Greg: Don’t be so literal

A good reminder that reading the Scriptures well consists of defining words and discerning how those words are being used in a given context, especially when we’re talking about God and his works:

Some things mentioned in the Bible are not factual; some factual things are not mentioned; some nonfactual things receive no mention there; some things are both factual and mentioned. Do you ask for my proofs here? I am ready to offer them. In the Bible, God “sleeps,” “wakes up,” “is angered,” “walks,” and has a “throne of cherubim.” Yet when has God ever been subject to emotion? When do you ever hear that God has a bodily being? This is a nonfactual, mental picture. We have used names derived from human experience and applied them, so far as we could, to aspects of God. His retirement from us, for reasons known to himself into an almost unconcerned inactivity, is his “sleeping.” Human sleeping, after all, has the character of restful inaction. When he alters and suddenly benefits us, that is his “waking up.” Waking up puts an end to sleep, just as looking at somebody puts an end to turning away from him. We have made his punishing of us his “being angered”; for with us, punishment is born of anger. His acting in different places, we call “walking,” for walking is a transition from one place to another. His abiding among the heavenly powers, making them almost his haunt, we call his “sitting” and “being enthroned”; this too is human language: the divine abides in none as it abides in the saints. God’s swift motion we call “flight”; his watching over us is his “face”; his giving and receiving is his “hand.” Indeed every faculty or activity of God has given us a corresponding picture in terms of something bodily.

– St. Gregory of Nazianzus, The Fifth Theological Oration (Oration 31:22) “On the Holy Spirt”

The NT assumes that all Christians…

The New Testament assumes that all Christians will share in the life of the local church, meeting with it for worship (Heb 10:25), accepting its nurture and discipline (Matt 18:15-20; Gal 6:1), and sharing in its work of witness. Christians disobey God and impoverish themselves by refusing to join with other believers when there is a local congregation that they can belong to.

– J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 202

A Calvinist puts away the knife

Charles Simeon’s account of his conversation with John Wesley:

“Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist; and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions. . . .

“Pray, Sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not first put it into your heart?”

“Yes,” says the veteran, “I do indeed.”

“And do you utterly despair of recommending yourself to God by anything you can do; and look for salvation solely through the blood and righteousness of Christ?”

“Yes, solely through Christ.”

“But, Sir, supposing you were at first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?”

“No, I must be saved by Christ from the first to the last.”

“Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?”

“No.”

“What, then, are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?”

“Yes, altogether.”

“And is all your hope in the grace and mercy of God to preserve you unto his heavenly kingdom?”

“Yes, I have no hope but in him.”

“Then, Sir, with your leave I will put up my dagger again; for this is all my Calvinism; this is my election, my justification by faith, my final perseverance: it is in substance all that I hold, and as I hold it; and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree.”

– quoted by J. I. Packer in Evangelism and the Sovereignty of God

John Webster on divine revelation

Revelation is the overthrow of the blindness, silence, and deafness in which we refuse to be addressed and disturbed by God.

Revelation is fellowship freely established by God. This fellowship is the fellowship of the divine covenant: the fellowship, that is, of creator and creature, of Lord and subject, of judge and sinner, of savior and saved. It is not the mutual agreement of two equal parties but a determination made by one of the parties which unconditionally and unreservedly defines the other. . . . Nor is it a fellowship in which the response of the subordinate party is either self-generated or self-referring. To respond to the gratuity with which God in revelation makes himself accessible to us is to confess, to acknowledge, to repent, to praise–all modes of the ecstasy of faith. And revelation, therefore, comes to do battle with us: to overcome our refusal to confess the sheer overwhelming goodness, beauty, and truth of God. Revelation is the overthrow of the blindness, silence, and deafness in which we refuse to be addressed and disturbed by God. That revelation does indeed overthrow us is not the least sign of that fact that it is the mercy of God.

-John Webster, The Culture of Theology (Baker: 2019), 123

Crossing the river in Pilgrim’s Progress

Among the songs our church sang on Easter Sunday was “Because He Lives.” The third verse reads:

And then one day, I’ll cross that river
I’ll fight life’s final war with pain
And then as death gives way to victory
I’ll see the lights of glory and I’ll know He reigns

The line about crossing the river reminds me of a late scene in Pilgrim’s Progress where Christian & Hopeful must cross the river of death to reach the Celestial City. Bunyan’s depiction of the weakness of our flesh and our wavering faith in the face of death is arresting and somehow comforting. Until the day that it is destroyed, death remains an enemy that threatens us with fear and tempts us to despair (1Cor 15:26). We need not fear death when it comes (Heb 2:14-15), but who can say how we will fare in the heat of our last battle? On the heels of Easter Sunday I’m thankful that God’s promise of eternal life is certain even when I am not.

Now between them and the gate was a river, but there was no bridge to go over, and the river was very deep. At the sight of this river the pilgrims were stunned. Then the men who went with them said, “You must go through the river or you cannot enter the City at the gate.”

The pilgrims then began to inquire if there was no other way to the gate, to which they answered, “Yes, but there have been only two, Enoch and Elijah, permitted to tread that path since the foundation of the world. And no one else will be permitted to go that way until the last trumpet shall sound. “

Then the pilgrims, especially Christian, began to despair in their minds. They looked this way and that, but no way could be found to escape the river.

Then they asked the men if the waters were deep everywhere all the time. They told them that sometimes the water was shallow, but that they could not guide them in that matter since the waters were deep or shallow depending upon their faith in the King of the place.

Then they waded into the water, and upon entering, Christian began to sink. He cried out to his good friend Hopeful, saying, “I am sinking in deep waters; the billows are going over my head, all his waves go over me! Selah.

Then Hopeful said, “Be of good cheer, my brother. I feel the bottom, and it is good.”

Then Christian cried out, “Ah, my friend! The sorrows of death have compassed me about. I shall not see the land that flows with milk and honey.”

With that a great darkness and horror fell upon Christian, so that he could not see ahead.

It was then that Christian lost his senses, and his memory failed him, and he could not talk in an orderly fashion of any of those sweet refreshments that he had met with in the way of his pilgrimage.

All the words that he spoke were filled with horror, and he feared that he should die in that river and never obtain entrance at the gate. He was greatly troubled by thoughts of his past sins, committed before and during his pilgrimage. It was also observed that he was troubled with apparitions of hobgoblins and evil spirits, which he continually spoke about.

It was everything that Hopeful could do to keep his brother’s head above water. Sometimes Christian, despite all Hopeful’s help, would slip down into the waters and rise up again half-dead.

Hopeful continually tried to comfort him, saying, “Brother, I see the gate, and men standing by to receive us.”

But Christian would answer, “It is you, it is you they wait for. You have been Hopeful ever since I knew you.”

And so have you,” Hopeful said to Christian.

Christian answered, “If things were right with me, He would now come to help me, but because of my sin he has brought me to this snare, and He will leave me here.

Then said Hopeful, “My brother, you have forgotten the text where it is said of the wicked, ‘There are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men’ (Psa. 73:4, 5). These troubles and distresses you are going through in these waters are not a sign that God has forsaken you; but are sent to try you, to see if you will call to mind all the goodness that you have received from Him. You are being tested to see if you will rely on Him in your distress.”

Then I saw in my dream, that Christian was in a bewildered stupor for a while. Hopeful spoke to Christian, encouraging him to “Be of good cheer,” reminding him that Jesus Christ would make him whole.

With that Christian shouted out with a loud voice, “Oh, I see him again; and he tells me, ‘When you pass through the waters, I will be with you; and through the rivers, they will not overflow you’ (Isa. 43:2).”

Then they both took courage and crossed the river, and the enemy was as still as a stone. Christian soon found solid ground to stand on, and the rest of the river was shallow. So Christian and Hopeful crossed over the river and arrived on the other side. As soon as they came out of the river, they saw the two shining men again waiting for them. The men saluted the two pilgrims saying, “We are ministering spirits, sent here to minister to those shall be the heirs of salvation.” Then they all went along together toward the gate.

Now though the city stood upon a mighty hill with its foundations higher than the clouds, the pilgrims went up with ease, agility, and speed because the ministering spirits supported their arms as they led them. Also they had left their mortal garments behind them in the river, for though they had gone in with them, they had come out without them.

-John Bunyan, The Pilgrim’s Progress: From This World to That Which Is to Come (ed. C. J. Lovik)

He clothes us with incorruption

The Word thus takes on a body capable of death, in order that, by partaking in the Word that is above all, this body might be worthy to die instead for all humanity, and remain incorruptible through the indwelling Word, and thus put an end to corruption through the grace of his resurrection. […] Hence he did away with death for all who are like him by the offering of the body which he had taken on himself. The Word, who is above all, offered his own temple and bodily instrument as a ransom for all, and paid their debt through his death. Thus the incorruptible Son of God, being united with all humanity by likeness to them, naturally clothed all humanity with incorruption, according to the promise of the resurrection.

-Athanasius of Alexandria, quoted in The Christian Theology Reader (ed. Alister McGrath), 288.

the King is sleeping

Today, there is a great silence on earth — a great silence and a great stillness. There is a great silence because the king is sleeping. The earth trembled and is still because God has fallen asleep in the flesh, and he has raised up all who have fallen asleep ever since the beginning of the world. God has appeared in the flesh, and Hades has swallowed him. God will sleep for a short time, and then raise those who are in Hades. […] He has gone to search out Adam, our first father, as if he were a lost sheep. Earnestly longing to visit those who live in darkness and the shadow of death, he – who is both their God and the son of Eve – has gone to liberate Adam from his bonds, and Eve who is held captive along with him. […] “I am your God. For your sake I have become your son[; …] I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead! Arise, my seed! Arise, my form [morphe], who has been made in my image [eikon] !”

-unknown Author, quoted in The Christian Theology Reader (ed. Alister McGrath), 292.

A good quote for Good Friday

“I have paid the debt, and it is right that those who were imprisoned on account of that debt should now be set free to enjoy their former liberty and return to their own homeland.”

Therefore the Lord takes upon himself the curse that lay on all humanity and removes it by a death which was not required by justice. He himself was not under the curse […] but he endured the death of sinners; and he contends in judgment with the vengeful foe of all our human nature, becoming the champion and advocate of our nature.

He says, with justice, to our harsh tyrant: “You are trapped, you villain, and ensnared in your own nets. […] Why have you nailed my body to the cross and handed me over to death? What kind of sin have you found in me? What breach of the law did you detect? […] If the smallest fault is found in me, you would have every right to hold me, in that death is the punishment of sinners. But if you find nothing in me which God’s law forbids, but rather everything which it demands, I will not allow you to hold me wrongfully.

What is more, I will open the prison of death for others also: and I will confine you there alone, for transgressing the law of God. […] And since you have taken one prisoner unjustly, you will be deprived of all those who are in fact justly subject to you. Since you have eaten what was not to be eaten, you will vomit all that you have swallowed. […] I have paid the debt, and it is right that those who were imprisoned on account of that debt should now be set free to enjoy their former liberty and return to their own homeland.”

With those words the Lord raised his own body, and sowed in human nature the hope of resurrection, giving the resurrection of his own body to humanity as a guarantee. Let no one suppose that this is an idle tale. We have been taught from the holy Gospels and the apostolic teachings that this is indeed a fact. We have heard the Lord himself say: “The ruler of this world is coming, and he finds nothing in me” (John 14: 30) […] and in another place: “Now is the judgment of this world: now will the ruler of this world be cast out” (John 12: 31).

-Theodoret of Cyrrhus, quoted in The Christian Theology Reader (ed. Alister McGrath), 292-93.

Newton: A final farewell not only tolerable, but pleasant

Alterations and separations are graciously appointed of the Lord, to remind us that this is not our rest, and to prepare our thoughts for that approaching change which shall fix us forever in an unchangeable state. Oh, madam! what shall we poor worms render to him who has brought life and immortality to light by the gospel, taken away the sting of death, revealed a glorious prospect beyond the grave, and given us eyes to see it?

Now the reflection that we must ere long take a final farewell of what is most capable of pleasing us upon earth is not only tolerable, but pleasant. For we know we cannot fully possess our best friend, our chief treasure, till we have done with all below; nay, we cannot till then properly see each other. We are cased up in vehicles of clay, and converse together as if we were in different coaches, with the blinds close drawn round. We see the carriage, and the voice tells us we have a friend within; but we shall know each other better, when death shall open the coach doors, and hand out the company successively, and lead them into the glorious apartments which the Lord has appointed to be the common residence of them that love him. What an assembly will there be! What a constellation of glory, when each individual shall shine like the sun in the kingdom of their Father! No sins, sorrows, temptations; no veils, clouds, or prejudices, shall interrupt us then. All names of idle distinction (the fruits of present remaining darkness, the channels of bigotry, and the stumbling-block of the world) will be at an end.

— John Newton, “Letter to Mrs. Place,” August 1775; Letters of John Newton, 235-6.

Letter from John Adams to Abigail Adams

JAdams_letterI am apt to believe that it will be celebrated, by succeeding Generations, as the great anniversary Festival. It ought to be commemorated, as the Day of Deliverance by solemn Acts of Devotion to God Almighty. It ought to be solemnized with Pomp and Parade, with Shews, Games, Sports, Guns, Bells, Bonfires and Illuminations from one End of this Continent to the other from this Time forward forevermore.

You will think me transported with Enthusiasm but I am not. — I am well aware of the Toil and Blood and Treasure, that it will cost Us to maintain this Declaration, and support and defend these States. — Yet through all the Gloom I can see the Rays of ravishing Light and Glory. I can see that the End is more than worth all the Means. And that Posterity will triumph in that Days Transaction, even altho We should rue it, which I trust in God We shall not.

Letter from John Adams to Abigail Adams, 3 July 1776, “Had a Declaration…” [electronic edition]. Adams Family Papers: An Electronic Archive. Massachusetts Historical Society.