Two Humanities
All throughout the Bible, from Genesis to Revelation, we see two distinct groups.[1] God has called particular people from all nations. As James Hamilton has said, “People are either seed of the serpent, on the side of the snake in the garden, or seed of the woman, on the side of God and trusting in his promises.”[2]
The careful reader of Scripture can see the enmity between the two seeds in Genesis[3] and in fact through the whole Old Testament. There are physical decedents of Eve that are spiritually seed of the serpent.[4] This is not just something we see in the Old Testament though. We see it through the whole of Scripture (cf. e.g. Matt. 13:38; Jn. 8:44; 1 Jn. 3:8). We see two distinct seeds with two distinct ends from the beginning of Genesis (cf. esp. Gen. 3:15) to the end of Revelation (cf. e.g. Rev. 21).
Notice that in 2 Thessalonians 1:7-10 there are two groups: (1) those who did not believe and thus receive judgment and (2) those who do believe and thus enjoy the presence of God and marvel at Him. And notice Jesus separates the goats from the sheep based on what they did in their earthly lives (Matt. 25:32ff). People are gravely either goat or sheep, wise or fool, darkness or light, faithful or faithless, in Christ or damned.
As I have said, the Bible shows two different humanities, one lost and the other saved, one in heaven and one in hell. This is what we see throughout the story of Scripture and this is what we see reflected in other places in the early church’s teaching. For instance, the Didache (50-120AD) says, “There are two ways, one of life and one of death, and there is a great difference between the two ways” (1:1).[5]
Universalism and Historical Confessional Christianity
As a protestant who believes in sola Scriptura (Scripture alone), I believe that tradition and confessional Christianity does not hold a place above Scripture. However, I do believe it is important and helpful to consider what church history has to say on theological issues. So let’s look briefly at the question of whether or not universalism has been accepted in historical confessional Christianity.
Harold J. Brown makes an interesting point that we should consider. He says,
“curiously enough, it is heresy that offers us some of the best evidence for orthodoxy, for while heresy is often very explicit in the first centuries of Christianity, orthodoxy is often only implicit. If we hope, today, that the orthodoxy we believe is the ‘faith once delivered to the saints’ (Jude v. 3), then it is necessary to assume that it is older than heresy. But heresy appears on the historical record earlier, and is better documented, than most of what the church came to call orthodoxy. How then can heresy be younger, orthodoxy more original? The answer is that orthodoxy was there from the beginning and heresy reflected it. Sometimes one catches a glimpse of another person or object in a mirror or a lake before seeing the original. But the original preceded the reflection, and our perception of it. The same, we could argue, is true of orthodoxy—the original—and heresy—the reflection. The heresy we frequently see first, but orthodoxy preceded it.”[1]
False teachings call into question the pillars of Christianity and so teachers and creeds rise up in protection of the church’s foundational teaching. The doctrine of the Trinity has always been orthodox but there has not always been a creed stating such. The reason for this is because false teaching gives rise to defensive of orthodox teaching. Thus, in history we often see heresy argued before we see orthodoxy defended. Greg A. Allison says that the “issue of the continuation of punishment for the wicked became a point of debate with the theology of Origen”[2] (c. 185-254) so it makes sense that universalism was not formally acknowledged as heresy until later on.
Everett Ferguson says that
“apart from Origen, who entertained the possibility of universal salvation after a period of purification and education of souls in the afterlife, those who spoke to the subject understood an ultimate division of humanity in heaven or hell. The expectation of eternal reward sustained Christian endurance in the face of persecution and other hardships.”[3]
W. G. T. Shedd wrote:
“The common opinion in the Ancient church was, that the future punishment of the impenitent wicked is endless. This was the catholic faith; as much so as belief in the trinity. But as there were some church fathers who deviated from the creed of the church respecting the doctrine of the trinity, so there were some who dissented from it in respect to that of eternal retribution. The deviation in eschatology, however, was far less extensive than in trinitarianism.”[4]
Allison demonstrates in his book Historical Theology: An Introduction to Christian Doctrine that
“from its inception, the church has believed that there will be a final judgment of both believers and unbelievers… On the one hand, this judgment will usher believers into the presence of Christ and the blessedness of heavenly reward forever. On the other hand, following the judgment of condemnation, unbelievers will experience eternal conscious punishment in hell. Only a few Christians deviated from this understanding of the last judgment and eternal punishment.”[5]
A few more examples:
“As regards the fate of the wicked… the general view was that their punishment would be eternal, without any possibility of remission.”[6]
“Everlasting punishment of the wicked always was, and always will be the orthodox theory.”[7]
“The punishment inflicted upon the lost was regarded by the Fathers of the Ancient Church, with very few exceptions, as endless.”[8]
“Church creeds from the early Middle Ages through the Reformation and into the modern era regularly affirmed the eternal punishment of the wicked… The reality of hell and eternal punishment was thought to be as basic to Christian belief as the Trinity and incarnation.”[9]
The Importance of Correct Hermeneutics
If we don’t understand things in their proper context there will be grave results. Let’s look at a few verses as an example and apply a skewed hermeneutical approach and see what the result is.
John 3:16 says, “God sent His Son” and we see that Jesus as God’s son is confirmed in other Scriptures. Take for example Romans 8:32. Or Hebrews 5:8 tells us that although Jesus “was a son, He learned obedience.” Luke 2:42 says that “Jesus increased in wisdom and in stature and in favor with God and man.”
So, it could be argued that Jesus, as God’s Son, was created and had to learn. After all, doesn’t “son” mean “son”?! Isn’t that the clear reading of the text? If the Bible says that Jesus is a “son” and “the firstborn of all creation” does that mean that Jesus is not eternal? Does it mean that He is a created being?
If we just look at the word “son” and extrapolate its meaning without understanding the context and the sense in which the author is using the word we can make very dangerous and false conclusions. Is Jesus a son in the sense of being a created being? No! That is the Arian heresy. We must understand what the author meant and we must use clear texts to help us interpret the less clear. A bad hermeneutical approach will lead to all sorts of false and destructive doctrines.
When looking at any doctrine it is important to understand a number of things. When looking at the sonship of Jesus for example, it is important to know the Old Testament and cultural importance of sonship. It is also important that other Scriptures are factored in. For example, John 1:1-14 and Colossians 1:15-17 show us that Jesus is not created but instead Creator.
So, “the obscure passage must yield to the clear passage. That is, on a given doctrine we should take our primary guidance from those passages which are clear rather from those which are obscure.”[1] Charles Hodge said in his Systematic Theology that
“If the Scriptures be what they claim to be, the word of God, they are the work of one mind, and that mind divine. From this it follows that Scripture cannot contradict Scripture. God cannot teach in one place anything which is inconsistent with what He teaches in another. Hence Scripture must explain Scripture. If a passage admits of different interpretations, that only can be the true one which agrees with what the Bible teaches elsewhere on the same subject.”[2]
Here are some important affirmations for biblical hermeneutics:
- We should affirm the unity, harmony, and consistency of Scripture and declare that it is its own best interpreter.[3]
- We should affirm that any preunderstandings which the interpreter brings to Scripture should be in harmony with scriptural teaching and subject to correction by it.[4]
- We should affirm that our personal zeal and experiences should never be elevated above Scripture (see Rom. 10:2-3).
- We should affirm that texts of Scripture must be interpreted in context (both the immediate and broad context).
- We should affirm that we must only base normative theological doctrine on clear didactic passages that deal with a particular doctrine explicitly. So, we should affirm that we must never use implicit teaching to contradict explicit teaching.
______________________
[1] Bernard Ramm, Protestant Biblical Interpretation: A Textbook of Hermeneutics, 37.
[2] Charles Hodge, Systematic Theology, Vol. 1, Introduction, Chapter VI, The Protestant Rule of Faith.
[3] See “The Chicago Statement on Biblical Hermeneutics,” Article XVII.
[4] See Ibid., Article XIX.
Why did God create such a big universe?
There is a certain way we should approach questions, the first thing that comes to mind is humility. There are certain things we cannot know the definitive answer to. I think that makes sense since we are creation, not Creator. However, that is not to say we shouldn’t ask. Here are a few of my thoughts on the question…
First, is it actually big? It’s all perspective. To us it seems big, big beyond comprehension. However, Isaiah 40 says that God names every star and that the nations are like dust on a scale. That is, things, even really big things, are small to God. Also, to put things in perspective, ants seem small to us but they don’t seem small to themselves. There are things that are small compared to ants (e.g. protons and neutrons). Maybe it is not the universe that is big but we that are small. Maybe that seems strange because we see ourselves as so big, so grand. Maybe that’s part of the reason the universe is so big, to show us that we are small. We are not the be-all-end-all of the universe. We are small.
Second, the Bible says that the heavens, i.e. the vast universe, carries out a specific role. And what is that role? The vast universe declares the glory of God (see Ps. 19:1ff; 50:6; Rom. 1)! If the universe is declaring the glory of God it makes sense that it would need to be big!
Third, God takes pleasure in His creation. There are stars no human will ever see, fish we can’t imagine, and flowers that bloom and die without any humans awareness. But God knows. And God takes pleasure in it all. Remember, in Genesis 1:31 God said it was “very good.” So, God enjoys His vast creation. Remember God is the Great Creator, the Great Artist. Artists create. And it’s awesome and beautiful and sometimes mysterious but it’s what they do, even if no one sees. Creator or Artist is part of who God is, it’s one of His attributes. It’s what He does
Fourth, it causes us to say, “What is man that you are mindful of him” (Ps. 8:4)? It makes us amazed that God the Creator and sustainer of all, the one who upholds the universe by the word of His power, cares about us. Even to the point of death on a cross.
[In fact, the hardest thing in all the Bible for me to believe is not the resurrection, is not the miracles, is not any of that stuff, that all makes sense to me (God can do all that!). However, what is hard to believe is that God cares about us humans. That is amazing!]
Is Punishment in Hell Restorative?
Universalists sometimes claim that punishment in hell is restorative. They use Matthew 25:46 as a proof-text and translate kolasin aiōnion (κόλασιν αἰώνιον) as agelong chastening or correction. Below I list four reasons why I do not believe in restorative punishment in hell.
First, the noun kolasis (κόλασις) only occurs two times in the NT (Matt. 25:46; 1 Jn. 4:18)[1] and the verb kolazó (κολάζω)[2] also only occurs two times in the NT (Acts 4:21; 2 Pet. 2:9). The majority of English translations translate Kolasis and kolazó as “punish,” “punishment,” or “torment,” (see KJV, NIV, NLT, ESV, NASB, HCSB, NET Bible). In fact, Francis Chan “checked ten commentators from different theological backgrounds and fifteen Bible translations in five different languages on the word kolasis… they all translate kolasis with the word ‘punishment.’”[3]
Second, the term kolasis is used by other literature of the period to mean (non-restorative) punishment. For example, Josephus talks about Herod being on trial and in danger of being sentenced to death, but through the intervention of the high priest, he was delivered from that danger, and all punishment (kolaseōs) (Josephus, Antiquities XV, 16). “Punishment” in the case above does not seem to be used in the “pruning” sense because he is being saved from death[4] (cf. e.g. 2 Macc. 4:38; 4 Macc. 8:9-11). Further, BDAG,[5] one of the most respected dictionaries of Koine Greek, lists all sorts of examples where kolazó and kolasis means “punish” or “punishment” in the non-restorative sense. TDNT[6] also a widely respected dictionary says that the meaning of kolasis is “punishment” and the meaning of kolazó is “punish.”[7]
Third, there are other terms that the NT uses to refer to the concept of punishment. Apollumi (ἀπόλλυμι) occurs ninety-two times and means to “destroy” (e.g. Matt. 10:28; 21:41). Olethros (ὄλεθρος) occurs four times and it means “destruction” (see 2 Thess. 1:9). Timória (τιμωρία[8]) occurs just one time and means “punishment” or “vengeance” (see Heb. 10:29). Ekdikésis (ἐκδίκησις) occurs nine times and means “vengeance” (see 2 Thess. 1:8). Orgé (ὀργή) means “wrath” (see Rom. 2:5; Rev. 14:10) and occurs 36 times.[9] William V. Crockett, a graduate of Princeton Theological Seminary and University of Glasgow, has said, “when we examine orge in Paul we find no reason to assume that it has reformative elements.”[10] He goes on to say, “orge in Paul excludes any notion of divine love.”[11]
Fourth, there is a lot of imagery in Scripture of God’s wrath being poured out that does not look like restorative punishment. This is the type of imagery we see: “So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia [i.e. about 184 miles]” (Rev. 14:19-20 see also Ps. 110:5-6; Is. 66:24; Ezek. 39:17ff; Matt. 24:51; Rev. 6:15-17; 19:11ff; 20:11ff; 21:27). Read More…
Paul’s Letters
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 3)
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 2)
Jesus knew no sin,[3] yet He became sin for us. We see the idea of someone bearing sin in the place of others attested to in both the OT and NT (cf. Lev. 10:17; 16:21-22; Is. 53:6, 11-12; Jn. 1:29). Jesus is the Lamb without blemish that takes away our sin by dying in our place but He also rises; priest and lamb are not His only office. Jesus is also the coming King who reigns eternally. Consequently, union with Christ as our corporate head not only brings appeasement from wrath[4] but entrance back into the true Promised Land. So, the gospel is the good news of the Kingdom through the cross.
Hughes says of 2 Cor. 5:21 that “there is no sentence more profound in the whole of Scripture.”[5] It is profound, amazing, and unexpected[6] because although Jesus knew no sin He is treated as sin personified.[7] What is further remarkable is that while “Christ alone in actuality suffered the penalty for sin, all are regarded as though they had suffered it themselves.”[8] Read More…
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 1)
Introduction
Suffering and Our Savior
When caring for someone who is suffering it is often best to say little. It is often best to sit in silence and just be a support by your presence. Even when people ask, “Why? …Why did this happen? …Why are we going through this?… Why?…” It is often still better to refrain from giving an answer. Instead of offering answers (that really can’t be satisfactory) we should pray and point them to our God who cares.
However, as Ecclesiastes 3:7 tells us, there is a time to be silent but there is also a time to speak. When it is time to speak here are some things that I have found helpful in the midst of suffering.
Suffering is a result of sin
Suffering was not part of God’s original intention for the world. God created the world “very good” (Gen. 1:31). It was only after humanity rebelled that suffering came on the scene.
Sadly, there are all sorts of effects because of sin. The world is fallen. And we have faulty and frail bodies. We are susceptible to Lyme disease, cancer, and all sorts of other things. We all suffer, we will all die. That is sadly the way the world is because of the curse that sin brought.
The suffering we experience is not just the result of various kinds of sickness. It is also the result of being sinned against. People afflict others with emotional and physical pain and fail to love as they should. So we see, sin brings upon the world sickness as well as psychological sorrow. Sin is not good.
So, in one sense, we can give an answer to the “why?” question by saying sadly the world is broken and we as individuals are broken physically and spiritually. However, that’s not all. We, thankfully, are not left there. We also see…
God takes our suffering seriously
Our Lord is not up in the sky indifferent to suffering.[1] God takes sin and its effects seriously. Let’s look at four ways God sympathizes with us and takes sin seriously.
First, we see Jesus sympathizes with our suffering. John 11:35 says that “Jesus wept” at the death of Lazarus. Jesus was “deeply moved” (v. 33, 38) and “greatly troubled” (v. 33). Jesus can sympathize with us and our suffering (cf. Heb. 4:15). Our Lord is not up in heaven unaware of the suffering of His servants. Our Lord is aware and He cares. He cares deeply.
Our Lord cares so much that second He comes as our Savior. We see “God takes our misery and suffering so seriously that he was willing to take it on himself.”[2] Jesus offers a solution to the problem of suffering, by suffering in our place. Suffering without medicine or morphine, suffering on a Roman instrument of torture. Even as we grieve over suffering and death we do not grieve as those without hope. We have hope! We have hope through Jesus!
Jesus didn’t heal everyone when He walked the earth and He doesn’t heal everyone now, but He does take care of our biggest problem. Jesus suffered, bled, and died. He was cast out by the Father so that we could be welcomed in.
God is good. Even when we cannot see His hand, we can trust His heart. God memorialized His love for us, when we see the cross, we see that God’s hands are open wide to welcome us in, comfort, and renew us.
So, dear beloved, take heart, Jesus, who is God, weeps as you weep. He feels your misery. However, He does not leave us there (as everybody else has to because they are not Lord) but offers us the solution to all pain and misery. How does He do that, what solution does He give? Jesus gives Himself, His own life. He takes the misery upon Himself on the cross. He bears the wrath we all deserve. Through what Christ did on the cross, for all those in Christ, all things will be restored, made new!
Actually, even now we, in Christ, have the Holy Spirit as a down payment of our inheritance until we acquire possession of it (Eph. 1:14). So, in the midst of suffering and difficulties, we shouldn’t project ourselves into a graceless future. Because, third, God will be there, grace will be there. The LORD will not leave us or forsake us (Deut. 31:6). Our Shepherd, who neither slumbers nor sleeps, is with us now and He will be with us through the storms of life (Ps. 23 cf. 121). Even in our suffering when we can’t form words to pray, the Spirit is there to intercede for us (Rom. 8:26).
Fourth, we see that Jesus will come back and set all things right. There will be no more reason to weep for He Himself will wipe away every tear (Rev. 21:4)! We know, as Paul says, that this light momentary affliction is preparing us for an eternal weight of glory beyond all comparison (2 Cor. 4:17 cf. Rom. 8:18). Read More…
in X 