Systematic Theology

Keeping Our Christian Identity Through “Seders”

Published by Papa Giorgio

Walk With Me

This is a topic I taught on at church, and it is a simple way to preach the Gospel to yourself. There are 5 categories:

  1. We are Sinners;
  2. We are Judged for this sin;
  3. We are Forgiven;
  4. This forgiveness creates a Relational aspect with our God;
  5. Which brings Joy in every situation we face.

In our busy schedules choose a single verse from each section and on Monday study that single verse about our sinful nature. Use an online resource such as Blue Letter Bible to read a commentary on it or Bible Gateway to read a version you haven’t read of the verse. (Or one of your home resources… whatever the case may be.) On Tuesday take a verse on forgiveness (mine, or one that has hit a cord with you over the years). Etc.

By Friday, T.G.I.F. takes on a new meaning. The following week, do the same, but with a different verse. Habits.

WE ARE CALLED TO CHECK IN

A verse that calls us to “check in” so-to-speak, is 2 Corinthians 13:5 ~ I will read from a paraphrase of this verse, however, feel free to click on the link below to see the paraphrase next to my favorite versions:

2Corinthians 13:5’ish

Test yourselves to make sure you are solid in the faith. Don’t drift along taking everything for granted. Give yourselves regular checkups. You need firsthand evidence, not mere hearsay, that Jesus Christ is in you. Test it out. If you fail the test, do something about it. I hope the test won’t show that we have failed. But if it comes to that, we’d rather the test showed our failure than yours. We’re rooting for the truth to win out in you. We couldn’t possibly do otherwise.

We don’t just put up with our limitations; we celebrate them, and then go on to celebrate every strength, every triumph of the truth in you. We pray hard that it will all come together in your lives.

Even one of the greatest Repormers mentioned this “preaching the Gospel to ourselves” aspect of our faith: “We need to hear the Gospel every day, because we forget it every day” ~ Martin Luther.

ALL HAVE SINNED (#1)

  • Proverbs 21:2 ~ “Every way of a man is right in his own eyes, but the LORD weighs the heart.”
  • Proverbs 16:2 ~ “All a man’s ways seem right to him, but the LORD evaluates the motives.”
  • 1 Samuel 16:7 ~ “Man looks at the outward appearance, but the LORD looks at the heart.”

2 things to glean from these:

1. Divine involvement in man’s heart is not limited to kings or priests;

2. A person may think nothing is wrong with his conduct, ahem, but God may.

Here we read a quick insight gleaned from Matthew Henry (Matthew 23:27-28)

The proud heart is very ingenious in putting a fair face upon a foul matter, and in making that appear right to itself which is far from being so, to stop the mouth of conscience. ~ Matthew Henry

How many righteous persons are there?

  • Romans 3:10 ~ “There is no one righteous, not even one.”

Bill Cosby teaches us about this malady we have from the earliest age (and he is a debased sinner as well, in need of a savior):

As an aside. Something that Bill Cosby said above struck a cord with me. He mentioned that the only time a child tells the truth is when they are in pain. So do we ~ often times ~ as adults. Here is the C.S. Lewis quote that came to me when I watched this:

We can rest contentedly in our sins and in our stupidities, and anyone who has watched gluttons shoveling down the most exquisite foods as if they did not know what they were eating, will admit that we can ignore even pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.

C.S. Lewis, The Problem of Pain (NY, New York: Touchstone, 1996), 82-83.

Let us take a short historical theology break and read a few points from the 1689 London Baptist Confession:

4 The actual sins that men commit are the fruit of the corrupt nature transmitted to them by our first parents. By reason of this corruption, all men become wholly inclined to all evil; sin disables them. They are utterly indisposed to, and, indeed, rendered opposite to, all that is good. (Matt. 15:19; Rom. 8:7; Col. 1:21; Jas. 1:14.)

5 During this earthly life corrupt nature remains in those who are born of God, that is to say, regenerated. Through Christ it is pardoned and mortified, yet both the corruption itself, and all that issues from it, are truly and properly sin. (Eccles. 7:20; Rom. 7:18,23-25; Gal. 5:17; 1 John 1:8.)

Hank Hanegraaff explains WHAT sin is and is not:

R.C. Sproul, a theologian of report, helps us define what TOTAL and UTTER “depravity” means:

…There is a distinction which I have found to be helpful: total depravity does not mean utter depravity. Utter depravity would mean that every human being is as wicked as it is possible to be, and we know that this is not the case. As much as we sin, we can always contemplate sinning more often, or more grievously than we presently do.

While some will not support my posting of this next video by Mark Driscoll… I understand. But he has done a lot of good explaining of core doctrine that assists us in understanding concepts, like, TOTAL DEPRAVITY:

  • Jeremiah 17:9 ~ “The heart is more deceitful than anything else, and incurable – who can understand it?”

Sproul has a wonderful ministry, and he [Sproul] has asked ~ rhetorically ~ how: anyone could be involved in believing in the value of human worth and at the same time believing in TOTAL depravity? He responds:

The very fact that Calvinists take sin so seriously is because they take the value of human beings so seriously. It is because man was made in the image of God, called to mirror and reflect God’s holiness, that we have the distinction of being the image-bearers of God.

But what does ‘total depravity’ mean? Total depravity means simply this: that sin affects every aspect of our human existence: our minds, our wills and our bodies are affected by sin. Every dimension of our personality suffers at some point from the weight of sin that has infected the human race.

“If only it were all so simple! If only there were evil people somewhere insidiously committing evil deeds, and it was necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?”

― Aleksandr Solzhenitsyn, The Gulag Archipelago 1918–1956

SENTENCED! (#2)

  • Leviticus 5:17 ~ “If someone sins and without knowing it violates any of the Lord’s commands concerning anything prohibited, he bears the consequences of his guilt.”

...GUILT

Modern persons think “guilt” is a matter of feelings;

The Bible treats guilt as a fact.

In the O.T. guilt has three aspects.

(1) There is an act which brings guilt;
(2) There is the condition of guilt which follows the act;
(3) There is punishment appropriate to the act.

In the N.T., guilt is a judicial concept. The Greek word/idea is drawn from the courts, and emphasize liability to punishment. The guilty person has been:

(1) accused;
(2) tried;
(3) and convicted.

Both Testaments view acts which bring guilt as the end result of offenses against God. (See: Heb. 9:11–28 for the legal answer to this predicament)

  • Romans 6:23(a) ~ “For the wages of sin is death….“

This is the summary of the entire chapter. Paul painted the choice in black and white. The choice is ours—sin and death or free grace through Christ and eternal life. It is very similar to the “two ways” of OT wisdom literature (Ps. 1; Prov. 4; 10–19; Matt. 7:13–14).

And, we must always keep in mind that we are judged righteously by our Triune God:

Never put someone to death unless 2 or 3 witnesses:

“But never put a person to death on the testimony of only one witness. There must always be two or three witnesses” (Deuteronomy 17:6); “For anyone who refused to obey the law of Moses was put to death without mercy on the testimony of two or three witnesses” (Hebrews 10:28).

FORGIVEN (#3)

Galatians 2:16-17 (<< link to the HCSB version. Below is the ISV)

“…yet we know that a person is not justified by the works of the law but by the faithfulness of Jesus Christ. We, too, have believed in Christ Jesus so that we might be justified by the faith of Christ and not by the works of the law, for no human being will be justified by the works of the law.” (International Standard Version [ISV])

— According to the text in the ISV, Christ’s faith — not ours — does the justifying. It is His focus of attention, not ours, that does the work. (The “onus” then is put in proper perspective.) As an example from one of my favorite verses, Philippians 1:6:

“I am sure of this, that He who (a) started a good work in you will (b) carry it on to completion until the (c) day of Christ Jesus.”

To be clear:

(a) HE started the Good work [salvation];
(b) He will carry it out;
(c) He will complete it.

It is ALL a work of Christ!

In-other-words, we will join the 24-elders in Revelation in throwing our crowns at Jesus feet, for all the good “WE” did was in actually Him working through us by even creating these… good works in our heart, and the will and drive to do them for His glory:

“There will be no jarring note in Heaven, no whisper of human merit, no claim of a reward for good intentions—but every crown shall be cast at Jesus’ feet and every voice shall join in the ascription, ‘Not unto us, not unto us, but unto Your name be all the glory of the salvation which You have worked out for us from first to last.’” ~ C.H. Spurgeon

The Imperishable Crown (1 Cor 9:24-24) — The Crown of Rejoicing (1 Thess 2:19) — The Crown of Righteousness (2 Timothy 4:8) — The Crown of Glory (1 Peter 5:4) — The Crown of Life (Revelation 2:10)

  • Romans 6:23(b) — “but the gift of God is eternal life in Christ Jesus our Lord.”

For those that do not know, I am a three-time convicted felon from many years ago. I like to say I am a retired felon. While in Jail I had to realign drastically the direction I had traveled. I didn’t realize it then, but I was preaching the Gospel to myself by studying Hosea. The Lord told the prophet — literally —

  • “Go, take to yourself a wife who will prove to be unfaithful.”

And if you think about it, we are all unfaithful to God in some way: “We love because he first loved us” (1 John 4:19). And we break our marriage contract with the Lord, it is the Lord who is faithful and bridges the gap we cannot:

“The LORD said to me, ‘Go, show your love to your wife again, though she is loved by another man and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes'” (Hosea 3:1).

[David offered raisin cakes to the starving (1 Sam 30:11-12); at the celebration of the return of the Ark of the Covenant (2 Sam 6:18-19); Abigail made for David’s troops (1 Sam 25:18). What was once good in the Lord’s eyes man will surely corrupt.]

  • Jeremiah 15:19(a,b) ~ “Therefore, this is what the LORD says: ‘If you return, I will restore you…‘”

This implies we will fail, and He knew it, and yet chose us.

George Gilder enumerates a law that goes well with the Refiners Fire hymn. In an Interview with Dennis Prager Mr. Gilder enumerated a law of Information Theory*, and thus economics:

“A fundamental principle of information theory is that you can’t guarantee outcomes… in order for an experiment to yield knowledge, it has to be able to fail. If you have guaranteed experiments, you have zero knowledge”

*(the mathematical theory concerned with the content, transmission, storage, and retrieval of information, usually in the form of messages or data, and especially by means of computers)

✜ Zechariah 13:9;
✜ Job 23:10;
✜ Isaiah 48:10;
✜ 1 Peter 1:7.

Notes on 1 Peter 1:7

a) Peter  was not backslidden or apathetic;
b) It was Paul’s general encouragement to fan the flame/keep the fire burning brightly

How?

  • 2 Corinthians 4:16 ~ Therefore we do not give up. Even though our outer person is being destroyed, our inner person is being renewed day by day.

“…renewed day by day.” Almost like a Jewish Seder which Paul would have been familiar with. Like the Passover Seder, for instance, that helped keep the identity of the Jewish nation for almost 3-millinea, we need habits that keep our identity as owned by Christ, daily. Are we equipped for the task?

“…but one of power, love, and sound judgment.” We have “to take some responsibility in that renewal. The continual brightening of the inner flame that God has given to us is related to God’s own equipment for us. God does not equip us with weakness, but with power. He does not equip us with hatred, but with love. He does not equip us with self-destruction, but with self-discipline.”

  • Romans 8:15 — “For you did not receive a spirit of slavery to fall back into fear, but you received the Spirit of adoption, by whom we cry out, “Abba, Father!”

John Calvin, the great Reformer, says this of the above Romans thinking:

He now confirms the certainty of that confidence, in which he has already bidden the faithful to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has not been given for the purpose of harassing us with trembling or of tormenting us with anxiety; but on the contrary, for this end—that having calmed every perturbation [(pûr’tər-bā’shən) mental disquiet, disturbance, or agitation], and restoring our minds to a tranquil state, he may stir us up to call on God with confidence and freedom. He does not then pursue only the argument which he had before stated, but dwells more on another clause, which he had connected with it, even the paternal mercy of God, by which he forgives his people the infirmities of the flesh and the sins which still remain in them. He teaches us that our confidence in this respect is made certain by the Spirit of adoption, who could not inspire us with confidence in prayer without scaling to us a gratuitous pardon: and that he might make this more evident, he mentions a twofold spirit; he calls one the spirit of bondage, which we receive from the law; and the other, the spirit of adoption, which proceeds from the gospel. The first, he says, was given formerly to produce fear; the other is given now to afford assurance. By such a comparison of contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made more evident. The same comparison is used by the author of the Epistle to the Hebrews [Hebrews 12:18], where he says, that we have not come to Mount Sinai, where all things were so terrible, that the people, being alarmed as it were by an immediate apprehension of death, implored that the word should be no more spoken to them, and Moses himself confessed that he was terrified; “but to [Z]ion, the mount of the Lord, and to his city, the heavenly Jerusalem, where Jesus is, the Mediator of the New Testament.”

MARTIN LUTHER tells us we have to preach this to ourselves constantly… because it is SUCH GREAT NEWS we seem to view it as unbelievable:

Grace in the Reformation

Luther’s Reformation message of salvation by grace alone could hardly have looked more different when compared with that old pre-Reformation teaching of his about salvation by grace. This is how he began to talk: “He is not righteous who does much, but he who, without work, believes much in Christ.”4 Here grace is not about God’s building on our righteous deeds or helping us to perform them. God, Luther began to see, was the one “who justifies the ungodly” (Rom. 4:5), not one who simply recognizes and rewards those who manage to make themselves godly. God is not one who must build on our foun­dations; he creates life out of nothing. It meant that, instead of looking to God for assistance and then ultimately relying on himself, Luther was turning to rely entirely on Christ, in whom all righteousness is achieved. “The law says, ‘do this,’ and it is never done. Grace says, ‘believe in this,’ and everything is already done.”

Here Luther found a message so good it almost seemed incredible to him. It was good news for the repeated failure, news of a God who comes not to call the righteous but sinners (Matt. 9:13). Not many today find themselves wearing hair shirts and enduring all-night prayer vigils in the freezing cold to earn God’s favor. Yet deep in our psyche is the assumption that we will be more loved when (and only when) we make ourselves more attractive—both to God and to others. Into that, Luther speaks words that cut through the gloom like a glorious and utterly unexpected sunbeam:

The love of God does not find, but creates, that which is pleasing to it…. Rather than seeking its own good, the love of God flows forth and bestows good. Therefore sinners are attractive because they are loved; they are not loved because they are attractive.

In Reformation thought, grace was no longer seen as being like a can of spiritual Red Bull. It was more like a marriage. In fact when Luther first sought to explain his Reformation dis­covery in detail to the world, it was the story of a wedding that framed what he said. Drawing on the romance of the lover and his beloved in Song of Solomon (especially 2:16, “My beloved is mine, and I am his”), he told the gospel as the story of the “rich and divine bridegroom Christ” who “marries this poor, wicked harlot, redeems her from all her evil, and adorns her with all his goodness.” At the wedding a wonderful exchange takes place whereby the king takes all the shame and debt of his bride, and the harlot receives all the wealth and royal status of her bridegroom. For Jesus and the soul that is united to him by faith, it works like this:

Christ is full of grace, life, and salvation. The soul is full of sins, death, and damnation. Now let faith come between them and sins, death, and damnation will be Christ’s, while grace, life, and salvation will be the soul’s; for if Christ is a bridegroom, he must take upon himself the things which are his bride’s and bestow upon her the things that are his. If he gives her his body and very self, how shall he not give her all that is his? And if he takes the body of the bride, how shall he not take all that is hers?

In the story the prostitute finds that she has been made a queen. That does not mean she always behaves as befits royalty but, however she behaves, her status is royal. She is now the queen. So it is with the believer: she remains a sinner and con­tinues to stumble and wander, but she has the righteous status of her perfect and royal bridegroom. She is—and until death will remain—at the same time both utterly righteous (in her status before God) and a sinner (in her behavior).

That means that it is simply wrong-headed for the believer to look to her behavior as an accurate yardstick of her righ­teousness before God. Her behavior and her status are distinct.

The prostitute will grow more queenly as she lives with the king and feels the security of his love, but she will never become more the queen. Just so, the believer will grow more Christlike over time, but never more righteous. Thus, because of Christ, and not because of her performance, the sinner can know a despair-crushing confidence.

Her sins cannot now destroy her, since they are laid upon Christ and swallowed up by him. And she has that righ­teousness in Christ, her husband, of which she may boast as of her own and which she can confidently display alongside her sins in the face of death and hell and say, “If I have sinned, yet my Christ, in whom I believe, has not sinned, and all his is mine and all mine is his.”

For the rest of his life Luther took this message as good news that needs continually to be reapplied to the heart of the believer. From his own experience he found that we are so in­stinctively self-dependent that while we happily subscribe to salvation by grace, our minds are like rocks, drawn down by the gravitational pull of sin away from belief in grace alone. So he counseled his friend as follows:

They try to do good of themselves in order that they might stand before God clothed in their own virtues and merits. But this is impossible. Among us you were one who held to this opinion, or rather, error. So was I, and I am still fighting against the error without having con­quered it as yet.

Therefore, my dear brother, learn Christ and him cruci­fied. Learn to pray to him and, despairing of yourself, say: “Thou, Lord Jesus, art my righteousness, but I am thy sin. Thou hast taken upon thyself what is mine and hast given to me what is thine. Thou hast taken upon thyself what thou wast not and hast given to me what I was not.”

  • Michael Reeves and Tim Chester, Why The Reformation Still Matters (Wheaton, IL: Crossway Books, 2016), 84-88.

RELATIONAL (#4)

Okay, what does “forgiven” mean? And, how does this change our position with God?

We have all heard the famous saying, “Mercy is not getting what you deserve. And grace is getting what you absolutely do not deserve.” This comes in part from Hebrews 4:16:

“Therefore let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us at the proper time.”

“At the proper time” is a colloquial saying of the day that means “just in the nick of time.” The Believer’s Bible Commentary says this of the Hebrews verse:

Now the gracious invitation is extended: draw near with confidence to the throne of grace. Our confidence is based on the knowledge that He died to save us and that He lives to keep us. We are assured of a hearty welcome because He has told us to come.

….We can go into His presence at any time of the day or night and obtain mercy and find grace to help in time of need. His mercy covers the things we should not have done, and His grace empowers us to do what we should do but do not have the power to do.

In Genesis 8 when Noah sacrificed clean animals to God, “the Lord smelled the pleasing aroma.” Christ is the last Adam, thee final sacrifice that ends all sacrificial offerings, and we see in 2 Corinthians 2:15 the “…we are the aroma of Christ to God among those who are being saved and among those who are perishing.” You see, we are covered in Christ’ offering and are thus pleasing to God.

…Segue

Step Into Supernatural Joy

How should we respond to this idea in Psalm 30:5?

For His anger lasts only a moment,
but His favor, a lifetime.
Weeping may spend the night,
but there is joy in the morning.

JOYFULNESS (#5)

Indeed, God is my salvation;

I will trust Him and not be afraid,

for Jehovah, the Lord,

is my strength and my song.

He has become my salvation.”

You will joyfully draw water

from the springs of salvation,

and on that day you will say:

“Give thanks to Yahweh; proclaim His name!

Celebrate His works among the peoples.

Declare that His name is exalted.

Sing to Yahweh, for He has done glorious things.

(Isaiah 12:1-6)

The God of Glory

How blessed is God! And what a blessing he is! He’s the Father of our Master, Jesus Christ, and takes us to the high places of blessing in him. Long before he laid down earth’s foundations, he had us in mind, had settled on us as the focus of his love, to be made whole and holy by his love. Long, long ago he decided to adopt us into his family through Jesus Christ. (What pleasure he took in planning this!) He wanted us to enter into the celebration of his lavish gift-giving by the hand of his beloved Son.

(Ephesians 1:3–6)

Even in failure and time of testing and trials we have a line to divine joy. Consider James 1:2-4:

Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing. (HCSB) Consider it a sheer gift, friends, when tests and challenges come at you from all sides. You know that under pressure, your faith-life is forced into the open and shows its true colors. So don’t try to get out of anything prematurely. Let it do its work so you become mature and well-developed, not deficient in any way. (The Message)

Of verse two my first owned (and still a favorite of mine) commentary says this:

The Christian life is filled with problems. They come uninvited and unexpected. Sometimes they come singly and sometimes in droves. They are inevitable. James does not say “if you fall into various trials” but when. We can never get away from them. The question is, “What are we going to do about them?”

There are several possible attitudes we can take toward these testings and trials of life. We can rebel against them (Heb. 12:5) by adopting a spirit of defiance, boasting that we will battle through to victory by our own power. On the other hand, we can lose heart or give up under pressure (Heb. 12:5). This is nothing but fatalism. It leads to questioning even the Lord’s care for us. Again, we can grumble and complain about our troubles. This is what Paul warns us against in 1 Corinthians 10:10. Another option—we can indulge in self-pity, thinking of no one but ourselves, and trying to get sympathy from others. Or better, we can be exercised by the difficulties and perplexities of life (Heb. 12:11). We can say, in effect, “God has allowed this trial to come to me. He has some good purpose in it for me. I don’t know what that purpose is, but I’ll try to find out. I want His purposes to be worked out in my life.” This is what James advocates: “My brethren, count it all joy when you fall into various trials.” Don’t rebel! Don’t faint! Rejoice! These problems are not enemies, bent on destroying you. They are friends which have come to aid you to develop Christian character.

God is trying to produce Christlikeness in each of His children. This process necessarily involves suffering, frustration, and perplexity. The fruit of the Spirit cannot be produced when all is sunshine; there must be rain and dark clouds. Trials never seem pleasant; they seem very difficult and disagreeable. But afterwards they yield the peaceable fruit of righteousness to those who are trained by them (Heb. 12:11). How often we hear a Christian say, after passing through some great crisis, “It wasn’t easy to take, but I wouldn’t give up the experience for anything.”

William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2218.

In another commentaries summing up of verse three, we see perseverance is key to our joy as well, but this takes time and is something not magically infused at the outset:

…But James’s readers knew the good reason God allows such trials (v. 3). God intends for them to result in a mature and complete faith; perseverance is faith’s first product. But perseverance is not a minimal virtue. Rather, it is elemental to that fortitude of the soldier who braves all in his life-and-death struggle on the field of combat. Praised by Paul (1 Thess 1:3) and by the author of Revelation (cf. 14:12), perseverance characterizes the godly both before and after Christ. The gradual and painful acquisition of this virtue is also unmistakable. Perseverance, though essential to faith, is not infused immediately in a moment of conversion. Only through great ardor and the stumbling pursuit of the goal laid before it and only through sustained service in spite of opposition does perseverance come.

Kurt A. Richardson, James, vol. 36, The New American Commentary (Nashville: Broadman & Holman Publishers, 1997), 61–62.

Paul surely knew by heart this verse:

My lips will shout for joy
when I sing praise to You
because You have redeemed me.

(Psalm 71:23)

We should then have a definition of o-u-r-s-e-l-v-e-s… as Christians, that bring to bear the gift we should now be celebrating, here, Martin Luther in his Commentary on Galatians, offers a good definition of a Christian. In this definition we see the totality of the above study of Romans Road ~ exemplified:

“We therefore make this definition of a Christian: a Christian is not he who hath no sin, but he to whom God imputeth not his sin, through faith in Christ. That is why we so often repeat and beat into your minds, the forgiveness of sins and imputation of righteousness for Christ’s sake. Therefore when the law accuseth him and sin terrifieth him, he looketh up to Christ, and when he hath apprehended Him by faith, he hath present with him the conqueror of the law, sin, death, and the devil: and Christ reigneth and ruleth over them, so that they cannot hurt the Christian. So that he hath indeed a great and inestimable treasure, or as St. Paul saith: ‘the unspeakable gift’ (2 Cor. ix. 15), which cannot be magnified enough, for it maketh us the children and heirs of God. This gift may be said to be greater than heaven and earth, because Christ, who is this gift, is greater.”

A “summation” of the above:

Concepts: Life and Death Matters (Misdefining God’s Attributes)

Published by Papa Giorgio

Firstly, as I am want to point out, John Van Huizum often gets ideas, precepts, and others understanding of a subject woefully wrong. Take for instance this small portion of a recent article by him entitled “A Question of Life and Death” (click to enlarge). 

“These words” in John’s limited understanding ~ wrongly attributing to God ~ that no “clergy” themselves attribute to God are the crux of the issue. And I do not post the many excerpts to follow to prove John wrong. I post them in the hopes that John reads what most clergy themselves study. Enjoy this seminary level reaction to attributing to God one’s own ignorance of a topic:

God’s Love and Justice—A Point of Tension?

We have looked at many characteristics of God, without exhausting them by any means. But what of the interrelationships among them? Presumably, God is a unified, integrated being whose personality is a harmonious whole. There should be, then, no tension among any of these attributes. But is this really so?

The one point of potential tension usually singled out is the relation­ship between God’s love and his justice. On one hand, God’s justice seems so severe, requiring the death of those who sin. This is a fierce, harsh God. On the other hand, God is merciful, gracious, forgiving, long-suffering. Are not these two sets of traits in conflict with one an­other? Is there, then, internal tension in God’s nature?[10]

If we begin with the assumptions that God is an integrated being and the divine attributes are harmonious, we will define the attributes in the light of one another. Thus, justice is loving justice and love is just love. The idea that they conflict may have resulted from defining these at­tributes in isolation from one another. While the conception of love apart from justice, for example, may be derived from outside sources, it is not a biblical teaching.

What we are saying is that love is not fully understood unless seen as including justice. If love does not include justice, it is mere senti­mentality. The approach that would define love as merely granting what someone else desires is not biblical. It runs into two difficulties: (1) Giving someone what would make him or her comfortable for the moment may be nothing more than indulging that person’s whim—such action may not necessarily be right. (2) This is usually an emo­tional reaction to an individual or situation that is immediately at hand. But love is much wider in scope—it necessarily entails justice, a sense of right and wrong, and all humankind. As Joseph Fletcher has correctly shown, justice is simply love distributed.[11] It is love to all one’s neighbors, those immediately at hand and those removed in space and time. Justice means that love must always be shown, whether or not a situation of immediate need presents itself in pressing and vivid fashion. Love in the biblical sense, then, is not merely to in­dulge someone near at hand. Rather, it inherently involves justice as well. This means there will be a concern for the ultimate welfare of all humanity, a passion to do what is right, and enforcement of appropri­ate consequences for wrong action.

Actually, love and justice have worked together in God’s dealing with the human race. God’s justice requires that there be payment of the penalty for sin. God’s love, however, desires humans to be restored to fellowship with him. The offer of Jesus Christ as the atonement for sin means that both the justice and the love of God have been maintained.

And there really is no tension between the two. There is tension only if one’s view of love requires that God forgive sin without any payment being made. But that is to think of God as different from what he really is. Moreover, the offer of Christ as atonement shows a greater love on God’s part than would simply indulgently releasing people from the consequences of sin. To fulfill his just administration of the law, God’s love was so great that he gave his Son for us. Love and justice are not two separate attributes competing with one another. God is both righ­teous and loving, and has himself given what he demands.[12]

[10] Nels Ferre, The Christian Understanding of God (New York: Harper & Brothers, 1951), pp. 227-28.

[11] Joseph Fletcher, Situation Ethics: The New Morality (Philadelphia: Westminster, 1966), pp. 86-102.

[12] William G. T. Shedd, Dogmatic Theology (Grand Rapids: Zondervan, 1971 re­print), vol. 1, pp. 377-78.

Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids, MI: Baker Books/Academic, 1998), 323-325.

II. GOD THE REDEEMER OF SINNERS

While reiterating the teaching of nature as to the existence and character of the personal Creator and Lord of all, the Scriptures lay their stress upon the grace or the undeserved love of God, as exhibited in his dealings with his sinful and wrath-deserving creatures. So little, however, is the consummate divine attribute of love advanced, in the scriptural revelation, at the expense of the other moral attributes of God, that it is thrown into prominence only upon a background of the strongest assertion and fullest manifestation of its companion attributes, especially of the divine righteousness and holiness, and is exhibited as acting only along with and in entire harmony with them. God is not represented in the Scriptures as forgiving sin because he really cares very little about sin; nor yet because he is so exclusively or predominatingly the God of love, that all other attributes shrink into desuetude in the presence of his illimitable benevolence. He is rather represented as moved to deliver sinful man from his guilt and pollution because he pities the creatures of his hand, immeshed in sin, with an intensity which is born of the vehemence of his holy abhorrence of sin and his righteous determination to visit it with intolerable retribution; and by a mode which brings as complete satisfaction to his infinite justice and holiness as to his unbounded love itself. The biblical presentation of the God of grace includes thus the richest development of all his moral attributes, and the God of the Bible is consequently set forth, in the completeness of that idea, as above everything else the ethical God. And that is as much as to say that there is ascribed to him a moral sense so sensitive and true that it estimates with unfailing accuracy the exact moral character of every person or deed presented for its contemplation, and responds to it with the precisely appropriate degree of satisfaction or reprobation. The infinitude of his love is exhibited to us precisely in that while we were yet sinners he loved us, though with all the force of his infinite nature he reacted against our sin with illimitable abhorrence and indignation. The mystery of grace resides just in the impulse of a sin-hating God to show mercy to such guilty wretches; and the supreme revelation of God as the God of holy love is made in the disclosure of the mode of his procedure in redemption, by which alone he might remain just while justifying the ungodly. For in this procedure there was involved the mighty paradox of the infinitely just Judge himself becoming the sinner’s substitute before his own law and the infinitely blessed God receiving in his own person the penalty of sin.

B.B. Warfield, Selected Short Writings of Benjamin B. Warfield (Phillipsburg, NJ: P&R, 1970), 71-72.

(5) The ‘water and the blood’ of Christ, who thereby Himself overcame the world, is our power of victory (1 John 5 :4-6) . This depends on a right doctrine of the cross. Christianity in integrity means the orthodox Christology of Nicea and Chalcedon and the vicarious satisfaction of divine justice at Calvary, i.e. propitiation of the divine wrath as well as expiation of the evil of sin. Nothing can set the conscience free from the accusation of conscience and consequent weakness at the emotional and ethical center unless the sinner, having been made aware of the debt of sin he owes to God, is also made aware the debt has been paid in full by the vicarious sacrifice of the God-man at Calvary. There is no Christian moral victory without conviction that ‘Jesus paid it all.’ (See previous comments on revelation at Calvary and discussion of reconciliation and propitiation.) Francis Pieper commenting on ‘Christianity as the Absolute Religion’ says, `[T]he Christian religion is absolutely perfect because it is not a moral code instructing men how to earn the forgiveness of sin themselves, but rather it is faith in that forgiveness which was gained through Christ’s vicarious fulfillment of the Law and his substitutionary suffering of our punishment.’[10] Luther spoke often of this. As Calvin also remarked, our assurance that ‘God remains kindly disposed and favorable to our works is not grounded in some nebulous belief in the loving character of God, but specifically the love of God manifested at Calvary.’

`God’s unconditional love’ may be an unfortunate expression. I think it is. Calvary proves God’s love is great, but not unconditional at all. ‘[Y]ou hate all evildoers’ (Ps. 5:5); ‘The LORD is in his holy temple… his soul hates the wicked and the one who loves violence’ (Ps. 11:4, 5). ‘There are six things that the LORD hates…’ (Prov. 6:16-19— including a false witness and ‘one who sows discord among brothers’). God does not love the reprobate, as such, at all and He loves no one unconditionally. Even the elect He loves conditional upon His grace, which for reasons known only to H Him has not been equally extended to everyone on earth, granted the gospel is addressed to all without distinction. Let the unconvinced read the passages in Scripture about the eternal state of the lost and God’s jealous anger over unrestrained and unpunished murderers, idolaters, fornicators, etc. See notes herein on ‘sin to high heaven’ in hamartiology.

10. Francis Pieper, Christian Dogmatics i (St Louis: Concordia Publ., 1950s), pp. 33-40.

Robert Duncan Culver, Systematic Theology: Biblical and Historical (Ross-shire, Scotland: Christian Focus Publications, 2005), 590-591. I highly suggest the section on “Universalism” on pp. 1088-1091.

GOD’S JEALOUSY AND PERFECTION

Two more of God’s moral attributes are jealousy and perfection. Admittedly, jealousy is a surprising attribute, yet it is one of only a few that the Bible declares is God’s “name,” a distinctive title of one of God’s essential characteristics. In fact, this raises the unique problem (discussed below) as to why what is a sin for creatures is a moral attribute of God.

THE DEFINITION OF GOD’S JEALOUSY

The root meanings of the basic Old Testament word for “jealous” (kan-naw) are “to be desirous of,” “to be zealous about,” “to be excited to anger over,” and “to execute judgment because of.”

The Bible speaks of man’s jealousy (“zealous envy,” “angry fury”) in many places. It talks of being jealous of one’s brother (Gen. 37:11); of having jealousy over a wife (Num. 5:14); of jealousy leading to rage (Prov. 6:34); of jealousy being as cruel as death (Song 8:6 Nagy); of jealousy and selfish ambition ( James 3:16); and of Paul’s jealous zeal for the church (2 Cor. 11:2—see below, under “An Objection to God’s Jealousy”).

As will be shown (in the texts cited below), jealousy is used of God in terms of His holy zeal and His angry wrath. God has holy zeal to protect His supremacy, and God has angry wrath on idolatry and other sins.

THE BIBLICAL BASIS FOR GOD’S JEALOUSY

God’s jealousy can be understood by looking at its nature, its subject, and its object.

The Nature of God’s Jealousy

God’s jealousy carries the connotation of anger, fury, and wrath. Anger (Deut. 29:20): “The LORD will never be willing to forgive him; his wrath and zeal will burn against that man. All the curses written in this book will fall upon him, and the LORD will blot out his name from under heaven.” Fury (Zech. 8:2): “This is what the LORD Almighty says: ‘I am very jealous for Zion; I am burning with jealousy for her.’ ” Wrath (Isa. 42:13): “The LORD will march out like a mighty man, like a warrior he will stir up his zeal; with a shout he will raise the battle cry and will triumph over his ene­mies.”

The Subject of God’s Jealousy

God’s jealousy is vented on images, idols, other gods, and other sins. Images (Ps. 78:58): “They angered him with their high places; they aroused his jealousy with their idols.” Idols (1 Cor. 10:19-22): “Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God. . . . Are we trying to arouse the Lord’s jealousy?” Other gods (Deut. 32:16): “They made him jealous with their foreign gods and angered him with their detestable idols.” Other sins (1 Kings 14:22): “Judah did evil in the eyes of the LORD. By the sins they committed they stirred up his jealous anger more than their fathers had done.”

The Object of God’s Jealousy

The object of God’s jealousy is first and foremost His own nature, then His name, His people (Israel), His land (the Holy Land), and His city ( Jerusalem). His own nature (Ex. 34:14): “Do not worship any other god, for the LORD, whose name is Jealous, is a jealous God.” His name (Ezek. 39:25): “Therefore this is what the Sovereign LORD says: I will now bring Jacob back from captivity and will have compassion on all the people of Israel, and I will be zealous for my holy name.” His people (Zech. 8:2): “This is what the LORD Almighty says: ‘I am very jealous for Zion; I am burning with jealousy for her.’ ” His land ( Joel 2:18): “Then the LORD will be jeal­ous for his land and take pity on his people.” His city (Zech. 1:14): “Pro­claim this word: This is what the LORD Almighty says: ‘I am very jealous for Jerusalem and Zion.’ “

THE THEOLOGICAL BASIS FOR GOD’S JEALOUSY

A combination of other attributes forms the basis for God’s jealousy. Foremost among these is God’s holiness; God is particularly jealous about preserving His own uniqueness. Of course, all of God’s attributes are unique and comprise the one infinite, absolutely perfect, and supreme God. The theological argument for God’s jealousy can be formulated as follows:

(1)     God is unique and supreme (see His metaphysical attributes—chap-ters 2-12).

(2)     God is holy, loving, and morally perfect (see His moral attributes—chapters 13-17).

(3)     Hence, God is uniquely and supremely holy, loving, and morally perfect.

(4)     Whatever is supremely holy, loving, and perfect is to be preserved with the utmost zeal.

(5)     God’s jealousy is His zeal to preserve His own holy supremacy.

(6)     Therefore, He is eminently justified in His jealousy. Indeed, it is essential to His very nature: His name is Jealous (Ex. 34:14).

THE HISTORICAL BASIS FOR GOD’S JEALOUSY

The Early Church Fathers on God’s Jealousy

Although not one of the more noted attributes of God, His jealousy did not go unnoticed by the early church Fathers. There are considerable ref­erences to God’s jealousy.

Justin Martyr

They sacrificed to demons whom they knew not; new gods that came newly up, whom their fathers knew not. Thou hast forsaken God that begat thee, and forgotten God that brought thee up. And the Lord saw, and was jealous, and was provoked to anger by reason of the rage of His sons and daughters. . . . They have moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with that which is not a nation, I will provoke them to anger with a foolish people. For a fire is kindled from Mine anger, and it shall burn to Hades. (DJ, 119 in Roberts and Donaldson, ANF, I)

Irenaeus

It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ring­leader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, “I am a jealous God, making peace, and creating evil things”; thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them. (AH, 4.40.1 in ibid., I)

Tertullian

Even His severity then is good, because [it is] just: when the judge is good, that is just. Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, or sternness. For all these are as indispensable to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge him­self is, will never be able to be charged upon him as a fault. (FBAM, 2.216 in ibid., III)

Cyprian

There is no ground, therefore, dearest brother, for thinking that we should give way to heretics so far as to contemplate the betrayal to them of that baptism, which is only granted to the one and only Church. It is a good soldier’s duty to defend the camp of his general against rebels and enemies. It is the duty of an illustrious leader to keep the standards entrusted to him. It is written, “The Lord thy God is a jealous God” (EC, 72.10 in ibid., 5.787, V).

The Medieval Fathers on God’s Jealousy

Augustine

For Him doth “the friend of the bridegroom” sigh, having now the first-fruits of the Spirit laid up with Him, yet still groaning within him­self, waiting for the adoption, to wit, the redemption of his body; to Him he sighs, for he is a member of the Bride; for Him is he jealous, for he is the friend of the Bridegroom; for Him is he jealous, not for himself; because in the voice of Thy “waterspouts,” not in his own voice, doth he call on that other deep, for whom being jealous he feareth, lest that, as the serpent beguiled Eve through his subtlety, so their minds should be corrupted from the simplicity that is in our Bridegroom, Thine only Son. (C, 13.13 in Schaff, NPAT, 1.1)

Ineffable is therefore that patience, as is His jealousy, as His wrath, and whatever there is like to these. For if we conceive of these as they be in us, in Him are there none. We, namely, cancel none of these without been set apart by themselves on His left hand. And this is what has been spoken by the prophet, “I am a jealous God, making peace, and creating evil things”; thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them. (AH, 4.40.1 in ibid., I)

Tertullian

Even His severity then is good, because [it is] just: when the judge is good, that is just. Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, or sternness. For all these are as indispensable to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge him­self is, will never be able to be charged upon him as a fault. (FBAM, 2.216 in ibid., III)

Cyprian

There is no ground, therefore, dearest brother, for thinking that we should give way to heretics so far as to contemplate the betrayal to them of that baptism, which is only granted to the one and only Church. It is a good soldier’s duty to defend the camp of his general against rebels and enemies. It is the duty of an illustrious leader to keep the standards entrusted to him. It is written, “The Lord thy God is a jealous God” (EC, 72.10 in ibid., 5.787, V).

The Medieval Fathers on God’s Jealousy

Augustine

For Him doth “the friend of the bridegroom” sigh, having now the first-fruits of the Spirit laid up with Him, yet still groaning within him­self, waiting for the adoption, to wit, the redemption of his body; to Him he sighs, for he is a member of the Bride; for Him is he jealous, for he is the friend of the Bridegroom; for Him is he jealous, not for himself; because in the voice of Thy “waterspouts,” not in his own voice, doth he call on that other deep, for whom being jealous he feareth, lest that, as the serpent beguiled Eve through his subtlety, so their minds should be corrupted from the simplicity that is in our Bridegroom, Thine only Son. (C, 13.13 in Schaff, NPNF, 1.1)

Ineffable is therefore that patience, as is His jealousy, as His wrath, and whatever there is like to these. For if we conceive of these as they be in us, in Him are there none. We, namely, cancel none of these without molestation: but be it far from us to surmise that the impassible nature of God is liable to any molestation. But like as He is jealous without any dark­ening of spirit, wroth without any perturbation, pitiful without any pain, repenteth Him without any wrongness in Him to be set right; so is He patient without aught of passion. (OP, 1 in ibid., 1.III)

Because “the Lord our God is a jealous God,” let us refuse, whenever we see anything of His with an alien, to allow him to consider it his own. For of a truth the jealous God Himself rebukes the woman who commits fornication against Him, as the type of an erring people, and says that she gave to her lovers what belonged to Him, and again received from them what was not theirs but His. In the hands of the adulterous woman and the adulterous lovers, God in His wrath, as a jealous God, recognizes His gifts; and do we say that baptism, consecrated in the words of the gospel, belongs to heretics? (BAD, 3.19.25 in ibid., 1.IV)

The Reformation Leaders on God’s Jealousy

Martin Luther

“For Him Who once drowned the whole world in the Flood and sank Sodom with fire, it is a simple thing to slay or to defeat so many thousands of peasants. He is an almighty and terrible God” (WL, 4.226).

God says: “I the Lord thy God am a jealous God.” Now, God is jeal­ous in two manners of ways; first, God is angry as one that is jealous of them that fall from him, and become false and treacherous, that prefer the creature before the Creator; that build upon the favors of the great; that depend upon their friends, upon their own power—riches, art, wis­dom, etc.; that forsake the righteousness of faith, and contemn it, and will be justified and saved by and through their own good works. God is also vehemently angry with those that boast and brag of their power and strength; as we see in Sennacherib, king of Assyria, who boasted of his great power, and thought utterly to destroy Jerusalem. . . .

Secondly, God is jealous for them that love him and highly esteem his word; such God loves again, defends and keeps as the apple of his eve, and resists their adversaries, beating them back that they are not able to perform what they intended. Therefore, this word jealous com­prehends both hatred and love, revenge and protection; for which cause it requires both fear and faith; fear, that we provoke not God to anger, or work his displeasure; faith, that in trouble we believe he will help, nourish, and defend us in this life, and will pardon and forgive us our sins, and for Christ’s sake preserve us to life everlasting. (TT, 135-36)

John Calvin

But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long cata­logue of present blessings and curses (Lev. xxvi. 4; Deut. xxviii. 1). The threatenings attest the spotless purity of God, which cannot bear iniq­uity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we have, he is perfectly entitled to demand everything which he requires of us as a debt; and as a debt, the payment is unworthy of reward. He therefore foregoes his right, when he holds forth reward for services which are not offered sponta­neously, as if they were not due. (ICR, 1.8.4)

Jacob Arminius

Hatred is an affection of separation in God; whose primary object is injustice or unrighteousness; and the secondary, the misery of the crea­ture: The former is from “the love of complacency”; the latter, from “the love of friendship.” But since God properly loves himself and the good of justice, and by the same impulse holds iniquity in detestation; and since he secondarily loves the creature and his blessedness, and in that impulse hates the misery of the creature, that is, He wills it to be taken away from the creature; hence it comes to pass, that He hates the creature who perseveres in unrighteousness, and He loves his misery. (WJA, II.44)

The Post-Reformation Theologians on God’s Jealousy

Jonathan Edwards

Those who come to Christ need not be afraid of God’s wrath for their sins; for God’s honor will not suffer by their escaping punishment and being made happy. The wounded soul is sensible that he has affronted the majesty of God, and looks upon God as a vindicator of his honor; as a jealous God that will not be mocked, an infinitely great God that will not bear to be affronted, that will not suffer his authority and majesty to be trampled on, that will not bear that his kindness should be abused. (WJE, 376)

For we see that when men come to be under convictions, and to be made sensible that God is not as they have heretofore imagined, but that he is such a jealous, sin-hating God, and whose wrath against sin is so dreadful, they are much more apt to have sensible exercises of enmity against him than before. (ibid., 1021)

William G. T Shedd

There is a kind of wrath in the human soul that resembles the wrath of God, and constitutes its true analogue. It is the wrath of the human conscience, which is wholly different from that of the human heart. That kind of anger is commanded in the injunction “Be ye angry and sin not” (Eph. 4:26). Were this species of moral displacency more often considered, and the Divine anger illustrated by it, there would be less of the common and unthinking opposition to the doctrine of the Divine wrath. (DT, 176)

Stephen Charnock

God is a jealous God, very sensible of any disgrace, and will be as much incensed against an inward idolatry as an outward: that command which forbade corporeal images, would not indulge carnal imagina­tions; since the nature of God is as much wronged by unworthy images, erected in the fancy, as by statues carved out of stone or metals. (EAG, 1.198)

J. I. Packer

God’s jealousy is not a compound of frustration, envy and spite, as human jealousy so often is, but appears instead as a [literally] praisewor­thy zeal to preserve something supremely precious.

Zeal to protect a love relationship or to avenge it when broken [is a good sort of jealousy]. This jealousy also operates in the sphere of sex; there, however, it appears not as the blind reaction of wounded pride but as the fruit of marital affection. As Professor Taylor has written, mar­ried persons “who felt no jealousy at the intrusion of a lover or an adul­terer into their home would surely be lacking in moral perception; for the exclusiveness of marriage is the essence of marriage” [The Epistle of James, 106]. This sort of jealousy is a positive virtue, for it shows a grasp of the true meaning of the husband-wife relationship, together with a proper zeal to keep it intact. . . . God’s jealousy is of this kind; that is, as an aspect of his covenant love for his people. The Old Testament regards God’s covenant as his marriage with Israel, carrying with it a demand for unqualified love and loyalty.

From these passages we see plainly what God meant by telling Moses that his name was “Jealous.” He meant that he demands from those whom he has loved and redeemed utter and absolute loyalty, and he will vindicate his claim by stern action against them if they betray his love by unfaithfulness. (KG, 170-71)

AN OBJECTION TO GOD’S JEALOUSY

Objection One—Based on an Alleged Inconsistency

This objection points to an apparent inconsistency: Why is jealousy right for God but wrong for us? All other moral attributes of God we are asked to emulate: God is love, and we should be loving (1 John 4:19); God is holy, and we should be holy (Lev. 11:45). Why, then, if God is jealous, should we not also be jealous?

Response to Objection One

The answer to this objection is simple: There is no inconsistency; jeal­ousy can be right sometimes and wrong at other times. Wrong jealousy for us is about being jealous for what does not belong to us. God cannot ever be jealous of what does not belong to Him, since He owns everything. Psalm 24:1 declares: “The earth is the LORD’S, and everything in it, the world, and all who live in it.” Deuteronomy 32:21 adds, “They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding.”

Everything belongs to God, even the things He has entrusted to the care of others; hence, it is not right for us to be jealous about what is not ours. Jealousy, as such, is not evil; what is evil is being jealous about what is not ours. Therefore, there is no inconsistency in it being right for God to be jealous for our affection (which belongs to Him) and it being wrong for us.

Note, however, that not all jealousy is wrong for human beings—godly jealousy is right. For example, Paul’s jealousy for the church was commend­able. He wrote, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Cor. 11:2). Likewise, there is nothing wrong with a husband having appropriate jealousy over his wife (or vice versa), since she belongs to him (cf. Num. 5:14) and he to her.

Norman Geisler, Systematic Theology: Introduction: Bible, vol. I (Minneapolis, MN: Bethany House Publishers, 2002), 338-345.

“Jesus was an immigrant” ~ Nancy Pelosi & the Bible

Published by Papa Giorgio

(See also Bill Whittle’s video) This great commentary via Godfather Politics:

Nancy Pelosi keeps appealing to the Bible in support of her lunatic policies. Her fellow liberals don’t seem to mind. Whatever happened to opposing “mixing religion and politics”? Only liberals can mix religion and politics. We know this because of the way liberal black churches endorse candidates seemingly in violation of IRS regulations and no one seems to protest.

On Tuesday, Pelosi appealed to how Mary and Joseph escaped the impending slaughter of the children under Herod (Matt. 2:13, 16-18):

“I reference the conference of bishops’ statement in which they say baby Jesus was a refugee from violence. Let us not turn away these children and send them back into a burning building. That’s the bishops, so we have to do this in a way that honors our values but also protects our border and does so in a way that the American people understand more clearly.”

Are we to assume that all the unaccompanied children coming across our border will be murdered by their political leaders if they stay in their home countries?

Isn’t it rather odd that many of these minor children were abandoned by their parents? If a mother leaves her unaccompanied child to play in a park for a few others, she is cited for child endangerment. But if parents send their children a thousand miles away on a trek to an unknown future, that’s praise worthy.

Let’s keep in mind that the infant Jesus was accompanied by his parents. The family remained in Egypt “until the death of Herod” (2:15, 19-21; Hosea 11:1). They then returned as an intact family back to their home country even though danger still existed (Matt. 2:22-23).

Pelosi’s most recent biblical analogy about immigration is the story of Moses:

“These are children coming over the border. They are children,” adding “what would we do if Moses had not been accepted by the Pharaoh’s family. We would not have the Ten Commandments for starters. You understand my point, historically we have a challenge and we have examples of humanitarian assistance that should guide us.”

In the case of Moses, there was a willing family to take in the baby. The mother of Moses actually nursed her own child (Ex. 2:7-10). This is hardly analogous to what’s happening today.

I’m glad Nancy Pelosi has some regard for the Ten Commandments, and by extension, the other laws that were given through Moses (John 1:17; 7:19), including those condemning abortion (Ex. 21:22-25)[1] and homosexuality (Lev. 18:22; 20:13). These laws were also given through Moses. But that’s a topic for another day.

…read it all…

I am glad to see Pelosi endorses Moses, maybe she will follow his example and clear Biblical teaching on abortion now:

Exodus 21:22-24

“When men get in a fight, and hit a pregnant woman so that her children are born [prematurely], but there is no injury, the one who hit her must be fined as the woman’s husband demands from him, and he must pay according to judicial assessment. If there is an injury, then you must give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot,….”

What does this verse mean for the Judeo-Christian person in the real world — if we rightly shape our worldview according to God’s Revelation? Wayne Grudem explains with an excerpt from from his book, Politics According to the Bible:

For the question of abortion, perhaps the most significant passage of all is found in the specific laws God gave Moses for the people of Israel during the time of the Mosaic covenant. One particular law spoke of the penalties to be imposed in case the life or health of a pregnant woman or her preborn child was endangered or harmed:

When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe (Exod. 21:22-25). [footnote A]

This law concerns a situation when men are fighting and one of them accidentally hits a pregnant woman. Neither one of them intended to do this, but as they fought they were not careful enough to avoid hitting her. If that happens, there are two possibilities:

1. If this causes a premature birth but there is no harm to the pregnant woman or her preborn child, there is still a penalty: “The one who hit her shall surely be fined” (v. 22). The penalty was for carelessly endangering the life or health of the pregnant woman and her child. We have similar laws in modern society, such as when a person is fined for drunken driving, even though he has hit no one with his car. He recklessly endangered human life and health, and he deserved a fine or other penalty.

2. But “if there is harm” to either the pregnant woman or her child, then the penalties are quite severe: “Life for life, eye for eye, tooth for tooth …” (vv. 23-24). This means that both the mother and the preborn child are given equal legal protection. The penalty for harming the preborn child is just as great as for harming the mother. Both are treated as persons, and both deserve the full protection of the law. [footnote B]

This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9-15, 22-29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.”

This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place

any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result.

Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime.

The conclusion from all of these verses [many are discussed in Grudem’s book] is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society.

Footnotes:

A. The phrase “so that her children come out” is a literal translation of the Hebrew text, which uses the plural of the common Hebrew word yeled, “child,” and another very common word, yātsā’, which means “go out, come out.” The plural “children” is probably the plural of indefiniteness, allowing for the possibility of more than one child. Other translations render this as “so that she gives birth prematurely,” which is very similar in meaning (so NASB, from 1999 editions onward; similarly: NN, TNIV, NET, HCSV, NLT, NKJV).

B. Some translations have adopted an alternative sense of this passage. The NRSV translates it, “When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows …” (RSV is similar, as was NASB before 1999). In this case, causing a miscarriage and the death of a preborn child results only in a fine. Therefore, some have argued, this passage treats the preborn child as less worthy of protection than others in society, for the penalty is less. But the arguments for this translation are not persuasive. The primary argument is that this would make the law similar to a provision in the law code of Hammurabi (about 1760 BC in ancient Babylon). But such a supposed parallel should not override the meanings of the actual words in the Hebrew text of Exodus. The moral and civil laws in the Bible often differed from those of the ancient cultures around Israel. In addition, there is a Hebrew word for a miscarriage (shakal, Gen. 31:38; see also Exod. 23:26; Job 21:20; Hosea 9:14), but that word is not used here, nor is nēphel, another term for “miscarriage” (see Job 3:16; Ps. 58:8; Eccl. 6:3). However, the word that is used, yātsā’, is ordinarily used to refer to the live birth of a child (see Gen. 25:26; 38:29; Jer. 1:5). Finally, even on this (incorrect) translation, a fine is imposed on the person who accidentally caused the death of the preborn child. This implies that accidentally causing such a death is still considered morally wrong. Therefore, intentionally causing the death of a prebom child would be much more wrong, even on this translation.

Wayne Grudem, Politics According to the Bible (Grand Rapids, MI: Zondervan, 2010), 159-160.

Are People Born Good? This View Animates Conservatism (PragerU)

Published by Papa Giorgio

This is one of two of the largest divides between the foundations of left/right philosophies.

(Video Description) In our universities, newspapers, and television shows, it is a given that external forces are the cause of crime. If not for poverty, murder and rape would be much lower. If not for racism, America’s inner cities would be far wealthier. So on and so on. At the core of this belief is that people are basically good, and it is society that makes them bad. This notion is simply not true. As Dennis Prager explains in this video, human nature is not basically good. It is not, though, basically bad. People are born more or less neutral. And it is incumbent upon parents, teachers, and yes, society, to turn children into good adults. It doesn’t happen on its own.

While Prager’s and my own theology differs a bit, ultimately the Judeo-Christian understanding of where we start is similar:

(4GospelTruth [now defunct, sadly]) ….We will examine several verses that prove that each and every human being born into this world has the same sinful nature, that we all inherited that sinful nature from Adam and Eve.  We are also going to discover what it actually means to be a sinner and how God describes our sinfulness.  This is VERY important because if we do not understand what God means when He tells us that we are sinners, we will not understand what God means when He tells us that we must repent of our sin.

Psalm 51:5

  • Behold, I was shapen in iniquity; and in sin did my mother conceive me. (KJV)
  • Behold, I was brought forth in iniquity, and in sin did my mother conceive me. (ESV)
  • I was brought forth in [a state of] wickedness; In sin my mother conceived me [and from my beginning I, too, was sinful]. (Amplified)
  • Indeed, I was guilty when I was born; I was sinful when my mother conceived me. (HSB)
  • I have sinned and done wrong since the day I was born. (CEV)
  • Look, I was guilty of sin from birth, a sinner the moment my mother conceived me. (NET)

These are the words of David, who was a man “after God’s own heart” – this means that he was pleasing to God.  Yet, David tells us, under the inspiration of the Holy Spirit, that he was shapen (formed in the womb) in iniquity–already IN sin, and that he was a sinner from the moment he was first conceived.  Surely, his fallen condition could NOT be worse than our own. Surely it could not be any different from our own.  The fact is, the fallen, human nature of David is the same fallen nature of EVERY other fallen human being.  This verse tells us WHEN we, as sinners, inherit the sin nature. We see from this verse that we inherit the sin nature from the MOMENT we are first conceived. This means that we never have even a moment of innocence in this life.  All of the innocence of man passed from the scene the moment man fell in the garden, and EVERY sinner born into the world subsequent to that fateful event, inherits a fallen, sinful nature, from the moment of his conception.  This verse tells us WHEN we inherit the sin nature, and the following Bible verses tell us that all human beings DO inherit the sin nature:  “For as by one man’s [Adam’s] disobedience, many were made sinners, so by the obedience of one shall many be made righteous (Romans 5:19).  This verse tells us that Adam’s sin was passed on to us.   For as in Adam all die, even so in Christ shall all be made alive (I Corinthians 15:22).  This verse tells us that our spiritual death, our fallen state of sinfulness, is the RESULT of Adam’s sin.  We became sinners THROUGH Adam. …

Read more on this topic at Gospel for Life.

This idea under-girds the philosophy of conservatism. In a section I added to the first chapter of my book, I note the strong underlying commitment in conservative philosophy (dare I say theology) by quoting Thomas Sowell, as found on my QUOTES page:

Christianity is closely tied to the success of capitalism,[1] as it is the only possible ethic behind such an enterprise.  How can such a thing be said?  The famed economist/sociologist/historian of our day, Thomas Sowell, speaks to this in his book A Conflict of Visions: Ideological Origins of Political Struggles. He whittles down the many economic views into just two categories, the constrained view and the unconstrained view.

The constrained vision is a tragic vision of the human condition. The unconstrained vision is a moral vision of human intentions, which are viewed as ultimately decisive. The unconstrained vision promotes pursuit of the highest ideals and the best solutions. By contrast, the constrained vision sees the best as the enemy of the good— a vain attempt to reach the unattainable being seen as not only futile but often counterproductive, while the same efforts could have produced a more viable and beneficial trade-off. Adam Smith applied this reasoning not only to economics but also to morality and politics: The prudent reformer, according to Smith, will respect “the confirmed habits and prejudices of the people,” and when he cannot establish what is right, “he will not disdain to ameliorate the wrong.” His goal is not to create the ideal but to “establish the best that the people can bear.”[2]

Dr. Sowell goes on to point out that while not “all social thinkers fit this schematic dichotomy…. the conflict of visions is no less real because everyone has not chosen sides or irrevocably committed themselves.” Continuing he points out:

Despite necessary caveats, it remains an important and remarkable phenomenon that how human nature is conceived at the outset is highly correlated with the whole conception of knowledge, morality, power, time, rationality, war, freedom, and law which defines a social vision…. The dichotomy between constrained and unconstrained visions is based on whether or not inherent limitations of man are among the key elements included in the vision.[3]

The contribution of the nature of man by the Judeo-Christian ethic is key in this respect. One can almost say, then, that the Christian worldview demands a particular position to be taken in the socio-economic realm.* You can almost liken the constrained view of man in economics and conservatism as the Calvinist position.  Pulitzer prize winning political commentator, Walter Lippmann (1889-1974), makes the above point well:

At the core of every moral code there is a picture of human nature, a map of the universe, and a version of history. To human nature (of the sort conceived), in a universe (of the kind imagined), after a history (so understood), the rules of the code apply.[4]

A free market, then, is typically viewed through the lenses of the Christian worldview with its concrete view of the reality of man balanced with love for your neighbor;

Sean Giordano (AKA. Papa Giorgio), Worldviews: A Click Away from Binary Collisions (Religio-Political Apologetics), found in the introductive chapter, “Technology Junkies”

[1] See for instance: R.H. Tawney, Religion and the Rise of Capitalism (New Brunswick, NJ: Transaction Publishers, 2000 [originally 1926]); Max Weber, The Protestant Ethic and the Spirit of Capitalism (Mineola, NY: Dover Publications, 2003 [originally 1904]); Rodney Stark, The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success (New York, NY: Random House, 2005); Thomas E. Woods, Jr., How the Catholic Church Built Western Civilization (Washington, D.C.: Regnery, 2005).

[2] Thomas Sowell, A Conflict of Visions: Ideological Origins of Political Struggles (New York, NY: basic Books, 2007), 27.

[3] Ibid., 33, 34.

[4] Walter lippmann, Public Opinion (New York, NY: Freee Press, 1965), 80.

BONUS:

  • According to Adam Smith, it is when the businessman “intends only his own gain” that he contributes— via the process of competition— to promote the social good “more effectually than when he really intends to promote it.” Smith added: “I have never known much good done by those who affected to trade for the public good.”

Thomas Sowell, A Conflict of Visions: Ideological Origins of Political Struggles (New York, NY: basic Books, 2007), 27.

  •  “Of all tyrannies, a tyranny exercised for the good of its victims may be the most oppressive. It may be better to live under robber barons than under omnipotent moral busybodies. The robber baron’s cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience. They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth. Their very kindness stings with intolerable insult. To be ‘cured’ against one’s will and cured of states which we may not regard as disease is to be put on a level of those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals.”

C.S. Lewis, God in the Dock (Grand Rapids, MI: W.B. Eerdmans, 2002), 292.

The above drives or animates conservatives, and causes us to ask fundamental questions that those on the left may ask in their household — but not in society [writ large]. It is why conservatism, while not the Gospel, will always be closer to reality in it’s cures and responses to man’s societal ills than any other viewpoint:

(Originally posted Oct 2013)

(EXTENDED VIDEO)

1) compared to what?
2) at what cost?
3) what hard-evidence do you have?

(MORE HERE)

MODERN MAN’S MORES

Politics & The Modern Liberal Contradiction

Arbitrary Values / Relativism

In many cases, “modern liberal” positions are based on the idea of tolerance, the freedom of the individual to do as he or she pleases.  This in turn is based on moral relativism, the idea that morality is relative to the individual and the situation (which distinguishes it from “classical liberalism”).  Again, what is right or wrong for you may not be right or wrong for others.  As a result, you cannot tell others not to have an abortion, not to look at or publish pornography, or not to live by an “alternative lifestyle.”  Educational environments must be “value free,” there must be no restrictions on sexual and artistic freedom, and according to some, even activities such as recreational drug use should be decriminalized.  Because there are no absolute values, each person must discover his own morality, a process taught in our schools as “values clarification.”

The liberal contradiction lies in the fact that every liberal position claims to be morally correct and objectively true.  It is right to allow abortions and wrong to oppose them.  Tolerance (in its modern definition) is good, intolerance is bad.  Children should be allowed to grow up in a value-free environment; parents should not impose their own values.  Modern liberalism takes a moral stance on every issue, but it undermines its own foundation by claiming that there is no moral absolute or guide to adhere to.

To put it into simple terms, yet once more, when a liberal tells you that you cannot tell other people what to do, he or she is contradicting himself by telling you what to do!  And there is another side to the liberal contradiction.  While many liberal positions are based on tolerance and complete individual freedom, other liberal positions are based on strict authoritarianism.

According to contemporary liberalism, the common good (what Rousseau called “the general will”) necessitates the suppression of individual rights when it comes to “saving” the environment, creating a more “equitable distribution” of wealth, achieving “equality” between races and sexes in all walks of life, and enforcing a strict separation of church and state.  Paradoxically, that same “common good” takes a back seat to individual freedoms when it comes to the detrimental effects of: pornography and sexual freedom, reduced police power and criminal punishment, or drug use, or firearm mandates, etc..

Let me hasten to add that I too am for tolerance, equal rights, and ending unjust discrimination.  I too am for freedom of speech, artistic freedom, academic freedom, and the separation of church and state.  I too am for protecting the environment and helping the underprivileged.  But I am for these things because I believe in the tenants of the Judeo-Christian moral tradition, not because I reject these absolutes.

If I were to reject the idea of moral truths, what possible motivation (moral duty) could I have to champion these or any other causes?  More important, on what basis could I hope to persuade others of the importance of these causes?  It is inconsistent to claim to be concerned about rights while rejecting the moral foundation from which rights are derived.

The rejection of one’s own moral foundation leads one to be not only immoral, but also illogical.  It leads to positions that are inconsistent with themselves and each other (self-deleting).  It leads to outcomes that directly counter one’s original intention and that threaten one’s own goals.  It is unfortunate for the liberal agenda, but the liberal contradiction poses just such a threat.  And it is not a threat from “conservatives” or from any outside source – it is a threat from within.  Because of the rejection of the moral foundation for liberalism, liberalism is failing to protect the rights it claims to cherish.  “What is is?”  Please Mr. President!

…read more…

A couple more recommended resources for a quick overview of this internal/foundational battle “for the soul” are as follows (the first being mine):

The Great Debate: Edmund Burke, Thomas Paine, and the Birth of Right and Left (video below)

Three Evangelical Church Leaders Share Their Story of Same-Sex Attraction and Faith

Published by Papa Giorgio

From the video description:

The three men in the above interview (see below) have a powerful testimony to God working in their lives. They take Scripture serious and share their struggles openly and honestly in this interview by Justin Brierley of Premier Christian Radio for his show, “Unbelievable” (http://tinyurl.com/d2sgjrz). This interview and some other recent insights via Stand to Reason and Girls Just Wanna Have Guns, has me evolving and honing my apologetic on this more and more (See #4 of my cumulative case: http://tinyurl.com/acqhcfv).

—————————–
▼ Sean Doherty is associate minister at St Francis, Dalgarno Way in London and teaches theology at St Mellitus College;
▼ Sam Allberry is associate minister at St Mary’s Church, Maidenhead;
▼ Ed Shaw is part of the leadership of Emmanuel Church, Bristol.
—————————–

This is the debate about the above interview… some great back-and-forth.

From the video description:

This is actually a debate about this interview (http://youtu.be/WJR9e8Xnj5s), in which three church leaders share their same-sex attraction and how they relate it to Scripture. These men understand the Bible in a conservative way, however, Savi Hensman of the Lesbian and Gay Christian Movement, sees another option. Countering her point of view is Anglican blogger Peter Ould (http://www.peter-ould.net/), who himself is “Post-Gay.”

For more great shows like these, visit Unbelievable’s site and listen in: http://tinyurl.com/d2sgjrz

The Achilles Heel of Theistic Evolution (John MacArthur)

Published by Papa Giorgio

http://www.gty.org/Blog … The Genesis record is a beautiful picture of God’s creation. Order, purpose and harmony permeate His completed work. Man relates righteously to God; Adam and Eve relate lovingly to one another; and animals dwell peacefully among them. No sign of conflict, fear, violence or death appears, until the day Adam sinned against God.

That’s a problem for evolution—a big problem.

Post your comments here: http://www.gty.org/Blog

The Four Gardens ~ An Easter Message from Ravi

Published by Papa Giorgio

In this classic message, Ravi Zacharias shares thoughts from the perspective of Easter as he delves into four gardens: the text, the context, the contest, and the conquest.

Ravi inspires with truths surrounding creation, the word, the cross, and the resurrection in presentations excerpted from the Jesus Among Other Gods group study. This presentation is a beautiful and thought-provoking reminder of all that Easter celebrates.

Some Systematic Theology on Gods Love (for clarity in conversation elsewhere)

Published by Papa Giorgio

To the original question:

If God created us out of love, is love higher than God? Why would he desire something unless he did not have it, or was it above him and wanted to improve?

I think you are missing a key theological ingredient here. The Holy Trinity. Systematic Theology, Vol II: God,Creation:

• Love Is Trifold

“God is Love” (1 John 4:16), and love involves three elements: A lover, a beloved, and a spirit of love. These three are one. One advantage of this example is that it has a personal dimension, in that love is something only a person does.

There is a lot to consume below. Remember, you asked for theology, theology begins with the assumption of God’s existence, as is entailed in your question. I will first excerpt a smaller portion of a larger chapter dealing with this topic from a favorite systematic theology text. You should at some point purchase this set as it will go through historical theology in a systematic way giving you a proper — historical — view of that which you speak (instead of setting straw men up… not on purpose, but merely due to lack of knowledge to that which you disagree. Enjoy. Remember, this is merely to add to your understanding, which I assume the question has as its goal. Also, I scanned all this in so there may be a mis-scan of a word or two, so if you read a sentence that is garbled, you know why.

Thomas C. Oden, Systematic Theology, vol. I (Peabody, MA: Hendrickson Publishers, 2006), 122-125.

Previous titles before this discussion were: The Compassion of God; God is Love; Agape and Eros;.

Titles after this section: The Court, the Temple, and the Family; Grace and Mercy: The Forbearance and Kindness of God; Conclusion: The Blessedness of God.

Consummate Love

God’s perfect love is viewed in the Johannine letters in the context )of history’s end. The end of history is understood in the light of Jesus’ resurrection, which anticipates the end and through which believers can share in the end and therefore the meaning of history.

He who dwells in love is dwelling in God, and God in him. This is for us the perfection of love, to have confidence on the day of judgement; and this we can have, because even in this world we are as he is. There is no room for fear in love; perfect love banishes fear. (1 John 4:16, 18)

Despite all the distortions of human loving, the faithful are enabled by grace to experience perfect love in the form of hope, viewed in relation to the end time. Perfection in love is precisely to have confidence in the work that God is working in Christ. That means, for  Christians, that perfect love lives out of a deep affinity with faith. For perfect love is none other than “to have confidence” in God’s redemptive work perfect love we can have. For it is within our reach, enabled by grace, to trust in God’s love (Gregory of Nyssa, On the Soul and the Resurrection, NPNF 2 V, pp. 450-54; On Perfection, FGG, pp. 83, 84; Teresa of Avila, The Way of Perfection VI, CWST II, pp. 26 ff.).

God is holy love. Holiness and love point directly to the center of the character of God. In God’s holiness all of God’s moral excellences are summed up and united. In God’s love, God’s holiness is manifested in relation to creatures (Augustine, On Nature and Grace, 84, NPNF 1 V, p. 151). God loves by desiring to impart holiness to creatures. The circle of this love is complete only with the answering love of the beloved, when the creature’s heart and life joyfully reflect the beauty of God’s holiness (Pss. 29:2; 96:9; Augustine, On Psalms XCVI, NPNF 1 VIII, pp. 472-74).

Holiness and Love Brought Together in Atonement

We must anticipate, at this pivotal juncture in the discussion of divine attributes, the issues of atonement to be thoroughly treated later in discussing salvation. But they pertain necessarily to this discussion, for where are we better able to recognize the coalescence of holiness and love than in the atoning work of God the Son? Atonement is the act of reconciliation (making “at-one”) that Jesus as mediator effected by his death for the redemption of humanity, satisfactorily repairing the breach between God and humanity caused by sin.

Keep in mind that the holiness and love made known in Jesus Christ is nothing other than God’s own holiness and love (Athanasius, Incarnation of the Word IV.6-16, NPNF 2 V, pp. 39-45). Christ is the once-and-for-all manifestation of the holy love of God that belongs to the essential definition of God, which is so crucial to God’s character that it is rightly called the pivot of the moral attributes of God.

Holy love is most radically beheld in God’s treatment of sin, especially in the cross of Christ, but this does not imply that prior to human fallenness these qualities were not melded in the divine character. Holy love is attested by Scripture of God from the beginning. The “Lamb that was slain” fulfills a promise set forth “since the world was made” (Rev. 13:8), even “before the foundation of the world” (1 Pet. 1:20).

Expressing the eternal purpose of God, the atonement in Jesus Christ occurred as a historical event, as a sentence of execution, a death, and a risen life. It is especially through beholding and respond­ing to this salvation event, Jesus Christ, that Christians have come to understand the holy love of God and the relation between God’s holiness and God’s love. As it was the love of God that sent the only Son (John 3:16), it was the holiness of God that required the satisfaction of divine justice through the sacrifice of the Son. These two themes are brought together powerfully in the first Johannine letter: “The love I speak of is not our love for God, but the love he showed to us in sending his Son as the remedy for the defilement of our sins” (1 John 4:10; John Chrysostom, Horn. on John XXVII, XXVIII, NPNF 1 XIV, pp. 93-99; Augustine, Horn. on the First Epis. of John VII, NPNF 1 VII, pp. 501-5; Enchiridion XXXII, LCC VII, pp. 411, 412).

Similarly in Paul’s letters, it is precisely in God’s act of love that God’s righteousness and holy justice “has been brought to light” (Rom. 3:21). “It is God’s way of righting wrong, effective through faith in Christ for all who have such faith—all without distinction” (v. 22; Luther, Comm. on Galatians, ML, pp. 109-15). Although holiness and love are not one and the same attribute, since there is a real difference between them, nonetheless they are unified in the cross of Christ, where love is the way holiness communicates itself under the condi­tions of sin and holiness loves with an unsullied, undefiled love (Clem­ent of Alex., Instr. 1.9, ANF II, pp. 228-32).

Wherever holiness is spoken of in Scripture, love is nearby; wher­ever God’s love is manifested, it does not cease to be holy. Neither holiness nor love alone could have sufficed for the salvation of sinners (Anselm, Cur Deus Homo I, BW, pp. 178 ff.). For love without holiness would not be just in ignoring the offensiveness of sin, and holiness without love would not be able to effect the reconciliation.

But God’s holy love bridges the gulf. “It is precisely in this that God proves his love for us; that while we were yet sinners, Christ died for us” (Rom. 5:8, NAB). At times God’s holiness seems to take the leading role in reconciliation, such as when Paul wrote that “God designed him to be the means of expiating sin by his sacrificial death, effective through faith” (Rom. 3:25), yet that very faith immediately speaks of “the love of God shed abroad in our hearts” by the Holy Spirit (Rom. 5:5, Kw).

It is God’s holiness that elicits divine anger at sin. For “men pre­ferred darkness to light because their deeds were evil” (John 3:19). Yet this is preceded by the proclamation that “God so loved the world that he gave his only Son” (John 3:16, RSV). The most profound New Testament moral injunctions hold together God’s holiness and love precisely as they had become manifested in Christ: “Live in love as Christ loved you, and gave himself up on your behalf as an offering and sacrifice whose fragrance is pleasing to God” (Eph. 5:2; cf. Igna­tius, Letter to Ephesians I, ANF I, pp. 49 ff.). The mystery and power of this fragrance is to be found precisely in the delicately balanced dialectic of holiness and love.

Although God’s holiness detests sin, the motive of reconciliation is God’s love for the sinner, which is so great that it is willing to pay the costliest price to set it aright. That God loves sinners does not imply that God any less resists sin. Yet in Christ, finally “Mercy triumphs over judgment” (James 2:13; Tho. Aq., ST I Q21, I, pp. 117 ff.). Holy love is manifested by the Father, through the intercession of the Son, by the power of the Holy Spirit (Augustine, On Trin. VIII.7, NPNF 1 HI, pp. 122, 123; cf. Pope, Compend. I, p. 352).

 

Here is theologian A.H. Strong’s input on the matter from his Systematic Theology (1886):

2. Mercy and Goodness, or Transitive Love.

By mercy and goodness we mean the transitive love of God in its twofold relation to the disobedient and to the obedient portions of his creatures.

Titus 3:4 —”his love toward man” ; Rom. 2:4 —”goodness of God” ; Mat 5:44, 45 —”love your enemies . . . . that ye may be eons of your Father” ; John 3:16 —”God so loved the world” 2 Pet, 1:3 —”granted unto us all things that pertain unto life and godliness” ; Rom. 8:32 —”freely give us all things” ; I John 4:10 —”Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”

(a) Mercy is that eternal principle of God’s nature which leads him to seek the temporal good and eternal salvation of those who have opposed themselves to his will, even at the cost of infinite self-sacrifice.

Mortensen: “Viewed in relation to sin, eternal love is compassionate grace.” God’s continual impartation of natural life is a foreshadowing, in a lower sphere, of what be desires to do for his creatures in the higher sphere — the communication of spiritual and eternal life through Jesus Christ. When he bids us love our enemies, he only bids us follow his own example.

(b) Goodness is the eternal principle of God’s nature which leads him to communicate of his own life and blessedness to those who are like hi in moral character. Goodness, therefore, is nearly identical with the love of complacency ; mercy, with the love of benevolence.

Notice, however, that transitive love is but an outward manifestation of Immanent love. The eternal and perfect object of God’s love is in his own nature. Men become subordinate objects of that love only as they become connected and identified with its principal object, the image of God’s perfections in Christ. Only in the Son do men become sons of God. To this is requisite an acceptance of Christ on the part of man. Thus it can be said that God imparts himself to men just so far as men are willing to receive him. And as God gives himself to men, in all his moral attributes, to answer for them and to renew them In character, there is truth in the statement of Nordell (Examiner, Jan. 17, 1884) that “the maintenance of holiness is the function of divine justice; the diffusion of holiness is the function of divine love.” We may grant this as substantially true, while yet we deny that love is a mere form or manifestation of holiness. Self-Impartation is different from self-affirmation. The attribute which moves God to pour out is not Identical with the attribute which moves him to maintain. The two ideas of holiness and of love are as distinct as the idea of integrity on the one hand and of generosity on the other. Park : “God loves Satan, in a certain sense, and we ought to.” Shedd: “This same love of compassion God feels toward the non-elect; but the expression of that compassion is forbidden for reasons which are sufficient for God, but are entirely unknown to the creature.” The goodness of God is the basis of reward, under God’s government. Faithfulness leads God to keep his promises; goodness leads him to make them.

 

And here is a response by a theologian to similar streams of thought within Christianity. Systematic Theology, Volume 1: The God Who Is: The Holy Trinity, by Douglas F. Kelly.

The divine love is not deficient without human love

In an otherwise fine chapter on ‘God is love’, Moltmann seems to limit God’s lordship in yet another way, when he says that: ‘In this sense God “needs” the world and man. If God is love, then he neither will nor can be without the one who is his beloved.’ But this is to neglect the foundational truth that within the Trinity there is the fullest, most satisfying, and complete interchange of love amongst the three holy Persons, so that God does not stand in need of anything from His creatures. It is profoundly and encouragingly true that ‘God will not be without us’, but that is based on the generosity of His grace, not His need. As Barth says in another context: ‘There is total sovereignty and grace on the part of God, but total dependence and need on the part of man.’

And as Staniloae has shown, the fully sufficient divine love within the Trinity does not stand in need of, nor is it somehow made complete by created human love. Instead, it is the foundation of all human love:

From eternity the divine persons remain perfect, for their love is that perfection of love which is not able to increase the communion among them. Were this not the case, the origin of all things would have begun from utmost separation, from absence of love. Love, however, presupposes a common being in three persons, as Christian teaching tells us…This unperfected love [i.e. of humans] between us presupposes, however, the perfect love between divine persons with a common being. Our love finds its explanation in the fact that we are created in the image of the Holy Trinity, the origin of our love. From supernatural revelation we know that God is essence subsisting in three persons. But nothing like this exists in the created order, and even if it did exist, it would differ wholly from the tripersonal subsistence of the infinite and uncreated essence. Hence, even expressed in this way, it remains a mystery.

To say, as Moltmann does, that God ‘will not be without us’, who are His beloved, is profoundly true, and should be grounds for much rejoicing 2′ But His creation of us and His determination not to be without us, are the overflow of His infinitely generous love. They do not point to a defect in the God who has always existed in the most joyful and fulfilling inner-personal relationships within the one divine Being.

Jonathan Edwards (about 1722) expressed well the perfect eternal joy and beatitude in God, apart from and prior to the creation rTo some degree, he uses the Idealist language of his century to do so, but his content is biblically faithful to who God always is:

The image of God which God infinitely loves and has his chief delight in, is the perfect idea of God. It has always been said that God’s infinite delight consists in reflecting on himself and viewing his own perfections or, which is the same thing, in his own perfect idea of himself, so that ’tis acknowledged that God’s infinite love is to and his infinite delight [is] in the perfect image of himself. But the Scriptures tell us that the Son of God is that image…

The perfect act of God must be a substantial act…The perfect delights of reasonable creatures are substantial delights, but the delight of God is [much more] properly a substance, yea, an infinitely perfect substance, even the essence.

The Holy Spirit is the act of God between the Father and the Son, infinitely loving and delighting in each other: If the Father and the Son do infinitely delight in each other, there must be an infinitely pure and perfect act between them, an infinitely sweet energy which we call delight. This is certainly distinct from the other two…It is distinct from each of the other two, and yet it is God. It is in the Spirit that God is eternal and pure act.”

Father Justin Popovitch (1894-1979) has expounded the eternal beatitude and perfectly fulfilled love within the Godhead, prior to any of His external works:

1) Beatitude [makariotes] is, ceaselessly and immutably, the eternal sensation that God has of Himself. It comes from His living of all the divine perfections as the essence of His Being. It is because He possesses an absolute plenitude of all the perfections which are His, ipso facto perfect blessedness. The perfect and immutable harmony of all the properties of the divine Being means that God is perfectly and immutably happy. This is why God is the only Blessed One, the Sole Potentate, the King of kings and Lord of lords (1 Tim. 6:15). As the divine beatitude is a permanent, uninterrupted state – since it does not come to God from anything outside Himself – it cannot either diminish or increase, or alter. Having always possessed in their perfect plenitude all eternal blessings, God is ever happy in equal measure, whether men worship Him or not…

2) Love [‘agape] is that property of the divine sensibility by which God lives in Himself and faces the world outside Himself. According to the teaching of divine revelation, not only does God love, but He is love. In Him, being and love are one and the same thing. On that is founded the good news of the Gospel of Christ: God is love [‘o theos agape estin] (1 John 4:8)…