"Wait for the LORD; be strong and take heart and wait for the LORD." - Psalm 27:14 (NIV)
"I waited patiently for the LORD; he turned to me and heard my cry." - Psalm 40:1 (NIV)
"I wait for the LORD, my soul waits, and in his word I put my hope. My soul waits for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning." - Psalm 130:5-6 (NIV)
Strength will rise as we wait upon the Lord
We will wait upon the Lord
We will wait upon the Lord
Strength will rise as we wait upon the Lord
We will wait upon the Lord
We will wait upon the Lord
Our God, You reign forever
Our hope, our strong deliverer
You are the everlasting God, the everlasting God
You do not faint, You won't grow weary
You're the defender of the weak
You comfort those in need
You lift us up on wings like eagles
"Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint." - Isaiah 40:28-31 (NIV)
Friday 24 April 2009
Thursday 23 April 2009
Rawls' Vision vs Paul's Vision
The Role of Justice
Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others. It does not allow that the sacrifices imposed on a few are outweighed by the larger sum of advantages enjoyed by many.
Therefore in a just society the liberties of equal citizenship are taken as settled; the rights secured by justice are not subject to political bargaining or to the calculus of social interests. The only thing that permits us to acquiesce in an erroneous theory is the lack of a better one; analogously, an injustice is tolerable only when it is necessary to avoid an even greater injustice. Being first virtues of human activities, truth and justice are uncompromising.
- John Rawls, A Theory of Justice
God's Righteous Judgment
You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things. Now we know that God's judgment against those who do such things is based on truth. So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God's judgment? Or do you show contempt for the riches of his kindness, tolerance and patience, not realising that God's kindness leads you toward repentance?
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. God "will give to each person according to what he has done." To those who by persistence in doing good seek glory, honour and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honour and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favouritism.
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) This will take place on the day when God will judge men's secrets through Jesus Christ, as my gospel declares.
- The Apostle Paul, Romans 2:1-16 (NIV)
yes, justice is about what is right. but justice is not about our rights. justice is about God putting the world to rights.
"Will not the Judge of all the earth do right?" - Genesis 18:25b (NIV)
Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others. It does not allow that the sacrifices imposed on a few are outweighed by the larger sum of advantages enjoyed by many.
Therefore in a just society the liberties of equal citizenship are taken as settled; the rights secured by justice are not subject to political bargaining or to the calculus of social interests. The only thing that permits us to acquiesce in an erroneous theory is the lack of a better one; analogously, an injustice is tolerable only when it is necessary to avoid an even greater injustice. Being first virtues of human activities, truth and justice are uncompromising.
- John Rawls, A Theory of Justice
God's Righteous Judgment
You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things. Now we know that God's judgment against those who do such things is based on truth. So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God's judgment? Or do you show contempt for the riches of his kindness, tolerance and patience, not realising that God's kindness leads you toward repentance?
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. God "will give to each person according to what he has done." To those who by persistence in doing good seek glory, honour and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honour and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favouritism.
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) This will take place on the day when God will judge men's secrets through Jesus Christ, as my gospel declares.
- The Apostle Paul, Romans 2:1-16 (NIV)
yes, justice is about what is right. but justice is not about our rights. justice is about God putting the world to rights.
"Will not the Judge of all the earth do right?" - Genesis 18:25b (NIV)
Wednesday 22 April 2009
two sides of the coin
"To man belong the plans of the heart, but from the LORD comes the reply of the tongue." - Proverbs 16:1 (NIV)
"In his heart a man plans his course, but the LORD determines his steps." - Proverbs 16:9 (NIV)
"The lot is cast into the lap, but its every decision is from the LORD." - Proverbs 16:33 (NIV)
"In his heart a man plans his course, but the LORD determines his steps." - Proverbs 16:9 (NIV)
"The lot is cast into the lap, but its every decision is from the LORD." - Proverbs 16:33 (NIV)
more on the point of justification
1 Corinthians 15 reads like a philosophy essay, complete with conditionals, premises and conclusions - and a couple of quotes from the Old Testament for good measure. the point of this chapter is that justification lies in the resurrection of the Son of God.
"For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men." - 1 Corinthians 15:16-19 (NIV)
of course, Jesus died on the cross for our sins. indeed, Jesus died on the cross as a penal substitute for our sins. but Paul does not say that God declares Jesus (and those who are in Him) righteous on the cross. just because Jesus died on the cross for our sins does not mean that He has overcome sin. it merely means that He has paid the price for sin. in fact, 'if Christ [has died but] has not been raised, [our] faith is futile; [we] are still in [our] sins' (1 Corinthians 15:17, NIV).
rather, Paul says that God 'gives us the victory [over death] through our Lord Jesus Christ' (1 Corinthians 15:57, NIV) - who 'has indeed been raised from the dead, the firstfruits of those who have fallen asleep' (1 Corinthians 15:20, NIV). in other words, God declares Jesus (and those who are in Him) righteous in the resurrection.
more precisely, God declares Jesus righteous in His resurrection, and we are assured that God will declare us (who are in Christ) righteous in our resurrection. to this end, justification in the present is based on God’s past accomplishment in the Messiah, and anticipates the future verdict.
links: three kinds of justification (7 mar 09), the point of justification (14 apr 09)
"For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men." - 1 Corinthians 15:16-19 (NIV)
of course, Jesus died on the cross for our sins. indeed, Jesus died on the cross as a penal substitute for our sins. but Paul does not say that God declares Jesus (and those who are in Him) righteous on the cross. just because Jesus died on the cross for our sins does not mean that He has overcome sin. it merely means that He has paid the price for sin. in fact, 'if Christ [has died but] has not been raised, [our] faith is futile; [we] are still in [our] sins' (1 Corinthians 15:17, NIV).
rather, Paul says that God 'gives us the victory [over death] through our Lord Jesus Christ' (1 Corinthians 15:57, NIV) - who 'has indeed been raised from the dead, the firstfruits of those who have fallen asleep' (1 Corinthians 15:20, NIV). in other words, God declares Jesus (and those who are in Him) righteous in the resurrection.
more precisely, God declares Jesus righteous in His resurrection, and we are assured that God will declare us (who are in Christ) righteous in our resurrection. to this end, justification in the present is based on God’s past accomplishment in the Messiah, and anticipates the future verdict.
links: three kinds of justification (7 mar 09), the point of justification (14 apr 09)
Sunday 19 April 2009
the way of wisdom
1. Where God commands, we must obey.
2. Where there is no command, God gives us freedom (and responsibility) to choose.
3. Where there is no command, God gives us wisdom to choose.
4. When we have chosen what is moral and wise, we must trust the sovereign God to work all the details together for good.
- Garry Friesen, Decision Making and the Will of God
2. Where there is no command, God gives us freedom (and responsibility) to choose.
3. Where there is no command, God gives us wisdom to choose.
4. When we have chosen what is moral and wise, we must trust the sovereign God to work all the details together for good.
- Garry Friesen, Decision Making and the Will of God
Saturday 18 April 2009
open doors
if God closes a door, no one can open it. if God opens a door, no one can close it.
"From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles. And they stayed there a long time with the disciples." - Acts 14:26-28 (NIV)
"After I go through Macedonia, I will come to you - for I will be going through Macedonia. Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey, wherever I go. I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. But I will stay on at Ephesus until Pentecost, because a great door for effective work has opened to me, and there are many who oppose me." - 1 Corinthians 16:5-9 (NIV)
"Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone." - Colossians 4:2-6 (NIV)
links: more on open doors (22 jul 09), even more on open doors (15 aug 09)
"From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles. And they stayed there a long time with the disciples." - Acts 14:26-28 (NIV)
"After I go through Macedonia, I will come to you - for I will be going through Macedonia. Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey, wherever I go. I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. But I will stay on at Ephesus until Pentecost, because a great door for effective work has opened to me, and there are many who oppose me." - 1 Corinthians 16:5-9 (NIV)
"Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone." - Colossians 4:2-6 (NIV)
links: more on open doors (22 jul 09), even more on open doors (15 aug 09)
Friday 17 April 2009
1 Corinthians 7
There is a tendency amongst the unmarried to assume that the grass is greener on the married side of the fence, and indeed it should be since God has made us for marriage. But the world is a fallen and sinful place and Christians share the effects of this in the same way as others. As a result, there are not only unhappily single people but unhappily married people...
Naturally, all this should make us think very carefully about marriage! In this respect, surely the only thing worse than being unhappily single is being unhappily married. We should 'look before we leap' and we should remember that where marriage is concerned there is no reserve parachute!
- John Richardson, God, Sex and Marriage
Naturally, all this should make us think very carefully about marriage! In this respect, surely the only thing worse than being unhappily single is being unhappily married. We should 'look before we leap' and we should remember that where marriage is concerned there is no reserve parachute!
- John Richardson, God, Sex and Marriage
Thursday 16 April 2009
Wednesday 15 April 2009
thoughts on the new perspective
In my early days of research, before Sanders had published Paul and Palestinian Judaism in 1977 and long before Dunn coined the phrase 'The New Perspective on Paul', I was puzzled by one exegetical issue in particular, which I here oversimplify for the sake of summary. If I read Paul in the then standard Lutheran way, Galatians made plenty of sense, but I had to fudge (as I could see dozens of writers fudging) the positive statements about the Law in Romans. If I read Paul in the Reformed way of which, for me, Charles Cranfield remains the supreme exegetical exemplar, Romans made a lot of sense, but I had to fudge (as I could see Cranfield fudging) the negative statements about the Law in Galatians. For me then and now, if I had to choose between Luther and Calvin I would always take Calvin, whether on the Law or (for that matter) the Eucharist. But as I struggled this way and that with the Greek text of Romans and Galatians, it dawned on me, I think in 1976, that a different solution was possible.
In Romans 10:3 Paul, writing about his fellow Jews, declares that they are ignorant of the righteousness of God, and are seeking to establish 'their own righteousness'. The wider context, not least 9:30-33, deals with the respective positions of Jews and Gentiles within God's purposes - and with a lot more besides, of course, but not least that. Supposing, I thought, Paul meant 'seeking to establish their own righteousness', not in the sense of a moral status based on the performance of Torah and the consequent accumulation of a treasury of merit, but an ethnic status based on the possession of Torah as the sign of automatic covenant membership? I saw at once that this would make excellent sense of Romans 9 and 10, and would enable the positive statements about the Law throughout Romans to be given full weight while making it clear that this kind of use of Torah, as an ethnic talisman, was an abuse. I sat up in bed that night reading through Galatians and saw that at point after point this way of looking at Paul would make much better sense of Galatians, too, than either the standard post-Luther readings or the attempted Reformed ones.
- N.T. Wright, New Perspectives on Paul (10th Edinburgh Dogmatics Conference 2003)
righteousness
i think the new perspective is right to point out that righteousness, at least in some cases, does not primarily refer to moral perfection but to covenant faithfulness. of course, this does not undermine the fact that Jesus is morally perfect. it simply highlights that Jesus is the faithful Israelite, the Messiah, the promised seed through whom God would put the world to rights.
on a related note, Jesus' righteousness is imputed to us in the sense that we are counted righteous in Him. Jesus' righteousness is not imputed to us in the sense that Jesus transfers His righteousness to us. as N.T. Wright puts it, 'righteousness is not an object, a substance or a gas which can be passed across the courtroom'.
when a wife uses her husband's credit card, it is not that she now uses it in her name; it is that she uses it in his name. likewise, when a husband uses his wife's credit card, it is not that he now uses it in his name; it is that he uses it in her name. so it is with imputed righteousness - when we appropriate Jesus' righteousness by the instrument of faith, it is not that we are now counted righteous in ourselves; it is that we are counted righteous in Him.
works of the law
i think the new perspective is also right to point out that works of the law, at least in some cases, do not refer to moral deeds but to ethnic marks. of course, this does not undermine the fact that justification is not by works of the law. it simply highlights that Paul is not against justification by works per se, but against justification by works of the law.
In Romans 10:3 Paul, writing about his fellow Jews, declares that they are ignorant of the righteousness of God, and are seeking to establish 'their own righteousness'. The wider context, not least 9:30-33, deals with the respective positions of Jews and Gentiles within God's purposes - and with a lot more besides, of course, but not least that. Supposing, I thought, Paul meant 'seeking to establish their own righteousness', not in the sense of a moral status based on the performance of Torah and the consequent accumulation of a treasury of merit, but an ethnic status based on the possession of Torah as the sign of automatic covenant membership? I saw at once that this would make excellent sense of Romans 9 and 10, and would enable the positive statements about the Law throughout Romans to be given full weight while making it clear that this kind of use of Torah, as an ethnic talisman, was an abuse. I sat up in bed that night reading through Galatians and saw that at point after point this way of looking at Paul would make much better sense of Galatians, too, than either the standard post-Luther readings or the attempted Reformed ones.
- N.T. Wright, New Perspectives on Paul (10th Edinburgh Dogmatics Conference 2003)
righteousness
i think the new perspective is right to point out that righteousness, at least in some cases, does not primarily refer to moral perfection but to covenant faithfulness. of course, this does not undermine the fact that Jesus is morally perfect. it simply highlights that Jesus is the faithful Israelite, the Messiah, the promised seed through whom God would put the world to rights.
on a related note, Jesus' righteousness is imputed to us in the sense that we are counted righteous in Him. Jesus' righteousness is not imputed to us in the sense that Jesus transfers His righteousness to us. as N.T. Wright puts it, 'righteousness is not an object, a substance or a gas which can be passed across the courtroom'.
when a wife uses her husband's credit card, it is not that she now uses it in her name; it is that she uses it in his name. likewise, when a husband uses his wife's credit card, it is not that he now uses it in his name; it is that he uses it in her name. so it is with imputed righteousness - when we appropriate Jesus' righteousness by the instrument of faith, it is not that we are now counted righteous in ourselves; it is that we are counted righteous in Him.
works of the law
i think the new perspective is also right to point out that works of the law, at least in some cases, do not refer to moral deeds but to ethnic marks. of course, this does not undermine the fact that justification is not by works of the law. it simply highlights that Paul is not against justification by works per se, but against justification by works of the law.
Tuesday 14 April 2009
the point of justification
the point of justification is that the point at which justification occurs is not the cross but the resurrection. what happened on the cross is not the defeat of death. what happened on the cross is the description of death. on the other hand, what happened in the resurrection is the defeat of death. of course, this does not undermine the fact that Jesus died on the cross for our sins.
justification does not lie in the cross. in fact, that Jesus died on the cross for our sins is the greatest injustice in history.
"One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!" But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."" - Luke 23:39-41 (NIV)
rather, justification lies in the resurrection. the resurrection is not merely the demonstration of God's power, but more importantly the declaration of Jesus' righteousness. given that 'the wages of sin is death' (Romans 6:23, NIV), it is logically impossible for God - in His justice - to not execute capital punishment on Israel (for which Jesus is a penal substitute).
at the same time, given that 'the wages of sin is death' (Romans 6:23, NIV), it is also logically impossible for God - in His justice - to not raise Jesus, 'who has been tempted in every way, just as we are - yet was without sin' (Hebrews 4:15b, NIV), from the dead. to this end, God is 'just and the one who justifies those who have faith in Jesus' (Romans 3:26, NIV).
"Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him." - Acts 2:22-24 (NIV)
in other words, we are not justified because Jesus died on the cross for our sins. if anything, we are doubly condemned (once for sin in general and again for crucifying the Messiah in particular) because Jesus died on the cross for our sins. rather, we are justified because God raised Jesus from the dead, thereby declaring Jesus (and those who are in Him) righteous.
"The words "it was credited to him" were written not for him alone, but also for us, to whom God will credit righteousness - for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification." - Romans 4:23-25 (NIV)
links: three kinds of justification (7 mar 09), more on the point of justification (21 apr 09)
justification does not lie in the cross. in fact, that Jesus died on the cross for our sins is the greatest injustice in history.
"One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!" But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."" - Luke 23:39-41 (NIV)
rather, justification lies in the resurrection. the resurrection is not merely the demonstration of God's power, but more importantly the declaration of Jesus' righteousness. given that 'the wages of sin is death' (Romans 6:23, NIV), it is logically impossible for God - in His justice - to not execute capital punishment on Israel (for which Jesus is a penal substitute).
at the same time, given that 'the wages of sin is death' (Romans 6:23, NIV), it is also logically impossible for God - in His justice - to not raise Jesus, 'who has been tempted in every way, just as we are - yet was without sin' (Hebrews 4:15b, NIV), from the dead. to this end, God is 'just and the one who justifies those who have faith in Jesus' (Romans 3:26, NIV).
"Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him." - Acts 2:22-24 (NIV)
in other words, we are not justified because Jesus died on the cross for our sins. if anything, we are doubly condemned (once for sin in general and again for crucifying the Messiah in particular) because Jesus died on the cross for our sins. rather, we are justified because God raised Jesus from the dead, thereby declaring Jesus (and those who are in Him) righteous.
"The words "it was credited to him" were written not for him alone, but also for us, to whom God will credit righteousness - for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification." - Romans 4:23-25 (NIV)
links: three kinds of justification (7 mar 09), more on the point of justification (21 apr 09)
Monday 13 April 2009
back in york
after 2 weeks on the road (5 nights in wales and 8 nights in london), it's nice to be back in york for the rest of the Easter break. not that it will be much of a break - i need to submit my report on a programme of uk prison visits (see below), i'm helping out with the holiday club at york baptist church this week and i have to prepare for my economics and political philosophy exams which are in 2 weeks time - but still.
new word alive 2009
this year's event was as excellent as last year's, the main difference being the dedicated international student track this year. it was a great privilege to meet other international students studying in the uk, even if it meant not being able to attend the main Bible reading sessions by Vaughan Roberts (including his take on 1 Corinthians 7).
what kept me from attending the main Bible reading sessions at an alternative slot was mike reeves' series on the history (not the future) of justification. while it raised a number of questions about the so-called new perspective on Paul, i came away with the feeling that the old perspective hasn't really understood what the new perspective is trying to say. i lean towards the new perspective, but that's a different story.
confirmed speakers for new word alive 2010 include Wayne Grudem, Jerry Bridges and Rebecca Manley Pippert. time to start planning for next year!
london
after spending 5 nights in wales, i headed straight to london for a programme of uk prison visits (the singapore prison service got in touch with her majesty's prison service and kindly arranged for 4 of us - prison scholars studying in the uk - to visit different institutions in london). it was an eye-opening experience, but i won't go into details here.
being in london, i took the opportunity to attend all souls church and ocf. it was a great blessing to catch up with old friends and make new ones. i also took the opportunity to visit my housemate peter in st albans, just outside of london.
through it all, i thank God not only for His saving grace, but also for His common grace; for providing food, clothes, shelter, health, safety, good weather, trains which run on time...
"Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen." - Ephesians 3:20-21 (NIV)
on a bright note (literally), winter is over and summer is coming. the nights are getting shorter and the days are getting longer. above all, we rejoice in the Easter message that Jesus has defeated death - not on the cross, but in the resurrection. the sun has risen and the Son has risen!
[what happened on the cross is not the defeat of death. what happened on the cross is the description of death. on the other hand, what happened in the resurrection is the defeat of death. of course, this does not undermine the fact that Jesus died on the cross for our sins.]
new birth, new creation, new life has begun!
See what a morning, gloriously bright
With the dawning of hope in Jerusalem
Folded the grave clothes, tomb filled with light
As the angels announce Christ is risen!
See God's salvation plan
Wrought in love, borne in pain, paid in sacrifice
Fulfilled in Christ the Man
For He lives, Christ is risen from the dead!
"But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all." - 1 Corinthians 15:20-28 (NIV)
new word alive 2009
this year's event was as excellent as last year's, the main difference being the dedicated international student track this year. it was a great privilege to meet other international students studying in the uk, even if it meant not being able to attend the main Bible reading sessions by Vaughan Roberts (including his take on 1 Corinthians 7).
what kept me from attending the main Bible reading sessions at an alternative slot was mike reeves' series on the history (not the future) of justification. while it raised a number of questions about the so-called new perspective on Paul, i came away with the feeling that the old perspective hasn't really understood what the new perspective is trying to say. i lean towards the new perspective, but that's a different story.
confirmed speakers for new word alive 2010 include Wayne Grudem, Jerry Bridges and Rebecca Manley Pippert. time to start planning for next year!
london
after spending 5 nights in wales, i headed straight to london for a programme of uk prison visits (the singapore prison service got in touch with her majesty's prison service and kindly arranged for 4 of us - prison scholars studying in the uk - to visit different institutions in london). it was an eye-opening experience, but i won't go into details here.
being in london, i took the opportunity to attend all souls church and ocf. it was a great blessing to catch up with old friends and make new ones. i also took the opportunity to visit my housemate peter in st albans, just outside of london.
through it all, i thank God not only for His saving grace, but also for His common grace; for providing food, clothes, shelter, health, safety, good weather, trains which run on time...
"Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen." - Ephesians 3:20-21 (NIV)
on a bright note (literally), winter is over and summer is coming. the nights are getting shorter and the days are getting longer. above all, we rejoice in the Easter message that Jesus has defeated death - not on the cross, but in the resurrection. the sun has risen and the Son has risen!
[what happened on the cross is not the defeat of death. what happened on the cross is the description of death. on the other hand, what happened in the resurrection is the defeat of death. of course, this does not undermine the fact that Jesus died on the cross for our sins.]
new birth, new creation, new life has begun!
See what a morning, gloriously bright
With the dawning of hope in Jerusalem
Folded the grave clothes, tomb filled with light
As the angels announce Christ is risen!
See God's salvation plan
Wrought in love, borne in pain, paid in sacrifice
Fulfilled in Christ the Man
For He lives, Christ is risen from the dead!
"But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all." - 1 Corinthians 15:20-28 (NIV)
Sunday 12 April 2009
let beauty awake
Among the many crises we face in our world is a crisis of beauty, and the fact that we can talk at length about everything else - money, the environment, sex, political corruption, not to mention Newcastle United - and only bring in beauty as an afterthought tells its own story. Perhaps it's time to turn things round the other way, and start with the question of beauty and work in from there.
- N.T. Wright, Let Beauty Awake (Easter 2009)
- N.T. Wright, Let Beauty Awake (Easter 2009)
Tuesday 7 April 2009
middle knowledge and compatibilism
[God] not only knows everything - he even knows what might have been under different circumstances (more or less what philosophers call 'middle knowledge'), and takes that into account when he judges (Matthew 11:20-24). There are plenty of examples where God knows what we now label free contingent future decisions (eg. 1 Samuel 23:11-13)...
The central line of Christian tradition neither sacrifices the utter sovereignty of God nor reduces the responsibility of his image-bearers. In the realm of philosophical theology, this position is sometimes called compatibilism. It simply means that God's unconditioned sovereignty and the responsibility of human beings are mutually compatible. It does not claim to show you how they are compatible. It claims only that we can get far enough in the evidence and the arguments to show how they are not necessarily incompatible, and that it is therefore entirely reasonable to think they are compatible if there is good evidence for them.
The biblical evidence is compelling. When Joseph tells his fearful brothers that when they sold him into slavery, God intended it for good while they intended it for evil (Genesis 50:19-20), he is assuming compatibilism. He does not picture the event as wicked human machination into which God intervened to bring forth good. Nor does he imagine that God's intention had been to send him down there with a fine escort and a modern chariot but that unfortunately the brothers had mucked up the plan, and so poor old Joseph had to go down there as a slave - sorry about that. Rather, in one and the same event, God was operating, and his intentions were good, and the brothers were operating, and their intentions were evil...
Perhaps the most striking instance of compatibilism occurs in Acts 4:23-29. The church has suffered its first whiff of persecution. Peter and John report what has happened. The church prays to God in the language of Psalm 2. Their prayer continues (4:27-28): 'Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen.' Note carefully: on the one hand, there was a terrible conspiracy that swept along Herod, Pilate, Gentile authorities, and Jewish leaders. It was a conspiracy, and they should be held accountable. On the other hand, they did what God's power and will had decided beforehand should happen.
A moment's reflection discloses that any other account of what happened would destroy biblical Christianity. If we picture the crucifixion of Jesus Christ solely in terms of the conspiracy of the local political authorities at the time, and not in terms of God's plan (save perhaps that he came in at the last moment and decided to use the death in a way he himself had not foreseen), then the entailment is that the cross was an accident of history. Perhaps it was an accident cleverly manipulated by God in his own interests, but it was not part of the divine plan. In that case, the entire pattern of antecedent predictive revelation is destroyed: Yom Kippur, the Passover lamb, the sacrificial system, and so forth. Rip Hebrews out of your Bible, for a start.
On the other hand, if someone were to stress God's sovereignty in Jesus' death, exulting that all the participants 'did what [God's] power and will had decided beforehand should happen' (4:28), while forgetting that it was a wicked conspiracy, then Herod and Pilate and Judas Iscariot and the rest are exonerated of evil. If God's sovereignty means that all under it are immune from charges of transgression, then all are immune. In that case there is no sin for which atonement is necessary. So why the cross? Either way, the cross is destroyed.
In short, compatibilism is a necessary component to any mature and orthodox view of God and the world. Inevitably it raises important and difficult questions regarding secondary causality, how human accountability should be grounded, and much more. I cannot probe those matters here.
- D. A. Carson, The Difficult Doctrine of the Love of God
link: more on middle knowledge and compatibilism (29 may 09)
The central line of Christian tradition neither sacrifices the utter sovereignty of God nor reduces the responsibility of his image-bearers. In the realm of philosophical theology, this position is sometimes called compatibilism. It simply means that God's unconditioned sovereignty and the responsibility of human beings are mutually compatible. It does not claim to show you how they are compatible. It claims only that we can get far enough in the evidence and the arguments to show how they are not necessarily incompatible, and that it is therefore entirely reasonable to think they are compatible if there is good evidence for them.
The biblical evidence is compelling. When Joseph tells his fearful brothers that when they sold him into slavery, God intended it for good while they intended it for evil (Genesis 50:19-20), he is assuming compatibilism. He does not picture the event as wicked human machination into which God intervened to bring forth good. Nor does he imagine that God's intention had been to send him down there with a fine escort and a modern chariot but that unfortunately the brothers had mucked up the plan, and so poor old Joseph had to go down there as a slave - sorry about that. Rather, in one and the same event, God was operating, and his intentions were good, and the brothers were operating, and their intentions were evil...
Perhaps the most striking instance of compatibilism occurs in Acts 4:23-29. The church has suffered its first whiff of persecution. Peter and John report what has happened. The church prays to God in the language of Psalm 2. Their prayer continues (4:27-28): 'Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen.' Note carefully: on the one hand, there was a terrible conspiracy that swept along Herod, Pilate, Gentile authorities, and Jewish leaders. It was a conspiracy, and they should be held accountable. On the other hand, they did what God's power and will had decided beforehand should happen.
A moment's reflection discloses that any other account of what happened would destroy biblical Christianity. If we picture the crucifixion of Jesus Christ solely in terms of the conspiracy of the local political authorities at the time, and not in terms of God's plan (save perhaps that he came in at the last moment and decided to use the death in a way he himself had not foreseen), then the entailment is that the cross was an accident of history. Perhaps it was an accident cleverly manipulated by God in his own interests, but it was not part of the divine plan. In that case, the entire pattern of antecedent predictive revelation is destroyed: Yom Kippur, the Passover lamb, the sacrificial system, and so forth. Rip Hebrews out of your Bible, for a start.
On the other hand, if someone were to stress God's sovereignty in Jesus' death, exulting that all the participants 'did what [God's] power and will had decided beforehand should happen' (4:28), while forgetting that it was a wicked conspiracy, then Herod and Pilate and Judas Iscariot and the rest are exonerated of evil. If God's sovereignty means that all under it are immune from charges of transgression, then all are immune. In that case there is no sin for which atonement is necessary. So why the cross? Either way, the cross is destroyed.
In short, compatibilism is a necessary component to any mature and orthodox view of God and the world. Inevitably it raises important and difficult questions regarding secondary causality, how human accountability should be grounded, and much more. I cannot probe those matters here.
- D. A. Carson, The Difficult Doctrine of the Love of God
link: more on middle knowledge and compatibilism (29 may 09)
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