.2) was not chargeable since no overt command was broken. Gen. 3.15 provides the judicial sentence upon the serpent since the human couple had died to God (Jn. 5.24, 1 Jn. 3.14, Eph. 2.1, Col.2.13, et al). In Jn. 8.44 Jesus tells us that the devil was a murderer and liar from the beginning giving the rationale for the judicial sentence in Gen. 3.15.

Here is a story from Aramco World featuring The Morgan Library & Museum holder of the world’s largest collection of ancient cylinder seals. The article is very fascinating as is the video which can be found by clicking the “video tab” in the top register.

https://www.aramcoworld.com/Articles/July-2021/Mesopotamia-s-Art-of-the-Seal

Need encouragement to pray? John Calvin once said that “Nothing is better adapted to excite us to prayer than a full conviction that we shall be heard.” That’s why Jesus said things like: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For…

What Should We Make of Unanswered Prayers? — Southern Equip

Abraham was the first and greatest of the Hebrew patriarchs; his story unfolds over 15 chapters in the book of Genesis (from Gen. 11:26-Gen. 25:8).  The Lord called him out of his own country to a new land and promised to bless the earth through him (Gen. 12:1-3). In our next top ten list, we’ll […]

Top Ten Discoveries Related to Abraham — Bible Archaeology Report

If you read nothing else, read J. I. Packer’s introduction to John Owen’s work: The Death of Death in the Death of Christ. If a person is struggling in their walk with Christ, the contents of Packer’s essay will save this person much time to find the glorious truth of Christ’s power. As a testimonial, I spent too many years wandering in the wilderness not clear on the nature of the gospel. Perhaps, the best remedy is to read and study the whole bible, prayerfully and consistently. The Spirit will teach His saints the truth from its pages.

The issue at hand is whether Christ merely died for all and that man chooses Him verses that Christ, in magnificent power, brings the sinner to Himself. Packer also gives some guidelines on how to read Owen. It is a relatively long essay, by today’s standard, but profitable as it is long. Packer uses no extraneous words.

I have written contra Owen in a post about understanding what exactly a covenant is. I stand by what I wrote. One can be in agreement in parts with other Christians since no Christian is infallible.

J. I. Packer’s Famous Essay on Christ’s Death

Admittedly, I copied this paragraph from another site’s post who added nothing else except its attribution. The paragraph notes the complexities in ancient 2nd Temple Israel. Our own world is likewise complex. Let us not think earlier times and lives were somehow simply cut and dried and that the bible is elementary; it is not. Yet, accuracy can be achieved despite the complexity and is able to instruct us to the degree that we understand it. Though basic truths lie at the surface and are able to save us through the Spirit’s workings; A fuller and richer understanding awaits those who seek to know God and His dealings in life. This takes effort and rewards its seekers with a sharper focus on what is really important. Salvation is by grace and free which is effortless; but as a baby is born not by itself, yet, in order to grow up it needs directed effort.

The Hebrew and Christian bible is rooted in history attested by texts and other archeological data. This fact is incontrovertible despite the attacks of evil. The bible speaks to our situation to the degree we understand it accurately. It is God’s preserved word. Though this world is evil, He will rule in the midst of His enemies one way or another (Ps. 110.2). The following quote is by George Rawlinson:

The political condition of Palestine at the time to which the New Testament narrative properly belongs, was one curiously complicated and anomalous; it underwent frequent changes, but retained through all of them certain peculiarities, which made the position of the country unique among the dependencies of Rome. Not having been conquered in the ordinary way, but having passed under the Roman dominion with the consent and by the assistance of a large party among the inhabitants, it was allowed to maintain for a while a species of semi-independence, not unlike that of various native states in India which are really British dependencies. A mixture, and to some extent an alternation, of Roman with native power resulted from this arrangement, and a consequent complication in the political status, which must have made it very difficult to be thoroughly understood by any one who was not a native and a contemporary. The chief representative of the Roman power in the East—the President of Syria, the local governor, whether a Herod or a Roman Procurator, and the High Priest, had each and all certain rights and a certain authority in the country. A double system of taxation, a double administration of justice, and even in some degree a double military command, were the natural consequence; while Jewish and Roman customs, Jewish and Roman words, were simultaneously in use, and a condition of things existed full of harsh contrasts, strange mixtures, and abrupt transitions. Within the space of fifty years Palestine was a single united kingdom under a native ruler, a set of principalities under native ethnarchs and tetrarchs, a country in part containing such principalities, in part reduced to the condition of a Roman province, a kingdom reunited once more under a native sovereign, and a country reduced wholly under Rome and governed by procurators dependent on the president of Syria, but still subject in certain respects to the Jewish monarch of a neighboring territory. These facts we know from Josephus and other writers, who, though less accurate, on the whole confirm his statements; they render the civil history of Judaea during the period one very difficult to master and remember; the frequent changes, supervening upon the original complication, are a fertile source of confusion, and seem to have bewildered even the sagacious and painstaking Tacitus. The New Testament narrative, however, falls into no error in treating of the period; it marks, incidentally and without effort or pretension, the various changes in the civil government—the sole kingdom of Herod the Great,—the partition of his dominions among his sons,—the reduction of Judaea to the condition of a Roman province, while Galilee, Ituraea, and Trachonitis continued under native princes,—the restoration of the old kingdom of Palestine in the person of Agrippa the First, and the final reduction of the whole under Roman rule, and reestablishment of Procurators as the civil heads, while a species of ecclesiastical superintendence was exercised by Agrippa the Second. Again, the New Testament narrative exhibits in the most remarkable way the mixture in the government—the occasional power of the president of Syria, as shown in Cyrenius’s “taxing”; the ordinary division of authority between the High Priest and the Procurator; the existence of two separate taxation—the civil and the ecclesiastical, the “census” and the “didrachm;” of two tribunals, two modes of capital punishment, two military forces, two methods of marking time; at every turn it shows, even in such little measures as verbal expressions, the coexistence of Jewish with Roman ideas and practices in the country—a coexistence which (it must be remembered) came to an end within forty years of our Lord’s crucifixion.

Labeling people with generalist classifications often leads to pigeonholing them wrongly. For instance, Jesus was thought to be closely aligned with the Pharisees early in His ministry. He held Pharisaical positions such as the resurrection from the dead and acceptance of the Prophets and Writings along with the Pentateuch. The other major 2nd Temple Jewish Sect, the Sadducees, believed only in earthly life and its consequences without any kind of afterlife.

Jesus, however, had to differentiate Himself from the Pharisees as a group since they were not correct in all of the beliefs or practices. When the disciples informed Him that the Pharisees were offended in a particular point of His teaching about defilement, He called them blind guides and that the twelve should have no dealings with them (Mt. 15. 1-13). Later, in Mt. 23 Jesus condemned their hypocrisy. Yet, after the ascension, when Jesus chose someone to be an instrument to proclaim His name to the Gentiles, kings, and the people of Israel (Acts 9. 15), He chose Saul (Paul) the Pharisee and transformed him. Later, Paul did not see any contradiction in being a Pharisee and a Christian (Acts 23.6). Paul took the good out of the bad and still clung to the basic doctrinal positions of resurrection and belief of all of the scriptures.

May we today not lump together disparate people and label folks because they espouse certain things that generally heretical groups believe when those positions are correct. The chaff will retain some wheat just as the wheat will retain some chaff.

Peter J. Gentry has an article dealing with how and why the present shape of the Old Testament exists. The article is fairly comprehensive and technical but very readable for any layperson familiar with the bible. One does not need to analyze all his technical charts he presents, from himself or others, to fully grasp the points he is making. He writes in a very straightforward manner. I believe the article has great explanatory power and have benefitted from it probably more than any other work on this topic either in writing or speech. He says just enough in 20 pages along with about 7 pages of footnotes.

https://equip.sbts.edu/publications/chaos-theory-and-the-text-of-the-old-testament/

Timothy N. Mitchell explains some of the issues of how the authorial text was preserved. This is a great read. I have been following his own blog for the last several years and am very sympathetic to his thesis in this article. Enjoy!

https://equip.sbts.edu/publications/where-inspiration-is-found-putting-the-new-testament-autographs-in-context/

These studies are at the college-level and are short. Often, they take ten minutes to read if one is generally familiar with the bible and its concepts. Some articles may take fifteen, or, twenty minutes with adjacent searches of terms.

https://www.etzion.org.il/en/tanakh/studies-tanakh/literary-readings-tanakh/introduction-i-subtextual-reading-biblical

While I may not agree with all of the following description in this Jewish site, it does help to explain the idea of the “covenant” which is rooted in ancient biblical thought and continues with the establishment of The New Covenant. A particular disagreement involves labeling the 66 books of the bible into old and new testaments, which I agree with, since they refer to the redemptive order. While the Jewish Temples existed they were symbolic of the grace that would appear when One in the order of Melchizedek would minister in the greater temple in heaven.

https://www.jewishvirtuallibrary.org/berit

A number of lectures related to the archaeology of Jerusalem have now been posted from the Cambridge Symposium held in March 2019. The official title of the gathering was “The Ancient City of David: Recent Archaeological Exploration of Jerusalem. An Academic Symposium co-organized by Megalim: The City of David Institute and Von Hugel Institute of…

Cambridge Symposium Lectures Online — BiblePlaces.com

Jude 6 is a parallel reference to 2Pet. 2.4. Both of these passages refer to angelic judgment without any idea of human/angel sexual union. I reject any Jewish myths about angel/human cohabitation, and both Peter and Jude reject this notion as well. Also, only scripture is without error and not Jewish legendary texts, which some want to reference as authoritative, but are not.

While not conclusive, Lk. 20.35 seems to point to no cohabitation of any kind in the angelic realm, But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage (NIV). Therefore, I would argue that no reproduction or sexual desire is possible in the heavenly state. Further, it was through and for Jesus that all the heavenly hosts were created, For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him (Col. 1.16 NIV). If He created all angelic persons, then, they could not cohabit to create other spiritual beings by themselves. The origin of spirits rests with God.

Exposition of Jude 4-7

For certain individuals whose condemnation was written about  long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord. Though you already know all this, I want to remind you that the Lord at one time delivered his people out of Egypt, but later destroyed those who did not believe. And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. (NIV)

Those who want to see sexualized angels in this text will have to link all of Jude’s examples together to show a consistent description of sexual sin. But that cannot be done since Jude’s first example is of disbelief. The Israelites who came out of Egypt were discouraged by the spies’ bad report and wanted to choose a leader to go back to Egypt, and consequently were judged to die in the wilderness (see Num. 14. 1-4, 20-23).

The next problem for those who see a sexual connotation in Jude 6 is the smuggling of homoion (the Greek word meaning “similar”) to the first part of verse 7. Hos occurs instead which is an adverb meaning “like manner.” They may retort that hos means the same thing but they miss the flow of the text. First, homoion (an adjective meaning “similar”) is inextricably and clausal in connection to the cities who were like Sodom and Gomorrah. The adjective cannot be moved.

The second reason that Sodom’s sin cannot be connected to the angels is that what “like manner” (hos) refers to is not the sexual sin of Sodom but of the same judgment. Jude begins by speaking about the infiltrator’s judgment (condemnation-vs.4). Jude then gives examples of other groups who will be judged for various things. The overriding common theme is the condemnation these groups are facing. Sodom will be judged in like manner as angels but for different reasons.

The infiltrators in Jude’s day exhibited the same type of sin as Sodom in that they were immoral (vs.4) and polluted their bodies, and therefore Jude, again, uses homoion, in vs. 8, to indicate their sameness. Therefore, only the present infiltrators were similar to Sodom. Neither the people who disbelieved, nor the angels who were separated into darkness have any record of sexual sin.

Brief Angel Definition

Angels can be thought of as God’s assistants, Who makes his angels spirits, His ministers a fire (Ps. 104.4). Often a military aspect is observed as a vital role given angels, For he will command his angels concerning you to guard you in all your ways (Ps. 91.11 NRSV). Also, Michael and his angels conduct war, Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. (Rev. 12.7 NIV).

The Septuagint was a Greek translation of the Hebrew Bible (O.T.) translated as early as 3rd century BCE (Torah) and 2nd century BCE (Prophets and writings). It translates the Hebrew term for angel (mal akh) into the Greek angelos. Both Hebrew and Greek terms denote the concept of “messenger.” Therefore, the good angels seem to be messengers of words or deeds from God. Angels are also divided into ranks, which involve hierarchical relationships that can be seen by the term “archangel” in places like Jude 9.

Replacing Fallen Ranks

Peter was resurrected Jesus’ initial spokesperson of the nascent Church. He recognized the need to fill the post that Judas deserted among the Twelve to make up that number, Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us (Acts.1.21 NIV). Peter quotes Ps. 109.2 to make the point that a formal and established office existed of those whom Jesus had chosen, Let his days be few, his office, let another take (Acts 1.20b). In the scriptures, it seems that some ministries and offices are meant to be filled up to a certain number.

Therefore, it seems that since some angels have fallen, their ranks need to be filled. This concept aligns well with what Jesus describes as the believer’s afterlife in Lk. 20. 35-36a, But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for they are like the angels (NIV). I have argued elsewhere https://beliefspeak2.net/ that the imprisonment of evil angels that Peter speaks about in 2Pet. 2.4 is best fulfilled by the first day of creation (re-creation) in Gen. 1. 2-4. If I am correct in my reading, then what we see in Genesis, from the first day onward, is a divine plan to raise up replacements for the angels who have fallen. Of course, this is not the only purpose of God in redemption, but one to praise our Savior forever.

For if God did not spare angels when they sinned, but sent them to hell, putting them in chains of darkness to be held for judgment…

2Pet. 2.4 NIV

(A personal note) Several unusual bible issues feature in some of my writings. I did not choose them, they chose me, if you will. On this issue of the angelic Fall, I was challenged in my conception of a pre-Edenic Fall by another theologian many years ago. He insisted that the devil’s Fall happened in the Garden of Eden when he tempted Adam and Eve. I had nothing to claim as a counter argument, and so had to remain silent. I never completely bought into this notion, however, and now feel I can retort. In actuality, the theologian’s argument was from silence. He stated that no where else prior to the Garden of Eden does scripture record the devil’s Fall. I can now provide him the scripture.

Simon Peter, in warning his readers of false teachers, writes about others who were judged for their wickedness, all to encourage them to stay true to the faith since judgment was sure to come. Peter lists angels first as a group that faces judgment for evil (sin). The problem of identifying the event that Peter refers to is seemingly the most difficult task for interpretation, but it’s fairly easy. Recently, many Christian and Jewish commentators have identified this angelic judgment with the mythical human and angel cohabitation of Gen. 6. It did not happen at that point, however, since no connection occurs with the elements of Peter’s account. The angels were imprisoned somewhere dark which doesn’t feature in the Gen. 6 passage.

The sons of God in Gen. 6 were the human righteous such as Enoch who walked with God. Before the Flood, peoples were divided into families and social groups who either longed for a better homeland with God, or were the rebels and scoffers. These are the two groups mentioned in Gen. 3.15: the seed of the woman and seed of the serpent. God divides the two groups differently in the span of history. Later, God would call one group of people, and only one, the Jews, to be his witnesses. God has revealed Himself and His plan in various ways and at different times (see Heb. 1.1). In our age, where the Spirit has been given, the righteous and wicked are practically intermingled. An example of intermingling is the Church in the world, not of it. Also, the wicked pretending to be righteous within the Church is an infiltration. This is what Peter was warning about: be careful not to fall into the false teachers’ trap since their intermingling is a reality (2Pet. 2.1).

Where do the specific elements of imprisonment in darkness which Peter speaks about occur? They happen at the first day of re-creation, the separation of “good” light and darkness recorded in Gen. 1.2-4: Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, “Let there be light,” and there was light. God saw that the light was good, and he separated the light from the darkness (NIV). I say a re-creation since Gen. 1.1 has a prior creation. God doesn’t create a flawed creation in the beginning. Instead, darkness seems to invade it. It was the later addition of light that dispelled the darkness, The light shines in the darkness, and the darkness has not overcome it (Jn. 1.5 NIV). Also, by recognizing God’s prior creation, His people comprehend why the earth and universe appear so old and chaotic. It appears old probably because it is old, billions of years. It appears chaotic because the devil has been active spreading darkness for a long time.

This separation of darkness from light in Gen. 1.4 connects with what Peter says about the sinning angels in 2 Pet. 2.4: that they are bound in darkness. Peter will again reference creation and flood in ch. 3. 5-6, as he does in 2. 4-5, But they deliberately forget that long ago by God’s word the heavens came into being and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed. Therefore, since Peter speaks about creation, and subsequent flood, in almost one breath in chapter 3, he probably states the same in 2.4-5.

One of the arguments Traditionalists employ for holding to their view that the unredeemed are tortured forever, is that the church has always believed such. This is not true. Justin Martyr writing about 160 C.E. clearly rejects notions of human immortality both in his introduction and 5th chapter of his Dialogues.

Jesus plainly taught human extinguishment in at least two places. Mt. 10.28 explicitly affirms body and soul destruction, Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell (NIV). This certainly sounds like requisite punishment and then destruction. I say requisite since the bible is clear on the timeframe for which the person is judged: For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad (2Cor. 5.10 NIV). Though, here in 2 Corinthians it is speaking about the experience of Christians, the timescale for judgment would be the same for the lost. Therefore, the retribution would be only for bad things done while on earth in their physical bodies. Some philosophers, such as Jonathan Edwards (I count him not as a theologian but more a philosopher), makes up the idea that, in the afterlife a sinner gets worse and worse, and so is infinitely punished. Edwards is wrong, however, since the scope and scale of the judgment encompasses only what occurred in their lives while on earth. Both the righteous and wicked are recompensed proportionally to their earthly life. Neither will the saint gain more in glory eternally nor the sinner lose in perdition any more than what earth’s deeds deserve.

Also, Jesus describes the Christian’s eternal state as one of everlasting life, such as the angels, and they can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection (Luke 20.36 NIV). The previous verse limits this blessing only on those “worthy” (vs. 35), therefore, the unworthy will not have immortality. This passage further tells us that the angels were created with native immortality. This native immortality fits the idea of those who will suffer the everlasting torment of Rev. 14. 10-11 and Rev. 20.10. It is true that both references of Revelation involve humans who are assigned the same place as the evil angels. The difference with the wicked humans is that their durability in the flames is commensurate with their sin while they were on earth.

1 Cor. 15.56 tells us that the strength of sin is the Law. In Rom. 4.14-15, For if those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath. And where there is no law there is no transgression. The purpose of giving the Law some 400 years after the promise was to proliferate sin, The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more (Rom. 5.20 NIV). The Law imprisoned people, Before the coming of this faith,  we were held in custody under the law, locked up until the faith that was to come would be revealed (Gal. 3.23 NIV). The ancient Jews of Israel were unfaithful to the Mosaic regulations just as the Law intended to show them. They could, however, repent and return to the Lord. Many of them did respond to prophetic preaching and hearing of scripture. Given our knowledge of human nature, it is unsurprising that some Jews did not keep kosher:

https://www.timesofisrael.com/those-fishy-reports-on-ancient-israelites-eating-non-kosher-seafood/

Immersion can seem to be an impractical imposition resulting in an undignified outcome for the recipient. However, by performing this modern humiliation, the baptized is saying that he is dying to self and living in Christ.

This week I have been reading John Owen and have been struck how much he diverges from scripture. John Owen was a confident and powerful rhetorician in the Cromwell Era of British history. Although he was an able theologian and a godly Christian, he was not without his faults. To me, much of his writings about covenants amount to bald assertions since they cannot be tied to scripture. Therefore, along with his other Puritan friends, he confuses Israel with the Church and applies O.T. circumcision to baptism, and thus becomes a paedobaptist. This confuses the biblical concepts.

Is Baptism a Sacrament?

In itself, neither baptism nor observing the Lord’s Supper impart grace. What I mean is, these observances can bless the believer greatly, but, by themselves, are not devices for dispensing grace. Instead, the one being baptized is conveying a message. He is really giving something instead of receiving grace. He is saying that he is identifying himself with Christ, leaving his old ways and, hence forth, living a Christ-filled life. The whole rite is meant as a sort of confession, a testimony, a stand.

It is a bit off topic, but the Lord’s Supper has the same purpose of communication as does baptism. Paul explicitly says that the observers are, in a sense, preaching by performing the rite, For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes (1Cor. 11.26 NIV).

Sacraments don’t really exist. I mean, think of the concept: a rite to impart grace? The bible says grace is given through faith and not works. In the final analysis, it is unavoidable to not see works raising its head as a means of grace for those who want to have a sacramental understanding of baptism.

Also, another issue is making baptism a necessary requirement of salvation. It is not. The Rite of Baptism is a wonderful display of a cognizant believer desiring to make his confession of faith. However, for various reasons, not all Christians, in history, will have performed this observance. Nonetheless, if they know Him, they are accepted by God in heaven.

The Candidates for Baptism

Though heart circumcision signified redemption in the O.T., and baptism is a confession of faith signifying prior salvation, they are not equal. Both reference salvation, but this fact does not mean baptism and circumcision are interchangeable. The rite of biblical circumcision points to the truth of not relying on the flesh for acceptance from God. I believe this O.T. rite is interpreted and defined by Paul in Phil. 3.3: For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh (NIV).

Circumcision was much elaborated in the Mosaic Law, though it was first given to Abraham in Gen. 17.11: You are to undergo circumcision, and it will be the sign of the covenant between me and you (NIV). Notice that it was a symbolic rite pointing to a spiritual reality that Abraham was redeemed by faith prior to the act of circumcision, and, of course, all the requirements of the Mosaic Law. This fact Paul makes much of in Rom. 4, Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! (vss. 9-10 NIV). Blessedness and salvation are by faith, and therefore only a cognizant person, not an infant, is the candidate for baptism.

Please notice also, the issue in Rom. 4 above was about Gentile circumcision. They were actually requiring literal circumcision and not baptism. This implies that these rites were never confused with each other in the way that paedobaptists want to conflate them today. I mean, just think of it, if they were the same, why couldn’t the person say: “I’ll take the baptism instead of the snip.”

In Col. 2. 11-12, Paul notes that the rite of circumcision and baptism symbolically refer to salvation: Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead (NIV). All these actions are performed by someone with the capacity to make eternal decisions: “through your faith.” Therefore, one cannot transfer the sprinkling of infants (and call it baptism) for circumcision in Moses. Since, in that case, the subjects were unwitting. Furthermore, Paul is speaking of Spirit Baptism in the Colossians passage, which happens to the believer at the point of faith. The rite of Christian Baptism is subsequent to faith and constitutes a testimony by the person being baptized to indicate what has occurred in his heart earlier.

Why would anyone follow the Mosaic statute of the Old Covenant (of circumcising 8-day-old males) by baptizing infants, when the original circumcision of Abraham occurred when he was 99 years old and a conscious believer? Christians are saved through the promise to Abraham and not in keeping the Law, which no one could observe perfectly. The Purpose of the Law was for humans to recognize they were hopeless, because the law brings wrath. And where there is no law there is no transgression (Rom. 4.15 NIV). Infants of Christian parents are holy (1Cor. 7.14) and don’t need an additional rite.

The Mosaic Law was only given to the Jews and was an intercalation until Christ fulfilled both the regulations and temple sacrifices. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise (Gal. 3.17-18 NIV). Why would any Christian think it valid to adopt a feature of a covenant not given to them with practices that have now passed and been fulfilled, all without biblical warrant? Paedobaptists cannot have accuracy as to what the sign means since the rite they are performing on an unwitting child doesn’t reference salvation in the New Covenant. The subject is unwitting, and no one can believe for another.

Also, “household baptisms,” such as in Acts 16.32-33, were performed upon those whom Paul spoke to prior to their baptism, and therefore were witting recipients, Then they spoke the word of the Lord to him and to all the others in his house…then immediately he and all his household were baptized (NIV). An honest examination of the scriptures of these matters yields a position of believer’s baptism.

The Mode of Baptism

Furthermore, the bible employs Greek words for “pouring” and “sprinkling” in other contexts unrelated to baptism. Therefore, if the bible wanted to express those concepts to reference this rite, the authors could have used these terms but never do. No, the Greek term baptizo means “dipping under water”, “immersion.” This immersion method conveys the death, burial, and resurrection of Christ, which neither pouring nor sprinkling do. A Christian who wants to correctly keep this rite of baptism will express this stance, subsequent to believing, by being immersed in water.

Old Testament Baptism

Paul interprets for us certain O. T. acts as baptism in 1 Cor. 10.1-2: For I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea (NIV). Everyone of the O.T. images of baptism picture a total engulfment of the persons without any idea of sprinkling or pouring. Also, a metaphorical death and burial of the recipients seem to be portrayed, in that, when Pharaoh’s army tried the feat, it was destroyed.

Gospels Era Baptism

Undoubtedly, Jesus was immersed in His baptism since the rite John the Baptist was performing required a certain depth of water, …Confessing their sins, they were baptized by him in the Jordan River and As soon as Jesus was baptized, he went up out of the water (Mt. 3.6, 16a NIV). It is very clear that this rite featured immersion and all that this image conveys. Also, it wasn’t the Jordan River, per se, that the Baptist employed, since he moved his operation of baptism to a place of sufficient depth at another time: Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized (John 3.23 NIV).

The Mikveh

There were certain Mosaic Covenant directives in the O.T. that referenced a cleansing after certain defilements which involved complete immersion in water. The Mikveh featured prominently in Second Temple Judaism and was specifically designed for immersion. We know of these mikveh through archeological finds, especially around the Jerusalem area. The sites may have been known only through word of mouth, when they were operational, since pilgrims would either have undergone cleansing previously, if they were observant, or a priest showed them the site for their cleansing prior to offering sacrifices.

There seems to be scant textual witness to these “baptistries,” but normally such sacred rites are very personal and private, and therefore, would hardly be recorded. Clearly, these Mosaic cleansing practices and John’s Baptism seem to transmit the idea of newness and immersion. One was a required biblical command for metaphorical cleansing, while the other was a sign of repentance.

Apostolic Procedure

After Jesus’ ascension into heaven, the apostles continued this same procedure of immersion to the new Christian converts, such as the Ethiopian Eunuch, Then both Philip and the eunuch went down into the water and Philip baptized him (Acts 8.38b NIV). How then is it possible for some Christians to adapt a biblical established rite with all its signs and references and apply it to infant sprinkling or pouring?

Covenant or Dispensational Theology?

John Owen was a champion for Covenant Theology and infant baptism. These critiques of mine are not novel or excessive. However, critics have been known to go too far in their opposition. One such overreach by critics involved constructing a completely new synthetic theology: Dispensationalism. Evidently, they thought by developing a rival system, they could defeat the mistake of infant baptism. This new synthetic idea of dividing the bible into specific epochs with their unique means of salvation was worse than the original disease of Covenant Theology. They should have stuck to their guns without resorting to half-baked ideas. Instead, they crafted an additional synthetic grid to superimpose upon scripture.

A better reading than either of these synthetically-devised schemes is an organic promise given by God and traced progressively throughout the bible. This promise was Gen. 3.15 of a Savior who would suffer a fatal metaphorical snakebite. This progressive tracing results in a subtext where sacrifices feature prominently throughout the divine disclosure and speak to the readers about the mystery of God: Christ.

And hope will not disappoint since the love of God is poured into our hearts through the Holy Spirit, who has been given us. (Rom. 5.5)

After having established that Abraham was justified by faith, while he was still uncircumcised and without the Mosaic Law, in Romans chapter 4, Paul transitions in chapter 5 to speak about the blessings of those who are justified by faith, like Abraham. Paul mentions the fact of peace with God through faith in Christ (vs.1). This is a legal cessation of hostilities rather than a nice feeling. Sometimes, new Christians are doubtful whether God really saved them, since they don’t always experience feelings of peace. However, there are many reasons for the feelings of a person, but they are not a good indicator of relational standing. No, justification (dikaiothentes ) is a determination from God, the righteous Judge. What Paul was previously (chapter 4) talking about is the means of right standing with God. He has accepted Christ’s sacrifice of His righteous life for our stead, a legal exchange. Therefore, we are free from God’s wrath and now free to serve Him in grace.

These realizations cause the apostolic team to rejoice in hope of the glory of God in verse 2. The New Covenant has come and ensured its members of the ultimate hope of entering the eternal Kingdom of God. Paul could also rejoice in suffering (vs.3). This ability to rejoice in hard times comes from experience and faith in God. He keeps bringing us through to victory; therefore, we anticipate future deliverance from the temporal trials. Eventually, the Christian develops steadfastness as a result of seeing His handiwork. Also, solid character will soon be evident in the growing believer. The final state is a confident expectation of Christ’s Kingdom (vs.4). Paul then asserts this hope will not be frustrated since we have the confirming fruit and presence of God in the Holy Spirit in verse 5.

The Arrabon

What Paul speaks about in Rom. 5.5 is conceptually the same thing as a deposit (earnest money), in 2 Cor.1.22, …and put his Spirit in our hearts as a deposit, guaranteeing what is to come (NIV). The word Paul uses is arrabon which was the ancient equivalent. God gives the Holy Spirit and pours love into our heart to assure us of our expectant hope. Paul repeats this claim in the same letter at 5.5, Now the one who has fashioned us for this very purpose is God, who has given us the Spirit as a deposit, guaranteeing what is to come (NIV).

Finally, Paul writes what can be considered a probable circular letter to churches in the province of Asia in what we have in the bible labeled “Ephesians.” Without bogging down to show the general nature of this letter, it is sufficient to observe no personal greetings at all in a place where Paul spent nearly three years in total. What Paul wrote to the Romans and the Corinthians, he wants to share this same concept with the Christians of the province of Asia, …were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory (Eph. 1.14 NIV). Again, Paul mentions the arrabon which the NIV has translated as “guarantee.”

It was unusual that I was listening to Christian radio, but, since I needed to travel by car for some distance, I tuned in. Usually, I’m a book person, that is a reader of print, and don’t have any audio on. So this car trip was an opportunity to surf the regional Christian radio offerings. There was this call-in program with a pastor answering callers’ questions, when one caller stated something along the idea that God must have been “bored” as the reason He created the world. The pastor responded by giving a grand view of salvation offered in the bible, which was a good and adequate defense of the faith. The pastor should have corrected the caller’s statement, however, as to the purpose of creation and God’s attributes. The purpose of creation is more opaque than God’s character, but not much more. God’s attributes are easy to understand since they are explicit in the bible.

God is never bored. Boredom implies lack of something, or perceived lack of something. God never lacks anything since He exists from Himself: I AM (Ex.3.14 NIV). Paul clearly explained to the Athenian Philosophers what God was like: And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else (Acts 17.25 NIV). God is who He is and doesn’t change. Change would imply He is not perfect which He most certainly is. Mal. 3.6 affirms: I am the lord, I change not (KJV). Although God created everything, He is not dependent upon it, since “He is not served by human hands.”

While God is not dependent upon His creation, He can, and will bring it to His glorious control. God is advancing to transform the chaos which has infected His creation by entering it in the person of Christ: What does “he ascended” mean except that he also descended to the lower, earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe (Eph. 4.9-10 NIV).

For this reason make all effort to supplement your faith with excellence, and to excellence, knowledge, and to knowledge, self control, and to self control, perseverance, and to perseverance, godliness, and to godliness, brotherly kindness, and to brotherly kindness, love. If you increasing practice these, they will not leave you idle or fruitless in the [personal] knowledge of our Lord Jesus Christ. For whoever lacks these is blind or short sighted and has forgotten he was cleansed from his former sins. Therefore, rather, my family, give all diligence to settle your calling and election. For if you practice theses [disciplines], you will never ever stumble. For accordingly your entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly furnished. Therefore, I will always be ready to remind you of these[spiritual goals] though you know and truly have them. I esteem it fitting while still in this tent to to awake your recollection of them knowing that the laying aside of my tent is at hand as our Lord Jesus Christ has made clear to me. Also, I will now be diligent to provide for your remembrance of these [disciplines] after my exodus. (2Pe. 1.5-15)

The first of these disciplines then is virtue (some translators render arete as goodness, excellence). Generally speaking, translators have struggled to define the term as it relates to the recipients to whom Peter was writing. Originally, the term appears in ancient Greek as what characterized the Olympic contestants: physical prowess. The Greek Games eventually included poetic readings, and the term arete referred to the qualities of oratory as well. By First Century usage the term is understood to connote an ‘all-around excellence.’

In connection with faith and excellence, Christians are to add “knowledge” (gnosin). This “knowledge” doesn’t have to be bible knowledge, necessarily, since in a very real sense: ‘all truth is God’s truth.’ Many areas of study will either directly indicate God’s truth or support it indirectly. Bible knowledge is necessary regardless of what other knowledge is gained as indicated by vs. 19: “we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” The study of the scriptures is assumed by the writers of the N.T. since they quote so much of the previous given revelation contained in the O.T.

The next discipline is self-control, which Peter connects with knowledge, which is connected with arete. Here, I wish to point out that while the disciplines are all interconnected, they are added to our faith (vs. 5); therefore, they are performed in faith. Noting their progressive nature, the disciplines seem more defined as they are listed. While excellence is added to faith, it needs some knowledge to perform cogently. Overall, excellence is directed by knowledge. Knowledge, though, may overextend itself if not corralled by self-control. Self-control may give up without perseverance. Perseverance may devolve into stubbornness without true godliness refining the Christian along biblical ways. Godliness can be cold if it is merely an exercise without a horizontal dimension of brotherly kindness toward others. Brotherly affection will remain earth-bound if another quality is not present: love.

Verse 8 also tells us the default nature of a believer is bareness without these qualities. The Greek construction is very indirect which makes its message all the more poignant. Fruitfulness in God’s Kingdom is produced through the Spirit. Much of our walk of faith should be directed by the goals Peter sets out for us. He frames the intended Christian life as spiritual development in or with faith. Paul notes a similar progression in the Christian walk in Rom. 5.3-4: Not only so, but we also rejoice in our sufferings, knowing that suffering produces perseverance; perseverance, character; and character, hope. Yes, its different in many respects, but also similar, such as acting from faith by rejoicing in suffering. Discipleship is a death where a cross is taken up for another: Christ.

Peter warns those who lack these qualities since the results are blindness and shortsightedness. The perennial question often arises: which one? It’s either blindness or nearsightedness, it can’t be both! Well, actually, it can. On some issues we can be merely shortsighted while completely blind on others. I am not sure if this is the final answer to the conundrum or if the apostle meant partial blindness.

Simon Peter tells his readers that great promises toward Christians will enable them to experience the divine nature and so not be mired in things which corrupt: inordinate desire (vs. 4). These disciplines continually performed and perfected contain two promises: 1. Will never stumble into sin (vs. 10), and 2. A fully furnished entrance provided into the eternal kingdom (vs. 11).

The qualities or disciplines that Simon Peter lists are regarded as crucially important to the early Christians since he eagerly desires to remind his readers of their deployment in their lives (vss. 12-13). These followers of Christ already knew the disciplines, but Peter thought they were so important as to continually remind his audience of them and to even diligently record them for posterity before his own prophesied death (vss. 14-15).

For this reason make all effort to supplement your faith with excellence, and to excellence, knowledge, and to knowledge, self control, and to self control, perseverance, and to perseverance, godliness, and to godliness, brotherly kindness, and to brotherly kindness, love. If you practice these increasingly, they will not leave you idle or fruitless in the [personal] knowledge of our Lord Jesus Christ. For whoever lacks these [attributes] is blind or short sighted and has forgotten he was cleansed from his former sins. Therefore, rather, my brethren, give all diligence to confirm your calling and election. For if you practice theses [exercises], you will never ever stumble. For accordingly your entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly furnished. Therefore, I will always be ready to remind you of these [godly aspirations] though you know and truly have them. I esteem it fitting while still in this tent to to awake your recollection of them knowing that the laying aside of my tent is at hand as our Lord Jesus Christ has made clear to me. Also, I will still be diligent now to provide for your remembrance of these [disciplines] after my departure. (2Pe. 1.5-15)

Nearly 50 years ago I was so intrigued with 2Pe. 1 that I chose it as a memory exercise to learn in a week. I kept it in my memory for several years along with a few other chapters. Sadly, full recollection has now slipped but key parts of the first chapter are still known and pondered. Also, I have thought how to follow the apostle’s teaching by applying it to my life. By seeing the text in a Greek edition, one is struck concerning the emphasis Peter laid on the importance of this instruction. The translation is mine and the bracketed words are my ideas (implied by the context) to help make the text palatable to the English reader. We moderns are used to identifying labels which this text never gives. The ancients also had a much longer attention span requiring less referencing and repeating of words so this way of writing was very normal for them.

How the Disciplines Relate to Faith

I propose that these qualities in 2 Peter resemble the instructions given in the O.T. book of Proverbs. This analysis traces their function in the community of faith. Believers under the Old Covenant had the law of Moses to instruct them about what to do and what to avoid doing. When the Old Testament saints failed in their duties or even transgressed the regulation, they could go to the Tent of Meeting (the Sanai Tabernacle or the Solomonic Temple), present the requisite sacrifice and expiate their sins. The Law of Moses was primarily about The Ledger, both in individual lives and the life of the nation. It was about right and wrong, justice. However, in the composition of the people of Israel, there were those who “knew the Lord” and who were “sons of belial.” Even though at times the Lord may have saved the nation as a whole (Passover in Egypt, Crossing the Red Sea, Covenant at Sinai, Covenant at Moab), the subsequent generations were a mixture of the Lord’s people and unredeemed sinners.

The Lord’s people needed insight on not only what to do or avoid, but how to discipline one’s self and function in a fallen world. This is where the bible’s Wisdom Literature instructs the saints through the course of their lives to continually perfect their relationship. The books of Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon give wisdom to aid us during our earthly struggle instead of a list of laws. These written words of wisdom help us to understand the Lord’s work and His will, thus help us to know Him better.

In Pr. 1.2, a summary statement appears at the beginning of Solomon’s work indicating purpose: “to know wisdom and instruction.” This idea of knowing (lada’at) speaks of realizing, perceiving, personal internalization. This experiencing of wisdom that Solomon calls his listeners to in 1.2 is, in essence, what Peter says the disciplines he lists accomplishes by the term epignosko (personal knowledge) of Jesus Christ in 2Pet. 1.8. This is a more fuller knowledge than in 1.5, since that term “knowledge” (gnosin) is distinguished as preparatory, and, in part, toward the personal knowledge (epignosko) of Jesus Christ. All the elements Peter lists complete this knowledge, so it seems. In context, epignosko  indicates a fuller orbed realization or an experiencing of the spiritual wisdom that is in Christ. In Col. 2.3, Paul agrees with this sentiment, saying that in Jesus are “hidden all the treasures of wisdom and knowledge.” An analogy of these kinds of knowing could be: a biographical knowledge about someone verses an intimate knowledge where the biographical one is also known but tempered by intimate personal experience.

The Spirit Gives Full Knowledge of Christ

Every effort we make to add these qualities or disciplines in our lives, the Holy Spirit is present to teach and guide as to how we accomplish this feat. This is the great unmentioned reality of the Christian life that many commentators fail to recognize: the ministry and leading of the Spirit enabling what we could not do on our own.

Simon Peter in vs. 5 uses very strong and intensive words to urge participation. The attitude we should have to add these disciplines to our faith is spoudain: speed, effort, diligence, earnestness. This attitude is intensified by the “all” which precedes: “all effort.” Peter will use the term again in vs. 10 to exhort his readers to diligence to secure their calling and election. Peter pledges his own effort or diligence so that his hearers might have a record of these disciplines. Here is a self- conscious decision by Peter, an apostle, to transmit and preserve divine instruction. This might have involved making more copies than usual.

A temporal aspect may be seen by another word indicating simultaneous action along with our faith: pareisenegcantes. Therefore, from the start of one’s Christian walk, these qualities should “furnish” our lives. However, it is unreasonable to expect an overnight transformation in all areas of one’s life. It can take decades to realize certain aspects that are deficient. Also, since we never stop growing spiritually, we will never arrive at ultimate perfection.

Still, Christians are commanded to be characterized by these features at all times since the next verb is in the imperative mood. These disciplines seem to be meant as a progressive template for a godly life. Peter, a seasoned Christian, wants to communicate what is best for his audience.

This is the last word which seems supercharged by its construction: epichoreygeysateh. The idea is to fully supply something. The same word is used in vs. 11 to describe our entrance: that it will be fully furnished. It seems as if what we have furnished in our earthly walk of these qualities will reflect in our heavenly entrance.

Therefore, Peter instructs that Christians should, in all earnestness, simultaneous with faith, be fully prepared to deploy these qualities. After all, its nice to be nice and good to be good. Showing love to others blesses us, too, but that is not the motivation. We love because He first loved us.

One of the most confusing things in Christian thought is the idea of a covenant and how it relates to us. It doesn’t have to be inscrutable, however, and can easily be understood by the youngest and simplest of Christians.

Different Kinds of Covenants

First of all, a very basic recognition is that different kinds of covenants accomplish different things. “Covenant” is not one thing. However, what all covenants have in common is that they establish a relationship between God and the humans with whom He makes them. Perhaps the greatest barrier to understanding the bible is the attitude of the reader. This has certainly been true for me as I sought with western enlightenment tools to achieve understanding. Often, this approach seeks to strip away elements that embarrass or seem odd to us. Or, perhaps, to categorize according to human ideas. But, in so doing, we have already placed our intellect above what God has revealed, and will, without doubt, not comprehend or distort the words of the Living God. A person cannot approach the bible to find out if the views of the bible match their own and then decide to obey it. No, God’s word is for His people to instruct and assure them among other things. Returning to the idea that a biblical covenant is relational, despite the variety of covenants found in scripture, I present Jer. 31. 31-34 as an obvious text:

“The days are coming,” declares the Lord, “when I will make a new covenant with the people of Israel and with the people of Judah. It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to  them,” declares the Lord. “This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord. “For I will forgive their wickedness and will remember their sins no more.”

From this promise in Jeremiah, it is obvious that different covenants exist and that they do not function in the same way. With this recognition, the tendency to lump the covenants together in any sort of framework is rejected. Our text clearly states an “old” and a “new.” In other words, a covenant may be replaced after it served a function. Without bogging down and explicating the many ways the Old Covenant functioned, and Christ’s fulfillment of it, it may be said that “God found fault” and that a better hope was needed to transform lost sinners into conquering saints (see Heb. 8.7ff). This fault finding was for humans to understand both how corrupt they are and their inability to remedy their corruptness.

One additional point should be noted, however. God is gracious even in a “covenant of condemnation.” No one could keep all of the Old Covenant (Mosaic Law) perfectly, except Christ; yet, the Mosaic Law was mostly about the remedy for breaking its regulations. The temple and the sacrifices, though they never could take away sin, pointed to the One who could accomplish that necessary feat. God knows each human heart and always works individually to bring some to Himself in redemption whether prospectively or retrospectively. In other words, He is able to save us whatever covenant is currently operational. The difference is the New Covenant has many more blessings along with the requisite responsibility which accompanies it.

Also, with the Jeremiah text, the relational aspect is exposed by the words: “although I was a Husband to them.” God had two wives under the Old Covenant: Judah and Israel. He divorced both of them because of unfaithfulness. In our humanity, none can be righteous before God. A better hope was needed where a relationship of sonship by adoption is made, and its subjects are transformed by the nature of the Father, which is given through the Spirit. Christians have a relationship of “sons” since the One who made us holy, and ourselves, who are made holy, are of the same family (see Heb. 2.11-12). Additionally, the relational aspect of the New Covenant may be seen by the inheritance which God gives His children. Heb. 9.15-17 speaks of the covenant God makes with humanity as a “will (or testament).” In the normal course of affairs, people usually leave their inheritance to natural or adopted children. God uses this figure of a “testament” to indicate that His children have a sure eternal inheritance.

The Roman Catholic theologian George Tyrell famously criticized the theological liberalism of Adolf Harnack with these words: “The Christ that Harnack sees… is only the reflection of a Liberal Protestant face, seen at the bottom of a deep well.” Tyrell’s depiction of Harnack’s project actually serves as a timeless warning against a common temptation that…

Doubt Is a Sin, and Jesus Never Sinned — Denny Burk

American Culture Is Broken. Is Theonomy the Answer?

Anyone who reads the book of Acts will be struck with how simple that standard of apostolic worship was, which is forever a rule to the Christian Church. The more simple the worship is, the more spiritual it will be shown to be, when persons have nothing else to cling to in it but the…

The Simplicity of Worship — Reformed Books Online

Is it acceptable to refer to Jesus as the “Man upstairs”? I didn’t think it was until I took time and seriously thought about the concept. Initially, I thought this term too shoddy to use for Jesus; however, He is properly a man, now resurrected in a powerful spiritual body and sitting on His Father’s throne. Jesus is also, of course, the eternal God who was with the Father in the beginning (Jn.1. 1-2). The most frequent term Jesus used to designate Himself while on earth was, “the Son of man.” Therefore, it is acceptable to call Jesus “the Man upstairs.” Also, there are many other symbols in the bible that picture Jesus.

The Staircase

When the O.T. Patriarch Jacob left Beersheva to go to Padan Aram, he stopped at Bethel for the night. God appeared to Jacob in a dream that night and reaffirmed His covenant to this ancestor of Abraham:

The stairway was not a ladder as in some translations. Rather, it best refers to the typical stone construction of Mideast houses. Many of the larger houses featured a stairway built into the side of the house to reach the roof. A notable example is the couple in Shunem who built a shelter for Elisha in 2 Kings 4. 9-10.

In Jacob’s vision he saw angels ascending and descending on this stairwell and named the place “Bethel,” which means the house of God. He saw the Lord at the top speaking down to him. In the N.T. however, things have changed, since the Lord speaks of the angels ascending and descending upon Himself!

He continued, “I tell all of you the solemn truth – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” (Jn.1.51) NET

What does this figurative picture of a stairway reveal? During the days of His flesh, Jesus indicated He was “the Door,” a similar concept indicating access to show that through Him the sheep would enter the fold: I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture. (Jn.10.9) NET. Also, Jesus says He is “the Way,” an additional and related term to indicate the via to access God (Jn. 14.6).

Co-Indwelling Jesus

What does it mean when the bible speaks in terms such as “in Christ”? Being “in Christ” is a spatial designation indicating a relationship of some kind. This concept can be seen in Gal. 3.26-27: So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ (NIV). If Christ clothes us, then we are “in Him,” in a figurative way, but nonetheless real. When we wear a suit of clothes we are in them. When Christ clothes us we are in Him. This wording of being clothed with Christ is very similar to how the Spirit of God fell upon some of the O.T. heroes, such as Samson in Judges 15.14. “The Spirit fell mightily upon him.” Also, back to Galatians 3.27, it implies the method of baptism, since sprinkling or pouring don’t adequately show enrobing as immersion.

Also, what happens to the Christian at death? 2Cor. 5. 1-10 gives the fullest description of the Christian hope:

For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed instead with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life. Now the one who has fashioned us for this very purpose is God, who has given us the Spirit as a deposit, guaranteeing what is to come. Therefore we are always confident and know that as long as we are at home in the body we are away from the Lord. For we live by faith, not by sight. We are confident, I say, and would prefer to be away from the body and at home with the Lord. So we make it our goal to please him, whether we are at home in the body or away from it. For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad. (NIV)

Again, figurative language is deployed to describe another reality: the temporal tent we live in on earth and our “building” in heaven. This is the physical body which decays, while the building in heaven is probably The Lord Himself, since believers only receive their spiritual bodies at Christ’s Second Coming. Some who died in Christ have been waiting nearly 2000 years for their spiritual bodies and are probably those righteous men made perfect of Heb. 12.23. The usual pattern from the N.T. narratives seems to imply that spirits want to indwell bodies. Therefore, the best accommodation seems to have our soul/spirit indwell Christ’s resurrected body in heaven just after our earthly death. When a person receives Christ, they receive this whole package of blessings.

Personal testimony is not what I usually write about; it’s uncomfortable and a little embarrassing. Nevertheless, this time, I almost feel compelled, since, in another testimony to an individual who I was trying to help, I did not give God the due credit.

It was the summer and I was enjoying a walk in a new area and needed directions to a place I wanted to see. I had asked some folks for directions previously, but they were not sure about it. Then a local responded that he was heading in the same direction and would show me specifics later where his path would divert from mine.

Along the way we were discussing health strategies, since we were both exercising by walking. He said it was his lunch hour and he was spending it walking instead of eating. He was a man probably in his late twenties and a bit corpulent. He mentioned that he was also struggling with smoking, and I thought I could, by personal testimony, help him overcome this habit. I told him that, about thirty years ago, I struggled similarly. This is the point where I failed.

While normally reticent, at times I am open and disclose my heart. My desire was to help this person achieve freedom over this addiction. It was later, in my recollection of the events and what I said to him that gave me pause. I then realized a truth that previously I did not recognize: that God had showed me indirectly what I personally needed to do to defeat this specific addiction. My approach to this addiction was to pray to God to help me overcome it since my willpower and lifestyle were not helping much. There are only so many things available practically to change this habit. Well, I did change my habit and was able to leave it by substitution. What I am saying is that, in one instance, the way God led me to change, was to use my body differently. Smokers usually suffer shortness of breath and coughing, and other maladies. It seemed at this point, after much continuous prayer, He gave me a desire for an activity that strained my breath: I was swimming and holding my breath underwater. Perhaps another activity would have been as challenging for my lungs, but this one really tested me. Fairly soon, I wanted to swim better, and upon reflection, knew both consciously and unconsciously that smoking had to go. Go it did.

Back to my testimony to the man. I related to him of my long struggle with tobacco addiction, and even mentioned that I prayed to God without success. I then related to him how I had overcome smoking through adopting a competing activity. It was not immediately that I realized that God had led me indirectly to give up smoking; but when I did, I also realized I had betrayed God by saying He did not answer my prayer. Forgive me, Lord, for not giving You credit.

The focal point of generation is sameness, “after its kind.” The idea reveals sameness of essence. Some folks have gotten hung up on thinking that every moment by moment God is generating Jesus. This is not the focus at all, since this is an eternal relationship which can never change. It’s almost the same as saying that Jesus, moment by moment, is holding the universe together based upon Col. 1.17 stating as much. Rather, the bible is telling us things about God. God established relationships with His people and He wants us to know about Himself and His Son and that there is no other God. Additionally, the phrase is metaphorical. There is no similarity with human reproduction.

The edition of Bauer’s Greek-English Lexicon of The New Testament, and other early Christian literature that I have, doesn’t list a Greek word for “alone” or “unique.” This is because the N.T. and other Christian writers didn’t have the need for this term. Of course Jesus was unique in a special way but it wasn’t expressed since other concerns were much more in the forefront. The fulfillment of O.T. types and the need for identity with humans was what was stressed in Christian literature. There was a term in common circulation in the Greek 1st century which denoted “unique” or “alone” which was monērēs; this term, however, is not found in the N.T.

Monogēnēs

Monogēnēs is the underlying Greek term denoting “only begotten.” It is the word used in the bible to describe Jesus’ relationship with the Father. The meaning of the term can be deduced from how it is used in the text. Monogēnēs is found in Jn. 1.14 in connection with what precedes. Jn.1.13 speaks about being born (generation). It lists 3 ways natural children are conceived: blood (probably-human descent), of decision, and of the husband’s will. None of these examples is true for ‘one’ born (egennēthēsan) of God. This term is speaking about regeneration since God regenerates many individuals as His children. Back to the point about monogēnēs use in v. 14, here it speaks of a single generation from the Father of the Son. However, this is not a temporal relationship. What I mean is that the relationship is eternal; it always has been and is. This is the primary meaning of “I am” (ego eimi), the term Jesus used so creatively to say, “I am the Good Shepherd” and “I am the resurrection and the life.” What Jesus was saying, I believe, is that He is forever and always existing.

Some commentators looking at the term want to render monogēnēs: “one of a kind” or “unique” but this is not correct for at least 2 reasons. First, while it may be easier to dispense with difficult concepts which challenge comprehension, I believe the bible tells humans many things about God. God brings Christians in relationship with Him as children, and therefore He will teach them things about Himself. While God does not disclose everything to us, He tells us many things: I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. (Jn.15.15) NIV.

For instance, in Jn. 15.26, Jesus lets us know that the Spirit proceeds (ekporuetai) from the Father. I take this action of the Spirit as different and separate from the singular generation of the Son. A “son” is different from a “spirit,” in concept, and therefore requires a different operation of the Father in the act of proceeding. The Son was meant to be displayed while the Spirit is unseen and works internally in believers. The Son is eternally generated and the Spirit eternally proceeds from the Father.

Second, the reason why monogēnēs should not be translated as “unique” for Jesus, is that the early Greek-speaking Christians understood the term better than [what amounts to second guessing by] today’s non-native users of the language. The Nicene and Constantinople Creeds use the term to show the sameness of essence or substance (ousia). Whereas, uniqueness is inherent in “only born,” “only born” says more than just “unique.” The problem is that if monogēnēs is rendered “unique,” it doesn’t tell us enough.

Monērēs

Monērēs means “unique” or “alone” and did not enter N.T. usage, since the concept wasn’t required to describe anything by its writers. If John really wanted to stress the aspect that Jesus was unique, he could have used this term, which means exactly “one of a kind.” Yes, Jesus is unique by being singly generated by the Father, but this uniqueness is not the focus in the N.T.