Phil Gons https://philgons.com Bible & Tech Sat, 29 Nov 2025 14:02:22 +0000 en-US hourly 1 https://i0.wp.com/philgons.com/wp-content/uploads/cropped-favicon.png?fit=32%2C32&ssl=1 Phil Gons https://philgons.com 32 32 3246312 Jesus Is Yahweh, the Covenant God of Israel—and the World https://philgons.com/2025/11/jesus-is-yahweh-the-covenant-god-of-israel-and-the-world/ https://philgons.com/2025/11/jesus-is-yahweh-the-covenant-god-of-israel-and-the-world/#comments Sun, 23 Nov 2025 05:14:37 +0000 https://philgons.com/?p=3446 Many Christians read their Old Testament and see in it mostly the story of God the Father, perhaps with occasional pre-incarnate appearances of the Son and the rare glimmer of the Holy Spirit. They think that human history can be broadly divided up into three continuous phases:

  1. The Acts of the Father (Genesis–Malachi)
  2. The Acts of the Son (Matthew–John)
  3. The Acts of the Spirit (Acts–Jude)

In other words, the Father was the primary actor from the creation of the world until the incarnation of Jesus, when God incarnate assumed center stage until his ascension into heaven and the arrival of the Holy Spirit, the promised comforter sent to replace him (John 14:16; 16:7; Acts 1:4).

While there is some truth to this sequencing of the roles that the three persons of the Trinity have played in the history of redemption, is this compartmentalized view of the persons how the apostles read the Old Testament? Or did they see Jesus playing a much more prominent role than a handful of Christophanies?

Jesus Is Yahweh, the Covenant God of Israel—and the World
Jesus Is Yahweh, the Covenant God of Israel—and the World

Table of Contents

The Prominence of Jesus in the Old Testament

Let’s start by considering what the New Testament teaches about the role of Christ in the Old Testament.

Jesus Taught That the Old Testament Was About Him

Any exploration of Jesus in the Old Testament must start with what Jesus himself taught about his presence in the text of the Old Testament.

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.

Matthew 5:17–18

Jesus came to accomplish [γένηται] and fulfill [πληρῶσαι] the Old Testament. Matthew is the Gospel of fulfillment. He systematically demonstrates how Jesus fulfilled the Old Testament (Matt 1:22; 2:15, 17, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:35, 48; 21:4; 23:32; 26:54, 56; 27:9).

He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: 18 “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, 19 to proclaim the year of the Lord’s favor.” 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”

Luke 4:16–21

He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! 26 Did not the Messiah have to suffer these things and then enter his glory?” 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

Luke 24:25–27

He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” 45 Then he opened their minds so they could understand the Scriptures. 46 He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, 47 and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.

Luke 24:44–47

You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, 40 yet you refuse to come to me to have life.

John 5:39–40

If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?”

John 5:46–47

Therefore, when Christ came into the world, he said: “Sacrifice and offering you did not desire, but a body you prepared for me; 6 with burnt offerings and sin offerings you were not pleased. 7 Then I said, ‘Here I am—it is written about me in the scroll—I have come to do your will, my God.’”

Hebrews 10:5–7

Jesus believed that the Old Testament was filled with types, shadows, and prophecies of him, and he came to fulfill them all.

The Apostles Believed That the Old Testament Was About Jesus

The apostles knew that the Old Testament spoke of one to come, and early on they believed that Jesus was that promised one (John 1:41, 45, 49; cf. Matt 14:33; 16:16; Mark 8:29; Luke 9:20; John 6:69; 11:27; Acts 2:36; 5:42).

However, their initial Messianic expectation likely aligned with John the Baptist’s, who, even after believing that Jesus was “the Lamb of God, who takes away the sin of the world” (John 1:29) and God’s beloved Son, in whom he was well pleased (Matt 3:17; Mark 1:11; Luke 3:22), questioned whether Jesus really was the long-awaited Messiah: “Are you the one who is to come, or should we expect someone else?” (Matt 11:3; Luke 7:19–20; cf. Luke 24:19–21).

It wasn’t until after Jesus’ resurrection when he supernaturally opened their eyes (Luke 24:44–45) that they came to see the Old Testament Scriptures rightly (cf. 2 Cor 3:14–16). That is, they saw that the Old Testament foretold of a Messiah who would conquer through suffering (Psa 16:10; 22; 69:21; Isa 50:6; 52:13–53:12; Dan 9:26; Zech 12:10; 13:7 // Matt 26:24; Mark 9:12; Luke 24:25–27, 44–46; Acts 3:18; 17:2–3; 26:22–23; 1 Cor 15:3–4; 1 Pet 1:10–11).

Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.”

John 1:45

But this is how God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer. 19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Jesus. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’ 24 “Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days.

Acts 3:18–24

All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

Acts 10:43

But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen—23 that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles.”

Acts 26:22–23

They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus.

Acts 28:23

Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his earthly life was a descendant of David, 4 and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord.

Romans 1:1–4

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 11 trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. 12 It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

1 Peter 1:10–12

Jesus supernaturally unveiled the eyes of the apostles to see him all throughout the Old Testament Scriptures, whom they faithfully proclaimed from them to Jews and Gentiles alike. But was Jesus there only in the pages of Scripture, in its types and shadows and prophecies, or was he there personally in its history?

Jesus as Yahweh, the Covenant God of Israel

A careful reading of the New Testament demonstrates the apostles’ belief that Jesus was not only prefigured, foreshadowed, and prophesied in the Old Testament Scriptures but that he was also present all throughout Old Testament history.

This goes well beyond a handful of Christophanies—preincarnate appearances of Christ—where Jesus shows up out of the blue and then quickly vanishes.

The presence of Jesus in Old Testament history finds its grounding in the belief that Jesus was Yahweh, the covenant God of Israel. The New Testament is replete with texts that establish Jesus’ identity as Yahweh through (a) direct quotations where references to Yahweh are interpreted as Jesus, (b) allusions between texts about Yahweh and truth about Jesus, and (c) the ascription of attributes to Jesus that uniquely belong to Yahweh.

1. The New Testament Identifies Jesus as Yahweh

Numerous passages in the New Testament quote Old Testament texts about Yahweh and interpret them as referring to Jesus.

Yahweh/Jesus Brought His People Out of Egypt (Exodus 12:51; 14:30; 20:2; Deuteronomy 5:6; Judges 2:1 // Jude 5 in Earliest MSS)

And on that very day the Lord [יְהוָ֜ה] brought the Israelites out of Egypt by their divisions.

Exodus 12:51

That day the Lord [יְהוָ֜ה] saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore.

Exodus 14:30

“I am the Lord [יְהוָ֣ה] your God, who brought you out of Egypt, out of the land of slavery.

Exodus 20:2; Deuteronomy 5:6

The angel of the Lord [מַלְאַךְ־יְהוָ֛ה] went up from Gilgal to Bokim and said, “I brought you up out of Egypt and led you into the land I swore to give to your ancestors.

Judges 2:1

Though you already know all this, I want to remind you that Jesus [Ἰησοῦς; later mss. read ὁ κύριος] at one time delivered his people out of Egypt, but later destroyed those who did not believe.

Jude 5

Yahweh / the Angel of Yahweh delivered Israel out of Egypt, and according to Jude in the earliest manuscripts and the best critical editions of the Greek New Testament (SBLGNT, NA28, TyndaleGNT, UBS5), Jesus delivered Israel out of Egypt. Therefore, Jesus is Yahweh / the Angel of Yahweh.

Yahweh/Jesus Judged Israel with Snakes (Numbers 21:4–9; 1 Corinthians 10:9 in Earliest MSS)

They traveled from Mount Hor along the route to the Red Sea, to go around Edom. But the people grew impatient on the way; 5 they spoke against God and against Moses, and said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!” 6 Then the Lord [יְהוָ֜ה] sent venomous snakes among them; they bit the people and many Israelites died. 7 The people came to Moses and said, “We sinned when we spoke against the Lord [בַֽיהוָה֙] and against you. Pray that the Lord [יְהוָ֔ה] will take the snakes away from us.” So Moses prayed for the people. 8 The Lord [יְהוָ֜ה] said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” 9 So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived.

Numbers 21:4–9

We should not test Christ [τὸν ⸀Χριστόν; later mss. read τὸν κύριον], as some of them did—and were killed by snakes.

1 Corinthians 10:9

Yahweh/Jesus Laid the Foundations of the Earth (Psalm 102:19–27 // Hebrews 1:8–12)

“The Lord [יְ֝הוָ֗ה] looked down from his sanctuary on high, from heaven he viewed the earth, 20 to hear the groans of the prisoners and release those condemned to death.” 21 So the name of the Lord [יְהוָ֑ה] will be declared in Zion and his praise in Jerusalem 22 when the peoples and the kingdoms assemble to worship the Lord [יְהוָֽה]. 23 In the course of my life he broke my strength; he cut short my days. 24 So I said: “Do not take me away, my God, in the midst of my days; your years go on through all generations. 25 In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. 26 They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. 27 But you remain the same, and your years will never end.

Psalm 102:19–27

But about the Son he says, “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” 10 He also says, “In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. 11 They will perish, but you remain; they will all wear out like a garment. 12 You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end.”

Hebrews 1:8–12

Yahweh/Jesus Showed His Glory to Isaiah (Isaiah 6:1–10 // John 12:37–41)

In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another: “Holy, holy, holy is the Lord [יְהוָ֣ה] Almighty; the whole earth is full of his glory.” 4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. 5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord [יְהוָ֥ה] Almighty.” 6 Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.” 8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?” And I said, “Here am I. Send me!” 9 He said, “Go and tell this people: “‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ 10 Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”

Isaiah 6:1–10

Even after Jesus had performed so many signs in their presence, they still would not believe in him. 38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message and to whom has the arm of the Lord been revealed?” [Isaiah 53:1] 39 For this reason they could not believe, because, as Isaiah says elsewhere: 40 “He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.” [Isaiah 6:10] 41 Isaiah said this because he saw Jesus’ glory and spoke about him.

John 12:37–41

John believed that the one Isaiah saw, Yahweh Almighty, whose glory filled the whole earth, was Jesus.

Yahweh/Jesus Is the Stone of Stumbling (Isaiah 8:13–14 // 1 Peter 2:4–8)

The Lord [יְהוָ֥ה] Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread. 14 He will be a holy place; for both Israel and Judah he will be a stone that causes people to stumble and a rock that makes them fall. And for the people of Jerusalem he will be a trap and a snare.

Isaiah 8:13–14

As you come to him, the living Stone [i.e., Jesus]—rejected by humans but chosen by God and precious to him—5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.” 7 Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,” 8 and, “A stone that causes people to stumble and a rock that makes them fall.” [Isaiah 8:14] They stumble because they disobey the message—which is also what they were destined for.

1 Peter 2:4–8

Yahweh/Jesus Comes After John the Baptist (Isaiah 40:3; Malachi 3:1 // Mark 1:1–3)

A voice of one calling: “In the wilderness prepare the way for the Lord [יְהוָ֑ה]; make straight in the desert a highway for our God.

Isaiah 40:3

“I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the Lord [יְהוָ֥ה] Almighty.

Malachi 3:1

The beginning of the good news about Jesus the Messiah, the Son of God, 2 as it is written in Isaiah the prophet: “I will send my messenger ahead of you, who will prepare your way” [Malachi 3:1]— 3 “a voice of one calling in the wilderness, ‘Prepare the way for the Lord [יְהוָ֑ה], make straight paths for him.’” [Isaiah 40:3]

Mark 1:1–3

Every Knee Will Bow to Yahweh/Jesus (Isaiah 45:21–24 // Philippians 2:9–11)

Declare what is to be, present it—let them take counsel together. Who foretold this long ago, who declared it from the distant past? Was it not I, the Lord [יְהוָה֙]? And there is no God apart from me, a righteous God and a Savior; there is none but me. 22 “Turn to me and be saved, all you ends of the earth; for I am God, and there is no other. 23 By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked: Before me every knee will bow; by me every tongue will swear. 24 They will say of me, ‘In the Lord [בַּיהוָ֛ה] alone are deliverance and strength.’” All who have raged against him will come to him and be put to shame.

Isaiah 45:21–24

Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:9–11

Yahweh/Jesus Will Lead His People to Springs of Water (Isaiah 49:8–10 // Revelation 7:17)

This is what the Lord [יְהוָ֗ה] says: “In the time of my favor I will answer you, and in the day of salvation I will help you; I will keep you and will make you to be a covenant for the people, to restore the land and to reassign its desolate inheritances, 9 to say to the captives, ‘Come out,’ and to those in darkness, ‘Be free!’ “They will feed beside the roads and find pasture on every barren hill. 10 They will neither hunger nor thirst, nor will the desert heat or the sun beat down on them. He who has compassion on them will guide them and lead them beside springs of water.

Isaiah 49:8–10

For the Lamb at the center of the throne will be their shepherd; ‘he will lead them to springs of living water.’ ‘And God will wipe away every tear from their eyes.’”

Revelation 7:17

Whoever Calls on Yahweh/Jesus Will Be Saved (Joel 2:32 // Romans 10:9–13)

And everyone who calls on the name of the Lord [יְהוָ֖ה] will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord [יְהוָ֔ה] has said, even among the survivors whom the Lord [יְהוָ֖ה] calls.

Joel 2:32

If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. 10 For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. 11 As Scripture says, “Anyone who believes in him will never be put to shame.” 12 For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, 13 for, “Everyone who calls on the name of the Lord [יְהוָ֖ה] will be saved.”

Romans 10:9–13

Yahweh/Jesus Will Be / Was Pierced (Zechariah 12:7–10 // John 19:36–37)

“The Lord [יְהוָ֛ה] will save the dwellings of Judah first, so that the honor of the house of David and of Jerusalem’s inhabitants may not be greater than that of Judah. 8 On that day the Lord [יְהוָה֙] will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the angel of the Lord going before them. 9 On that day I will set out to destroy all the nations that attack Jerusalem. 10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.

Zechariah 12:7–10

These things happened so that the scripture would be fulfilled: “Not one of his bones will be broken,” 37 and, as another scripture says, “They will look on the one they have pierced.”

John 19:36–37

Yahweh/Jesus Will Come with His Holy Ones (Zechariah 14:5 // 1 Thessalonians 3:13)

You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord [יְהוָ֣ה] my God will come, and all the holy ones with him.

Zechariah 14:5

May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones.

1 Thessalonians 3:13

2. The New Testament Implies That Jesus Is Yahweh

In a similar way, the New Testament makes illusions between Old Testament texts about Yahweh and New Testament references to Jesus—not by quoting Yahweh passages and interpreting them as Jesus but by describing Jesus in ways that are generally reserved for Yahweh.

Yahweh/Jesus Is the Only Rock (Psalm 18:31; Isaiah 44:8 // 1 Corinthians 10:3–4)

For who is God besides the Lord [יְהוָ֑ה]? And who is the Rock except our God?

Psalm 18:31

Do not tremble, do not be afraid. Did I not proclaim this and foretell it long ago? You are my witnesses. Is there any God besides me? No, there is no other Rock; I know not one.”

Isaiah 44:8

They all ate the same spiritual food 4 and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

1 Corinthians 10:3–4

Yahweh/Jesus Is Shepherd (Psalm 23:1; Isaiah 40:10–11 // John 10:11; Hebrews 13:20–21; 1 Peter 2:25; 5:4; Revelation 7:17)

The Lord [יְהוָ֥ה] is my shepherd, I lack nothing.

Psalm 23:1

See, the Sovereign Lord [יְהוִה֙] comes with power, and he rules with a mighty arm. See, his reward is with him, and his recompense accompanies him. 11 He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young.

Isaiah 40:10–11

“I am the good shepherd. The good shepherd lays down his life for the sheep.

John 10:11

Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, 21 equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.

Hebrews 13:20–21

For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls.

1 Peter 2:25

And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

1 Peter 5:4

For the Lamb at the center of the throne will be their shepherd; ‘he will lead them to springs of living water.’ ‘And God will wipe away every tear from their eyes.’”

Revelation 7:17

Yahweh/Jesus Is the King/Lord of Glory (Psalm 24:7–10 // 1 Corinthians 2:8)

Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in. 8 Who is this King of glory? The Lord [יְ֭הוָה] strong and mighty, the Lord [יְ֝הוָ֗ה] mighty in battle. 9 Lift up your heads, you gates; lift them up, you ancient doors, that the King of glory may come in. 10 Who is he, this King of glory? The Lord [יְהוָ֥ה] Almighty—he is the King of glory.

Psalm 24:7–10

None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.

1 Corinthians 2:8

Yahweh/Jesus Is to Be Revered (Isaiah 8:13 // 1 Peter 3:15)

The Lord [יְהוָ֥ה] Almighty is the one you are to regard as holy [ἁγιάσατε], he is the one you are to fear, he is the one you are to dread.

Isaiah 8:13

But in your hearts revere [ἁγιάσατε] Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect . . . .

1 Peter 3:15

Yahweh/Jesus Is the Only Savior (Isaiah 43:11; Hosea 13:4 // Acts 4:11–12; Titus 2:12–14)

I, even I, am the Lord [יְהוָ֑ה], and apart from me there is no savior.

Isaiah 43:11

“But I have been the Lord [יְהוָ֥ה] your God ever since you came out of Egypt. You shall acknowledge no God but me, no Savior except me.

Hosea 13:4

Jesus is “‘the stone you builders rejected, which has become the cornerstone.’ 12 Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

Acts 4:11–12

It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, 13 while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, 14 who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

Titus 2:12–14

Yahweh/Jesus Is the Holy One (Habakkuk 1:12 // Luke 1:35; Acts 2:27; 3:14)

Lord [יְהוָ֧ה], are you not from everlasting? My God, my Holy One, you will never die. You, Lord [יְהוָה֙], have appointed them to execute judgment; you, my Rock, have ordained them to punish.

Habakkuk 1:12

The angel answered, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.

Luke 1:35

. . . you will not abandon me to the realm of the dead, you will not let your holy one see decay.

Acts 2:27

You disowned the Holy and Righteous One and asked that a murderer be released to you.

Acts 3:14

3. Jesus Claimed to Be Yahweh

Jesus Claimed to Be “I AM,” and Only Yahweh Is “I AM” (Exodus 3:14–15 // John 4:26; 6:20; 8:24, 28, 58; 13:19; 18:5–8)

God said to Moses, “I AM WHO I AM [אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה]. This is what you are to say to the Israelites: ‘I AM [אֶֽהְיֶ֖ה] has sent me to you.’” God also said to Moses, “Say to the Israelites, ‘The Lord [יְהוָ֞ה], the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ “This is my name forever, the name you shall call me from generation to generation.

Exodus 3:14–15

Then Jesus declared, “I, the one speaking to you—I am he [Ἐγώ εἰμι].”

John 4:26

But he said to them, “It is I [Ἐγώ εἰμι]; don’t be afraid.”

John 6:20

I told you that you would die in your sins; if you do not believe that I am he [ἐγώ εἰμι], you will indeed die in your sins.”

John 8:24

So Jesus said, “When you have lifted up the Son of Man, then you will know that I am he [ἐγώ εἰμι] and that I do nothing on my own but speak just what the Father has taught me.

John 8:28

“Very truly I tell you,” Jesus answered, “before Abraham was born, I am [ἐγὼ εἰμί]!”

John 8:58

“I am telling you now before it happens, so that when it does happen you will believe that I am who I am [ἐγώ εἰμι].

John 13:19

“Jesus of Nazareth,” they replied. “I am he,” [Ἐγώ εἰμι] Jesus said. (And Judas the traitor was standing there with them.) 6 When Jesus said, “I am he,” [Ἐγώ εἰμι] they drew back and fell to the ground. 7 Again he asked them, “Who is it you want?” “Jesus of Nazareth,” they said. 8 Jesus answered, “I told you that I am he [ἐγώ εἰμι]. If you are looking for me, then let these men go.”

John 18:5–8

It is almost certainly not accidental that John records seven absolute “I AM” statements from Jesus.

Jesus Claimed to Be the First and the Last, and Only Yahweh Is the First and the Last (Isaiah 44:6; 48:12 // Revelation 1:17; 22:13)

“This is what the Lord [יְהוָ֧ה] says—Israel’s King and Redeemer, the Lord [יְהוָ֣ה] Almighty: I am the first and I am the last; apart from me there is no God.

Isaiah 44:6

“Listen to me, Jacob, Israel, whom I have called: I am he; I am the first and I am the last.

Isaiah 48:12

When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last.

Revelation 1:17

I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

Revelation 22:13

Jesus Claimed to Be the One Who Searches Hearts and Minds (Jeremiah 17:10 // Revelation 2:23)

“I the Lord [יְהוָ֛ה] search the heart and examine the mind [ἐγὼ κύριος ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς], to reward each person according to their conduct, according to what their deeds deserve.”

Jeremiah 17:10

I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds [ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας], and I will repay each of you according to your deeds.

Revelation 2:23

4. Jesus Was Given the Greatest Name, and the Greatest Name Is Yahweh

“See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. 22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you. 23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out.

Exodus 23:20–23

Therefore go and make disciples of all nations, baptizing them in the name [sing.] of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.

Matthew 28:19–20

All three persons share the same name. Father, Son, and Spirit are titles, not names. Jesus is the name of the Son only. Yahweh is the only name that all three persons share. Baptism should be performed in the shared name of the triune God, Yahweh.

I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one. 12 While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

John 17:11–12

Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:9–11

So he became as much superior to the angels as the name he has inherited is superior to theirs.

Hebrews 1:4

Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name [τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς] written [γεγραμμένον] on their foreheads.

Revelation 14:1

The Greek refers to the singular, shared name of the Father and the Lamb, because “written” is singular. The only name that both the Father and the Lamb share is Yahweh.

5. Jesus Is the Angel of Yahweh, and the Angel of Yahweh Is Yahweh

Then the Lord [וַֽיהוָ֗ה] rained down burning sulfur on Sodom and Gomorrah—from the Lord [יְהוָ֖ה] out of the heavens.

Genesis 19:24

Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm—may he [sing.] bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.”

Genesis 48:15–16

Yahweh / the Angel of Yahweh Spoke to Hagar (Genesis 16:7, 9, 11, 13)

The angel of the Lord [יְהוָ֛ה] found Hagar near a spring in the desert; it was the spring that is beside the road to Shur. . . . 9 Then the angel of the Lord [יְהוָ֔ה] told her, “Go back to your mistress and submit to her.” . . . 11 The angel of the Lord [יְהוָ֔ה] also said to her: “You are now pregnant and you will give birth to a son. You shall name him Ishmael, for the Lord [יְהוָ֖ה] has heard of your misery. . . . 13 She gave this name to the Lord [יְהוָה֙] who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”

Genesis 16:7, 9, 11, 13

Yahweh / the Angel of Yahweh Spoke to Abraham (Genesis 22:15–18)

The angel of the Lord [יְהוָ֖ה] called to Abraham from heaven a second time 16 and said, “I swear by myself, declares the Lord [יְהוָ֑ה], that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me.”

Genesis 22:15–18

Yahweh / the Angel of Yahweh Spoke to Moses (Exodus 3:2, 4, 6–8, 14–15)

There the angel of the Lord [יְהֹוָ֥ה] appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. . . . 4 When the Lord [יְהוָ֖ה] saw that he had gone over to look, God called to him from within the bush, “Moses! Moses!” And Moses said, “Here I am.” . . . 6 Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God. 7 The Lord [יְהוָ֔ה] said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. . . . 14 God said to Moses, “I am who I am [אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה]. This is what you are to say to the Israelites: ‘I am [אֶֽהְיֶ֖ה] has sent me to you.’” 15 God also said to Moses, “Say to the Israelites, ‘The Lord [יְהוָ֞ה], the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ “This is my name forever, the name you shall call me from generation to generation.

Ex 3:2, 4, 6–8, 14–15

Yahweh / The Angel of Yahweh Brought Israel Out of Egypt (Exodus 20:1–2; Judges 6:7–8 // Judges 2:1–5)

And God spoke all these words: 2 “I am the Lord [יְהוָ֣ה] your God, who brought you out of Egypt, out of the land of slavery.

Exodus 20:1–2

When the Israelites cried out to the Lord [יְהוָ֑ה] because of Midian, 8 he sent them a prophet, who said, “This is what the Lord [יְהוָ֣ה], the God of Israel, says: I brought you up out of Egypt, out of the land of slavery.

Judges 6:7–8

The angel of the Lord [יְהוָ֛ה] went up from Gilgal to Bokim and said, “I brought you up out of Egypt and led you into the land I swore to give to your ancestors. I said, ‘I will never break my covenant with you, 2 and you shall not make a covenant with the people of this land, but you shall break down their altars.’ Yet you have disobeyed me. Why have you done this? 3 And I have also said, ‘I will not drive them out before you; they will become traps for you, and their gods will become snares to you.’” 4 When the angel of the Lord [יְהוָה֙] had spoken these things to all the Israelites, the people wept aloud, 5 and they called that place Bokim. There they offered sacrifices to the Lord [לַֽיהוָֽה].

Judges 2:1–5

Yahweh / the Angel of Yahweh Gave Moses the Law (Leviticus 26:46 // Acts 7:37–38)

These are the decrees, the laws and the regulations that the Lord [יְהוָ֔ה] established at Mount Sinai between himself and the Israelites through Moses.

Leviticus 26:46

“This is the Moses who told the Israelites, ‘God will raise up for you a prophet like me from your own people.’ 38 He was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai, and with our ancestors; and he received living words to pass on to us.

Acts 7:37–38 (Cf. Galatians 3:19)

Yahweh / the Angel of Yahweh Appeared to Gideon (Judges 6:11–12, 14, 16, 18, 20–24)

The angel of the Lord [יְהוָ֗ה] came and sat down under the oak in Ophrah that belonged to Joash the Abiezrite, where his son Gideon was threshing wheat in a winepress to keep it from the Midianites. 12 When the angel of the Lord [יְהוָ֑ה] appeared to Gideon, he said, “The Lord [יְהוָ֥ה] is with you, mighty warrior.” . . . 14 The Lord [יְהוָ֔ה] turned to him and said, “Go in the strength you have and save Israel out of Midian’s hand. Am I not sending you?” . . . 16 The Lord [יְהוָ֔ה] answered, “I will be with you, and you will strike down all the Midianites, leaving none alive.” . . . 20 The angel of God said to him, “Take the meat and the unleavened bread, place them on this rock, and pour out the broth.” And Gideon did so. 21 Then the angel of the Lord [יְהוָ֗ה] touched the meat and the unleavened bread with the tip of the staff that was in his hand. Fire flared from the rock, consuming the meat and the bread. And the angel of the Lord [יְהוָ֔ה] disappeared. 22 When Gideon realized that it was the angel of the Lord [יְהוָ֖ה], he exclaimed, “Alas, Sovereign Lord [יְהוִ֔ה]! I have seen the angel of the Lord [יְהוָ֔ה] face to face!” 23 But the Lord [יְהוָ֛ה] said to him, “Peace! Do not be afraid. You are not going to die.” 24 So Gideon built an altar to the Lord [לַֽיהוָ֔ה] there and called it The Lord [יְהוָ֖ה] Is Peace. To this day it stands in Ophrah of the Abiezrites.

Judges 6:11, 12, 14, 16, 20–24

6. Jesus Is the Messiah, and the Messiah Is Yahweh

“The days are coming,” declares the Lord [יְהוָ֔ה], “when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land. 6 In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The Lord [יְהוָ֥ה] Our Righteous Savior.

Jeremiah 23:5–6

7. Jesus Is Creator of All, and Only Yahweh Creates

You alone are the Lord [יְהוָה֮]. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you.

Nehemiah 9:6

By the word of the Lord [יְ֭הוָה] the heavens were made, their starry host by the breath of his mouth.

Psalm 33:6

Do you not know? Have you not heard? The Lord [יְהוָה֙] is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom.

Isaiah 40:28

“This is what the Lord [יְהוָה֙] says—your Redeemer, who formed you in the womb: I am the Lord [יְהוָה֙], the Maker of all things, who stretches out the heavens, who spreads out the earth by myself,

Isaiah 44:24

For this is what the Lord [יְ֠הוָה] says—he who created the heavens, he is God; he who fashioned and made the earth, he founded it; he did not create it to be empty, but formed it to be inhabited—he says: “I am the Lord [יְהוָ֖ה], and there is no other.

Isaiah 45:18

Through him all things were made; without him nothing was made that has been made.

John 1:3

He was in the world, and though the world was made through him, the world did not recognize him.

John 1:10

For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), 6 yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

1 Corinthians 8:5–6

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.

Colossians 1:16

In the past God spoke to our ancestors through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.

Hebrews 1:1–2

He also says, “In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands.

Hebrews 1:10

8. Jesus Is Sustainer of All, and Only Yahweh Sustains


Who is like you, Lord [יְהוָ֤ה] God Almighty? You, Lord [יָ֑הּ], are mighty, and your faithfulness surrounds you. 9 You rule over the surging sea; when its waves mount up, you still them.

Psalm 89:9

But the Lord [וַֽיהוָ֤ה] is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. . . . 13 When he thunders, the waters in the heavens roar; he makes clouds rise from the ends of the earth. He sends lightning with the rain and brings out the wind from his storehouses.

Jeremiah 10:13

Then the Lord [וַֽיהוָ֗ה] sent a great wind on the sea, and such a violent storm arose that the ship threatened to break up.

Jonah 1:4

The men were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!”

Matthew 8:27

He is before all things, and in him all things hold together.

Colossians 1:17

The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

Hebrews 1:3

9. Jesus Is Eternal, and Only Yahweh Is Eternal

Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God.

Psalm 90:2 (cf. v. 13)

For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

Isaiah 9:6

Do you not know? Have you not heard? The Lord [יְהוָה֙] is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom.

Isaiah 40:28

“But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.”

Micah 5:2

And now, Father, glorify me in your presence with the glory I had with you before the world began.

John 17:5

He is before all things, and in him all things hold together.

Colossians 1:17

You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end.”

Hebrews 1:12

Jesus Christ is the same yesterday and today and forever.

Hebrews 13:8

10. Jesus Knows Everything, and Only Yahweh Knows Everything

Do you know how the clouds hang poised, those wonders of him who has perfect knowledge?

Job 37:16

The Lord [יְֽהוָ֗ה] knows all human plans; he knows that they are futile.

Psalm 94:11

You have searched me, Lord [יְהוָ֥ה], and you know me. 2 You know when I sit and when I rise; you perceive my thoughts from afar. 3 You discern my going out and my lying down; you are familiar with all my ways. 4 Before a word is on my tongue you, Lord [יְ֝הוָ֗ה], know it completely. 5 You hem me in behind and before, and you lay your hand upon me. 6 Such knowledge is too wonderful for me, too lofty for me to attain.

Psalm 139:1–6

Great is our Lord and mighty in power; his understanding has no limit.

Psalm 147:5 (cf. vv. 6–7)

Do you not know? Have you not heard? The Lord [יְהוָה֙] is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom.

Isaiah 40:28

Knowing their thoughts, Jesus said, “Why do you entertain evil thoughts in your hearts?

Matthew 9:4

Jesus knew their thoughts and said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand.

Matthew 12:25

Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, “Why are you thinking these things?

Mark 2:8

But Jesus knew what they were thinking and said to the man with the shriveled hand, “Get up and stand in front of everyone.” So he got up and stood there.

Luke 6:8

“How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.”

John 1:48

But Jesus would not entrust himself to them, for he knew all people. 25 He did not need any testimony about mankind, for he knew what was in each person.

John 2:24–25

Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God.”

John 16:30

Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?”

John 18:4

The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep.

John 21:17

33 Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 34 “Who has known the mind of the Lord? Or who has been his counselor?”

Romans 11:33–34

If our hearts condemn us, we know that God is greater than our hearts, and he knows everything.

1 John 3:20

I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds.

Revelation 2:23

11. Jesus Is Rightly Worshipped, and Only Yahweh Is Rightly Worship

Do not worship any other god, for the Lord [יְהוָה֙], whose name is Jealous, is a jealous God.

Exodus 34:14

“I am the Lord [יְהוָ֖ה]; that is my name! I will not yield my glory to another or my praise to idols.

Isaiah 42:8

On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh.

Matthew 2:11

Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord [יְהוָ֧ה] your God, and serve him only.’”

Matthew 4:10

Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”

Matthew 14:33

Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him.

Matthew 28:9

When they saw him, they worshiped him; but some doubted.

Matthew 28:17

Then they worshiped him and returned to Jerusalem with great joy.

Luke 24:52

Then the man said, “Lord, I believe,” and he worshiped him.

John 9:38

Thomas said to him, “My Lord and my God!”

John 20:28

Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:9–11

And again, when God brings his firstborn into the world, he says, “Let all God’s angels worship him.”

Hebrews 1:6

In a loud voice they were saying: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” 13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” 14 The four living creatures said, “Amen,” and the elders fell down and worshiped.

Revelation 5:12–14

12. Jesus Is One with, and the Perfect Manifestation of, the Father, Who Is Yahweh

He was with God in the beginning.

John 1:2

No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.

John 1:18

In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

John 5:17–18

Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.”

John 8:19

I and the Father are one.”

John 10:30

But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.”

John 10:38

The one who looks at me is seeing the one who sent me.

John 12:45

If you really know me, you will know my Father as well. From now on, you do know him and have seen him.”

John 14:7

Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. 11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves.

John 14:9–11

On that day you will realize that I am in my Father, and you are in me, and I am in you.

John 14:20

The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God.

2 Corinthians 4:4

Who, being in very nature God, did not consider equality with God something to be used to his own advantage; . . . .

Philippians 2:6

The Son is the image of the invisible God, the firstborn over all creation.

Colossians 1:15

For in Christ all the fullness of the Deity lives in bodily form, . . . .

Colossians 2:9

The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

Hebrews 1:3

13. Jesus Is God’s Unique Son, Which Isn’t True of Any Other Heavenly Being (i.e., He’s Yahweh— Creator Not Creature)

You have made them a little lower than the angels [אֱלֹהִים] and crowned them with glory and honor.

Psalm 8:5

God presides in the great assembly [בַּעֲדַת־אֵ֑ל]; he renders judgment among the “gods” [אֱלֹהִ֣ים]. . . . 6 “I said, ‘You are “gods” [אֱלֹהִ֣ים]; you are all sons of the Most High [וּבְנֵ֖י עֶלְי֣וֹן].’

Psalm 82:1, 6

Simon Peter answered, “You are the Messiah, the Son of the living God.”

Matthew 16:16

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . 18 No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.

John 1:14, 18

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. . . . 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.

John 3:16, 18

For to which of the angels did God ever say, “You are my Son; today I have become your Father”? Or again, “I will be his Father, and he will be my Son”? . . . 8 But about the Son he says, “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.

Hebrews 1:5, 8

In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, “You are my Son; today I have become your Father.”

Hebrews 5:5

This is how God showed his love among us: He sent his one and only Son into the world that we might live through him.

1 John 4:9

Conclusion

The testimony of the New Testament about Jesus in the Old Testament is clear: not only was Jesus everywhere in the pages of Scripture in its types, shadows, and prophecies, but he was present with his people throughout Old Testament history as the Angel, who was himself Yahweh, the Covenant God of Israel.

The good news of the gospel is that Yahweh, the eternal creator and covenant God of Israel, became in Jesus a created man and the covenant God of all the nations of the world, fulfilling all that the Old Testament prefigured, foreshadowed, promised, and prophesied.

NOTE: You can grab a copy of these verses in this Logos passage list: “Jesus Is Yahweh, the Covenant God of Israel—and the World.”

]]> https://philgons.com/2025/11/jesus-is-yahweh-the-covenant-god-of-israel-and-the-world/feed/ 6 3446 AI in Christian Higher Education https://philgons.com/2025/07/ai-in-christian-higher-education/ https://philgons.com/2025/07/ai-in-christian-higher-education/#comments Sat, 19 Jul 2025 12:00:00 +0000 https://philgons.com/?p=3387 Leading product at Logos in the Christian tech space, I’m involved in frequent discussion about AI. I’ll highlight two recent examples, specific to Christian higher education, hoping they can help to stimulate your own thinking and discussions on this important topic.

AI in Christian Higher Education
AI in Christian Higher Education (Generated by Gemini)

“AI in Your Theological Research and Spiritual Study”

Last month I had the chance to address a group of chief academic officers from about a dozen Christian higher-ed institutions at the Association for Biblical Higher Education’s annual Flagship CAO Gathering, where Logos was the event sponsor. Here’s the topic I was assigned:

SESSION 4 — HOW TO INTEGRATE AI INTO YOUR THEOLOGICAL RESEARCH AND SPIRITUAL STUDY, PHIL GONS, CHIEF PRODUCT OFFICER | LOGOS (WA)

Discover how to integrate AI into your theological research and spiritual study with wisdom and care. In this session, you’ll learn how to ethically and effectively use AI-powered tools within Logos to enhance accuracy, context, and clarity in biblical interpretation. We’ll explore best practices, discuss real-world applications, and provide guidance on ensuring AI remains a faithful servant—supporting, not replacing, deep engagement with Scripture and theology.

I didn’t come up with the title or description, but I liked it and prepared some material in the form of a this Google Slides deck: “AI in Your Theological Research and Spiritual Study: A Christian Approach to Building and Using AI.”

We had a good Q&A discussion afterwards, and the group represented an unsurprising spectrum of positions ranging from reluctant to use to cautious to all in.

Reflections on AI Policies in Christian Higher Education

I shared this presentation on LinkedIn, which led to several fruitful, private follow-up discussions. A close friend and professor recently drafted a new little book for seminary students on how to research and write papers, which included an appendix of his work-in-progress AI policy for his students, where he referenced some of my slide material.

In a dialog with him on some feedback he’d received from others, I shared the following about policies on students’ use of AI:

I can appreciate the immense challenge of trying to distill the complexities of this evolving space into policies students can follow. Not easy, if not impossible. Obviously, as the professor you’re entitled to draw the line wherever you want above what is demonstrably wrong. Your school has the right to do the same.

A handful of miscellaneous reflections:

1. Ethical use of AI is complex, nuanced, and evolving, and good policies don’t lend themselves to this kind of ambiguity. You need to either (a) have simple policies that you acknowledge are overreaching for the sake of simplicity or (b) provide robust biblical principles, urging your students to walk before God with a clear conscience—or (c) perhaps do a hybrid of both.

2. A helpful general rule is to use AI mostly to provide inputs to you rather than outputs for you (i.e., that you’d submit as a paper, deliver as a talk, etc.).

3. The core issue in plagiarism is honesty: taking someone else’s ideas or words and presenting them as if they were your own. You can plagiarize human-generated content and AI-generated content. The way you avoid plagiarism is to give appropriate credit through proper citations and paraphrasing or quoting. This approach can work in both scenarios—though there may be other reasons to discourage incorporating AI-generated content directly or indirectly into your work, such as . . .

4. Verifiability, which is an essential part of research. Where did these ideas come from? Teachers should be instructing their students to go ad fontes. In the context of the primary-source vs. secondary-source framework, we may want to treat AI-generated content as a new category of tertiary source. And you may want to advise your students not to cite any tertiary sources in their work. (That may change over time, as AI gains the ability to synthesize existing ideas and come up with new ideas that can’t easily be traced to human-authored content, which is coming quickly—and already here to some degree.) Encourage students to use AI that points them to sources they can personally verify for themselves and cite (e.g., Logos, Perplexity, and others)—or ask AI to show where it found the ideas it’s presenting.

5. It’s worth differentiating between substance and form, ideas and expressions. Many of our ideas we get from others. When they’re not established as common knowledge or sufficiently synthesized with other ideas into some new derivative idea, we need to give credit. How we express those ideas should also be from our own creativity, unless we sufficiently transform someone else’s expression and paraphrase or use quotation marks, in both cases with proper attribution. But what about ideas that we don’t need to attribute to others? What is fair game for how we refine the expression of our ideas? We all use technology to help us fix spelling, capitalization, punctuation, grammar, style, etc.—without giving credit. Phrase completion, a natural extension, is now standard in nearly every text editor and is a basic form of AI-generated content. Do we need to footnote when we use it? Is the key to using AI as an editor to review and make changes one at a time rather than in bulk? That seems like a good approach, since it ensures that we don’t miss the opportunity to see, approve, challenge, refine, and learn.

6. I’ve found AI as a conversation partner to be a really helpful way to organize, sharpen, and refine my thinking. Ideally, we’d do that work with a human thought partner. I don’t love how AI gives the illusion of being human. There’s risk here, in my opinion, especially for the immature and vulnerable. But I’m not sure it crosses a line—at least for the mature who can remind themselves that machines are not made in God’s image. But having a conversation is very open-ended and could quickly verge from helpful into questionable—especially as you drift away from inputs to you and toward outputs for you. But #4 above could solve this.

7. AI is becoming ubiquitous. It’ll soon be a part of every OS, application, and computing device (and virtually all electronic devices are turning into computing devices). It’ll be impossible for policies to cover all the scenarios, which is why you can’t get away from teaching the underlying principles, enabling students to come up with their own “policies.” A course on AI in particular and technology in general that’s equal parts philosophy and principles on the one hand and practical application on the other is likely to be the way forward. That doesn’t mean there’s not a place for policy, but it’s worth acknowledging its limitations and having appropriate supplementation at a deeper level, which is what all good Christian education is ultimately about—giving students a foundation for a life of Bible-saturated thinking and living.

8. AI-use disclosure will likely be an important part of the creative process. Perhaps incorporate a simple form for students to fill out that includes (a) which tools they used (ChatGPT, Grok, Logos AI, etc.), (b) how they used them (to find information, as a thought partner to help organize their thinking and orient them to a subject, to help them find parts of their work that need to be sharpened in terms of grammar or style—but handled one at a time as in #5, etc.)—and (c) how they didn’t (no quotes from AI, no directly paraphrased AI, no core ideas sourced from AI in isolation from underlying human sources, no skeletal structure of their work sourced from AI as an output for them rather than an input to them, etc.).

I’m not sure anything I shared above is novel or a unique contribution to this discussion. But I believe it’s important for those of us who understand Christian higher education, the Bible and theology, and modern information technology to be a part of the conversation, helping to shape the way Christians engage with AI.

I spent more than a decade in Christian higher ed as a student and Greek instructor, but that’s not my primary area of expertise. I’ve spent nearly twice as long—most of my professional career—in the Christian tech space, living at the intersection of the Bible and technology, optimistically but carefully and theologically applying advances in information technology to the study of Scripture.

Interested in learning more about technology and AI from a Christian perspective? Check out these other articles:

]]> https://philgons.com/2025/07/ai-in-christian-higher-education/feed/ 1 3387 The Judgment of the Sons of God by the Sons of God https://philgons.com/2025/04/the-judgment-of-the-sons-of-god-by-the-sons-of-god/ https://philgons.com/2025/04/the-judgment-of-the-sons-of-god-by-the-sons-of-god/#comments Thu, 03 Apr 2025 19:05:59 +0000 https://philgons.com/?p=3350

In Psalm 82, the psalmist describes the rebellious sons of God ruling unjustly over the nations (Ps 82:2–4) that Yahweh had allotted to them at Babel (Gen 10–11), which we read about in Deuteronomy 32:8 in the DSS and LXX.

When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of God.

Deuteronomy 32:8

We get a glimpse of this reality in Daniel 10, where Jesus and Michael, the prince of Israel (Dan 12:1), have a conflict with the prince of the Persian kingdom (Dan 10:13, 20) and the prince of Greece (Dan 10:20). These are real heavenly rulers who rule over real nations.

NEW: Check out this deep dive podcast discussion generated from this post:

This reality was at play in the Exodus narrative when Yahweh promised to “bring judgment on all the gods of Egypt” (Exod 12:12; cf. 15:11; Num 33:4). These were not idols. They were evil heavenly rulers empowering the Egyptian sorcerers and magicians (Exod 7:11–12, 22; 8:7) to perform miracles to rival the ones Moses performed.

Moses provides further insight into this relationship between the these evil heavenly rulers and the Gentile nations. Yahweh hadn’t given these gods to Israel (Deut 29:26); rather, he’d apportioned them to the other nations (Deut 4:19). The Psalmist identified these heavenly rulers as demons (Ps 96:5 [LXX]; 106:37; cf. Isa 13:21; 34:14; 65:3 [all in LXX]), and Moses said that those who sacrificed to them sacrificed to demons (Deut 32:17; cf. Lev 17:7), a point that Paul (1 Cor 10:20; cf. 1 Cor 8:4–6; Acts 17:18) and John (Rev 9:20) corroborated.

The New Testament affirms this reality of rebellious spiritual rulers and their authority over the nations. Paul reminds the Ephesian believers that their struggle wasn’t against human beings but against heavenly beings (Eph 6:12) and their diabolical authority under Satan (Eph 6:11). Paul tells the Galatians that they “were in slavery under the elemental spiritual forces of the world” (Gal 4:3), “to those who by nature are not gods” (Gal 4:8) in the fullest sense (cf. 1 Cor 8:5–6) but rather “weak and miserable forces” attempting to re-enslave them again—this time through the Mosaic law (Gal 4:9–10).

Similarly, he warns the Colossians about those who were trying to deceive them with “fine-sounding arguments” (Col 2:4) and take them captive with “hollow and deceptive philosophy” through “human tradition and the elemental spiritual forces of this world” (Col 2:8). These false teachers were also trying to impose the Mosaic law on Christians (Col 2:16), which Paul connects to “the worship of angels” (Col 2:18; cf. 1 Cor 8:5–6; 10:20). Paul connects these false teachers to “deceiving spirits and things taught by demons” (1 Tim 4:1; cf. 2 Cor 11:13–15). Under the Old Covenant, these wicked rulers pulled people away from the law; now, ironically, one of their strategies is to pull people to the law (1 Tim 1:6–7; Tit 3:9–11) and away from Christ (Gal 5:4; Heb 6:4–6; 10:26), its fulfillment (Matt 5:17; Rom 8:3–4; 10:4; 13:8–10; Gal 3:24–25; 5:14; Col 2:16–17; cf. Matt 17:1–8; John 1:17; 2 Cor 3:–11; Heb 3:3–6).

What did the New Testament writers believe about the origin of this authority possessed by these rebellious heavenly rulers? When did it start, and who gave it to them? How might the Old Testament provide the background for this New Testament reality?

When Satan tempted Jesus to worship him, he claimed to have received authority over all the nations (Luke 4:5–6). The author of Hebrews said Satan also held the power of death (Heb 2:14), but doesn’t explain where he got it.

Jesus acknowledged Satan’s authority by referring to him as “the prince of this world” (John 12:31; 14:30; 16:11) and “the prince of demons” (Matt 12:24, 27; Mark 3:22; Luke 11:15, 18–19) but said his authority was coming to an end (John 12:31; cf. Rom 16:20; Rev 12:1–9). However, though his doom is sure, he still exerts influence over “the whole world” (1 John 5:19), the kingdom of darkness (Col 1:13) that still deceives (1 Tim 4:1), blinds (2 Cor 4:4), and enslaves (Gal 4:3, 9) its citizens.

Paul called Satan “the god of this age” (2 Cor 4:4) and “the ruler of the kingdom of the air” (Eph 2:2), acknowledging his authority over the many other heavenly rulers, authorities, and powers (Eph 1:20–21; 3:10; 6:11–12; Col 2:10, 15; 1 Pet 3:22; cf. Matt 25:41; Rev 12:7)—the many demons who do his bidding (Matt 12:24, 27; Mark 3:22; Luke 11:15, 18–19; cf. 1 Cor 10:20; Rev 9:20).

However, this authority over the nations was taken from him and given to Jesus by the Father as a result of Jesus’ victorious death and resurrection (Matt 28:18; Phil 2:8–9; Heb 1:3). Jesus crushed the Serpent’s head (Gen 3:15) and disarmed these rebellious rulers and triumphed over them by the cross (Col 2:15; cf. Eph 4:8; 1 Peter 3:18–20), breaking the believer’s enslavement to these “elemental spiritual forces of this world” (Col 2:20) and taking possession of the power of death (1 Cor 15:54–57; 2 Tim 1:10; Heb 2:14–15; Rev 1:18). Satan didn’t understand God’s plan (1 Cor 2:7–8; cf. 1 Pet 1:12) and unwittingly brought about his own demise by spearheading the death of Jesus (Luke 22:3; John 13:2, 27; cf. Gen 3:15). When these rebellious rulers realized what had happened (1 Tim 3:16), they were no doubt shocked and dismayed by how they’d been outsmarted (Eph 3:10).

The Father awarded his unique Son with the divine name (Phil 2:9; Heb 1:4) and the seat at his right hand (Matt 26:64; Luke 22:69; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1 Pet 3:22; cf. Ps 110:1; Mark 16:19; Acts 7:55–56), elevating him “far above all rule and authority, power and dominion, and every name that is invoked” (Eph 1:21). Everything was put under his feet (Eph 1:22; cf. 1 Cor 15:27; Heb 2:7–8), including all of the rebellious heavenly authorities (Col 2:9–10; 1 Pet 3:22). He who was made lower than the angels (Heb 2:9) is now superior to them (Heb 1:4–14). All in heaven and on earth will bow and submit to his authority (Phil 2:10–11; cf. Dan 7:13–14)—including all the angels (Deut 32:43 [DSS/LXX]; Heb 1:6; Rev 5:11–14; cf. Psa 97:7, 9).

Now Jesus and his followers are raiding Satan’s worldwide kingdom, which is powerless against this onslaught (Matt 16:18), and building a kingdom from every tribe, language, people, and nation (Rev 5:9; 7:9; 14:6; cf. Dan 7:14). King Jesus is transferring believers out of Satan’s dominion of darkness into his own kingdom of light (Acts 26:18; Eph 5:8; Col 1:13; 1 Thess 5:4–5; 1 Pet 2:9).

It’s clear that this interpretation of rebellious heavenly rulers is deeply embedded in the theology of the New Testament—in both the message of the gospel and the mission of the church. It’s all throughout the Gospels, Acts, Epistles, and Revelation. Where did the New Testament writers get this heavenly rulers worldview? Might it just be that the supernatural interpretation of Psalm 82 (and Genesis 10–11 with Deuteronomy 32:8) provides the right backdrop for understanding where this heavenly authority originated?

The 70 sons of God (Deut 32:8), Yahweh’s elders (Isa 24:23), ruled over the 70 Gentile nations (Gen 10) as a result of divine judgment for mankind’s rejection of Yahweh’s authority at Babel (Gen 11) and their rejection of Yahweh’s authority by disobeying his command to “fill the earth” (Gen 9:1) to avoid being “scattered over the face of the whole earth” and instead attempt to reach the heavens (Gen 11:4). So Yahweh with his loyal heavenly sons came down (Gen 11:7) and “scattered them over the face of the whole earth” (Gen 11:9).

This heavenly pattern of a chief ruler (Yahweh) with his 70 rulers (the sons of God, Yahweh’s elders) was replicated on earth, first with Moses and the 70 elders of Israel (Exod 24:1, 9; Num 11:16, 24–25) under the Old Covenant and then with Jesus and the 70 disciples (Luke 10:1, 17) under the New Covenant. Jesus sent them out to proclaim the arrival of the King and his kingdom, which brought the demons into submission in Jesus’ name (Luke 10:17).

Let’s return to Psalm 82, which prophesies a day when these rebellious sons of God will die like humans. Where else do we find this theme of God’s future judgment on his rebellious heavenly host?

Job 4:18 tells us that “he charges his angels with error,” likely a reference to the fall of some of his sons in Genesis 6. Peter talks about this Genesis 6 event in 2 Peter 2:4, when he says that “God did not spare angels when they sinned, but sent them to hell (Tartarus), putting them in chains of darkness to be held for judgment.” Jude mentions it, too, when he refers to “the angels who did not keep their positions of authority but abandoned their proper dwelling” whom God “has kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 6).

But what do we make of these wicked sons of God mentioned in Psalm 82? If the fallen sons of God from Genesis 6 were chained up until the day of judgment, who were these sons of God that Yahweh put in charge of the other nations when he divided humankind at Babel in Genesis 10–11?

It seems likely that these sons of God weren’t among those who rebelled in Genesis 6 and were imprisoned. Yahweh appointed them to rule over the nations, keeping Israel as his own inheritance (Deut 4:20; 7:6; 14:2; 26:18–19; 32:8–9; Ps 135:4). Were they morally good beings at that point? I suspect so, but I’m not sure. There was at least one rebellious son of God who was not locked up in chains. Satan, the first rebel, had regular access to God’s presence (Job 1:6–12; 2:1–7; Zech 3:1–2; Rev 12:7–10; cf. Isa 14:12–15; Ezek 28:12–19; Luke 10:18). We don’t know for sure whether the sons of God who ruled over the Gentile nations were loyal to Yahweh initially. While it’s possible that God put them under fallen sons of God as judgment for their rebellion at Babel (Gen 10–11), what we do know is that at some point these heavenly rulers rebelled against Yahweh. This rebellion is what prompted the prophetic judgment of Psalm 82. Is this judgment mentioned anywhere else?

Isaiah 24 mentions a day when “the Lord will punish the powers in the heavens above and the kings on the earth below. They will be herded together like prisoners bound in a dungeon; they will be shut up in prison and be punished after many days. The moon will be dismayed, the sun ashamed; for the Lord Almighty will reign on Mount Zion and in Jerusalem, and before its elders—with great glory” (Isa 24:21–23).

A likely parallel exists in Isaiah 34, where we find another connection between the nations and their rulers: “The Lord is angry with all nations; his wrath is on all their armies [צְבָאָ֑ם]. He will totally destroy them, he will give them over to slaughter. Their slain will be thrown out, their dead bodies will stink; the mountains will be soaked with their blood. All the stars [צְבָ֣א] in the sky will be dissolved and the heavens rolled up like a scroll; all the starry host [צְבָאָ֣ם] will fall like withered leaves from the vine, like shriveled figs from the fig tree” (Isa 34:1–4).

Given that the fallen sons of God of Genesis 6 had already been imprisoned, it seems likely that the fallen sons of God of Psalm 82 are in view here in Isaiah 24 and 34.

Jeremiah 10:11 may similarly prophesy their demise: “These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.”

Daniel 7:9–10 may have this courtroom scene in view when it says, “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened.”

In this future state, believers will receive authority over the nations (Rev 2:26–27) and will execute judgment over these rebellious angels (1 Cor 6:3)—exercising dominion as sons of God in partnership with the Son of God (2 Tim 2:12; Rev 3:21; 5:10; cf. Matt 19:28; Luke 22:28–30). Our glorious destiny as Jesus’ brothers (Rom 8:29; Col 1:18; cf. Matt 12:48–50; John 20:17), whom he proudly presents in the courtroom of heaven as his own (Heb 2:11–13) and defends against Satan’s accusations (John 17:9; Heb 7:25; 1 John 2:1; Rev 12:10; cf. Zech 3:1–2), is wrapped up in his glorious destiny (Isa 52:13; John 17:22–24; Rom 8:17–18; Phil 3:20–21; Heb 2:9; 1 Pet 1:21; 5:1; 1 John 3:2).

God’s rebellious heavenly sons are dethroned and judged; God’s redeemed human sons are enthroned and rule, taking their place (cf. Heb 2:14–16). Those who sought to destroy God’s human family (Gen 3:1–5; 6:1–7; Luke 22:31; John 8:44; 10:10; 1 Pet 5:8; Heb 2:14–15) will themselves die like humans (Ps 82:7; Isa 24:21)—in some sense mediated through the agency (1 Cor 6:3) of those who are elevated to be “like the angels” (Matt 22:30; Mark 12:25) and “sons of God” (Matt 5:9; Luke 20:36; Rom 8:14, 19; 9:26; Gal 3:26; 4:6) who “can no longer die” (Luke 20:36) because they have become “sons of the resurrection” (Luke 20:36), “partakers of the divine nature” (2 Pet 1:4), and conformed to the image of the preeminent, unique Son (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18; Eph 4:24; Col 3:10; 1 John 3:2) with a heavenly, imperishable, immortal, powerful, spiritual, glorious body like his (1 Cor 15:40, 42–44, 52–54; Phil 3:21).

]]> https://philgons.com/2025/04/the-judgment-of-the-sons-of-god-by-the-sons-of-god/feed/ 2 3350 A New Era of Searching the Bible https://philgons.com/2025/02/a-new-era-of-searching-the-bible/ https://philgons.com/2025/02/a-new-era-of-searching-the-bible/#comments Mon, 24 Feb 2025 20:25:50 +0000 https://philgons.com/?p=3327 Today marks a significant milestone in the history of Bible study software—and Bible study more broadly. Keep reading for the historical context or jump straight to the exciting news.

One of the most fundamental aspects of Bible study is searching—finding multiple occurrences of a word, phrase, or lexical pattern to illuminate the meaning of a text.

Table of Contents

Searching the Bible before Bible Software

Prior to Bible software, this kind of pattern finding required countless hours of page flipping or, before the invention of the codex, scroll rolling.

The study of Scripture, which requires finding patterns to illuminate meaning, didn’t start with Bible software. It’s as old as the Bible itself.

Searching the Bible in Bible Times

Ezra

Ezra was a student of Scripture:

For Ezra had devoted himself to the study [דְר֛וֹשׁ from דרשׁ] and observance of the Law of the Lord, and to teaching its decrees and laws in Israel.

Ezra 7:10

Jewish Leaders

The Jewish leaders did Bible study, too, though with blind eyes:

You study [Ἐραυνᾶτε from ἐραυνάω] the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.

John 5:39–40

Berean Jews

So did the Berean Jews, who exemplified the kind of Scripture engagement we should all aspire to:

Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined [ἀνακρίνοντες from ἀνακρίνω] the Scriptures every day to see if what Paul said was true.

Acts 17:11

But searching Scripture in Bible times was practically impossible to do exhaustively due to the accessibility of various texts, the limitations of the medium, and the constraints of time.

Searching the Bible in Church History

It took a major leap forward with the advent of the concordance in the 13th century and the movable type printing press in the 15th century. Together these enabled students of Scripture to benefit from someone else’s painstaking work of scouring the Bible for patterns.

While searching the Bible became easier with concordances and the printing press, it wasn’t until the computer age that searching Scripture was massively unlocked.

Let’s consider how it changed in various stages of the Bible software era.

Searching in Bible Software

In 1982 Bible Research Systems released “The Word Processor,” the first commercial Bible software program, for Apple II. Dozens of programs followed, most of which have since ceased operations. Notable players include Biblesoft / PC Study Bible (1987– ), Online Bible (1987– ), WORDsearch (1987–2020), Quickverse (1991–2002), Logos (1992– ), BibleWorks (1992–2018), Accordance (1994– ), e-Sword (2000– ), and Olive Tree (2001– ).

For more than four decades, Bible software applications have enabled users to search the Bible through lexical or keyword search. Think of lexical search as the digital equivalent to a print concordance—but even better, because it moves beyond single words. It finds all occurrences of a single word, multiple words, or exact phrases.

Lexical search gained wildcards such as ? (love?, which finds love, loves, and loved) and * (love*, which also finds loving) and even regular expressions (special rules for advanced pattern matching) to enable even more robust search capabilities.

More advanced lexical search engines supported inclusion and exclusion (this but not that), proximity (this near that), order (this before that), stemming (love as well as loves, loved, and loving), case matching (god not God), and more.

Take, for example, a search for "Jesus Christ" BEFORE Lord NOT "Lord Jesus Christ", which finds all verses including “Jesus Christ” followed by “Lord” but excludes verses that contain “Lord Jesus Christ.”

Lexical searching is incredibly useful for finding lexical patterns. It’s a precision tool like a razor blade, and it biases toward exactness and exhaustiveness. Unforgiving, it finds only what you specify through a carefully crafted query—no more and no less. The serious student of Scripture will always want to have this tool in his toolbox. In Logos we call this “Precise Search.” It will likely remain the tool of choice for finding an exhaustive list of a precise lexical pattern.

After lexical search came reference search, which enables a more robust kind of pattern matching—dependent, however, on the creation of carefully crafted data sets that supplement a text through careful annotation. Morphological search is the most common example of reference search; others include people, place, things, speech, etc. Over the last two decades, Logos has added dozens of these annotation data sets to the biblical text to open up a myriad of powerful ways to find patterns in Scripture.

For example, a search for person:"Holy Spirit" IN (speaker:Jesus AND addressee:Peter) finds all the references to the Holy Spirit regardless of how he was referred to in the recorded speech of Jesus to Peter. Searches such as this one are very powerful and incredibly difficult to reproduce without all these added references added to the biblical text.

Reference searching represented a major advancement in powerful Bible searching. It opened up a whole new world of relating different layers of text and references to each other. Where does the ESV translate λόγος as something other than word (lemma.g:λόγος NOT INTERSECTS word?)? Where is the imperative of ἀκολουθέω directed to Peter (lemma.g:ἀκολουθέω@V??M INTERSECTS person:Peter)? This all became possible with reference searching.

Beyond the many tens of thousands of hours to create and maintain these data sets, the primary drawback of reference searching from the user’s perspective is how much learning it requires to master what all the data sets are and what the syntax is to invoke them. This makes complex reference searching limited to only more advanced and dedicated users.

A third advancement in search came with relational or functional search. In the early 2000s, syntax search came on the scene, which provided the ability to find words, phrases, and clauses by their function as well as the functional relationships between them. This took search’s power—and complexity—to another level. Logos has both syntax and clause searches, which enable both advanced and intermediate relational searching.

While there’s a place for each of these, the more powerful they’ve gotten the more out of reach they’ve became to the average Bible student. Many have aspired to discover patterns and insights through advanced search, but few have had the time and patience to ascend the learning curve.

For decades people have been longing for a kind of search that could reveal insightful patterns without requiring such a hefty investment in training and above average technical acumen.

Today is that day.

Lexical search is great for finding concrete, specific patterns, but it’s not good at finding abstract concepts that don’t cleanly map to a few repeated expressions. Reference search transcends these lexical limitations, but it requires a nearly endless amount of careful annotation work, a myriad of data sets, and precise and complicated query building. Relational search is good at structural patterns but inaccessible to all but the most advanced users.

Logos and others have made numerous attempts to transcend the limitations of words and overcome the complexity in reference and relational search to enable users to searching by meaning, but none of those attempts proved to be satisfactory. They left users wanting something better.

That has finally changed thanks to the advent of large language models and generative AI in late 2022. This new era of development in information technology has opened the door to bring true semantic search to the Bible. It’s now possible to find highly relevant Bible verses on virtually anything you can conceive of by simply asking in natural human language—no more needing to make a huge investment to learn computerese.

Today Logos is excited to announce a brand new Smart Bible Search. It’s now the default Bible search in our new subscriptions, and a limited-use version is available for free to everyone else. So even if you’re not yet a Logos user or subscriber, you can check it out as make some use of it (as long as you’re signed in and have at least a free account).

There are a number of very practical use cases for Smart Bible Search, and I’m sure our users will uncover many more. I’ve organized a number of examples into groups below to help illustrate how helpful this new kind of search can be.

Vaguely Remembered Bible Verses

One of the best uses for Smart Bible Search is finding verses you don’t know by reference but merely remember some of the ideas rather than specific words or phrases. Just type in what you remember, and Smart Bible Search will typically be able to find what you were looking for.

Questions

Smart Bible Search also excels at conceptual questions, queries that don’t cleanly map to a word or phrase or predictable lexical pattern.

Conceptual Patterns

You don’t have to frame your questions as questions. You can trim out the extra words and just capture the core idea.

Cross References

Another really important use of Smart Bible Search is to find more verses relating to a particular verse in particular ways.

Practical Help

You can also turn to Smart Bible Search for practical help based on how you’re feeling, what you’re struggling with, and help you need to minister to others.

Of course, make sure you’re reading and understanding each passage in its context and not misusing it in ways God didn’t intent. Smart Bible Search isn’t designed to make you a careless handler of Scripture (2 Tim 2:15) but to enable you to spend even more time thinking about what it means and how it applies to your life rather than spending all your time trying to find the right passages.

Concluding Thoughts

Smart Bible Search excels at quickly finding relevant passages of Scripture that relate to some concept that’s not well-suited to a lexical search for a word or phrase, a reference search for a concrete entity, or a relational search for a structural pattern.

Its biggest limitation is that it’s often not exhaustive. If you need a comprehensive set of results, Smart Bible Search might be a great starting point. But you’ll probably need to move to other searches to complete your research.

I don’t advise using it for searches that you can’t easily verify. For example, asking it for all the perfect passive participles in Galatians is probably not a great application—at least not yet. It finds most but not all of them, and it also includes a number of false positives. For queries like that, you should rely on more precise search tools (e.g., morph.g:VRPP IN bible:Galatians). In the future we hope to be able to leverage AI to write that precise queries for you, so you can do precise searching without being required to know and use the strict syntax.

While we take an optimistic view of AI for the church, we apply it very intentionally and carefully, given the sacred nature of studying and teaching the inspired, authoritative, true Word of God. One way we do this is by not using AI to generate the Bible text itself. It provides only the list of references and the relevance order. We use the core components of Logos to render the text, so you know the verses themselves don’t contain hallucinations. Just be sure to interpret each text in its various contexts before concluding that it’s relevant to your query and applicable to your situation.

While Smart Bible Search isn’t perfect, in my opinion it’s the most exciting improvement in Bible search in a long time. It may just be the most impactful innovation in Bible search to date—and the most significant advancement of Logos’s vision to make the world’s most powerful Bible study app that anyone can use.

TRY IT FREE

]]> https://philgons.com/2025/02/a-new-era-of-searching-the-bible/feed/ 8 3327 Responsible Use of AI in Logos https://philgons.com/2025/02/responsible-use-of-ai-in-logos/ Sun, 23 Feb 2025 04:40:15 +0000 https://philgons.com/?p=3323 Common Good magazine interviewed me a couple of months ago on Logos’s use of AI for Bible study and published a revised transcript as “AI within Your Theological Library.”

If you’re interested to better understand how Logos’s theology of technology works itself out practically as we carefully apply advances in information technology in the form of large language models and generative AI to Bible study, I’d encourage you to read it.

AI Within Your Theological Library
AI Within Your Theological Library

Here’s a selection:

We want to help people take thoughtful, cautious steps in using AI primarily in places where it’s safe, which is helping people find information, learn, and then create something from what they’ve learned—rather than creating the outputs for them. We’re focused primarily on information retrieval and ideation rather than content creation.

. . .

Citing the sources for where the ideas in our search synopsis come from—and highlighting the relevant section in the book—is critical to our responsible use of AI, as this allows users to dig in and verify for themselves that these ideas weren’t made up by AI. We’re very explicit about telling users when we’ve used AI to produce results, and we make it clear that the output may not be comprehensive, accurate, or relevant. We encourage our users to use discernment and check the sources for themselves. We see AI as a way to get users pointed in the right direction with access to the most relevant information faster, so they have more time to study—or serve.

It’s worth remembering that human authors are fallible, too. Just because you found it in a book doesn’t mean it’s true. We also need to be responsible and check the sources behind human-generated content. Human authors aren’t inerrant anymore than machines are. One of the things that we try to do in general is encourage people to be like the Berean Jews in Acts 17, who questioned Paul and searched the Scriptures to see if the things he said were true. Don’t take AI’s word for it—or any human author’s, for that matter. Dig in and validate it for yourself.

Read the Article
]]> 3323 A Biblical Theological Framing of Technology https://philgons.com/2024/10/a-biblical-theological-framing-of-technology/ https://philgons.com/2024/10/a-biblical-theological-framing-of-technology/#comments Fri, 18 Oct 2024 18:23:09 +0000 https://philgons.com/?p=3300 The team at Logos asked me to write some thoughts on technology and how we at Logos think about the role of technology in the mission of the church and our for-profit business that exists to “use technology to equip the church to grow in the light of the Bible.”

Many have angst about this new era of large language models and generative AI. While this next wave of innovation brings with it its own set of unique risks and dangers, there are also many opportunities for good. And that has been true of virtually all technological innovation since the beginning of time.

It’s my conviction that the Bible’s timeless message provides us with a strong foundation for building and applying technology in every generation for the good of the church and the glory of God, neither being ignorant of its risks and dangers nor being negligent to put it to productive use in kingdom and gospel work.

A piece entitled “Redeeming Technology: How Technology Fits into God’s Story” appeared on the Logos blog yesterday. In it I briefly trace the theological theme of technology through the overarching good-news story of the Bible and tease out some principles that Christians should be mindful of as they evaluate, use, build, and apply technology.

Followers of this blog may be interested in reading it.

Redeeming Technology: How Technology Fits into God’s Story

An illustration of a hand holding a smartphone with an arrow pointing to the Bible and an arrow pointing from the Bible to the phone, signifying how technology fits in God's story.
Read the article

]]> https://philgons.com/2024/10/a-biblical-theological-framing-of-technology/feed/ 1 3300 What Is the Gospel? How Genesis 12:3 and Galatians 3:8 Open Our Eyes to the Whole-Bible, Whole-World Good News https://philgons.com/2024/09/what-is-the-gospel-how-genesis-12-3-and-galatians-3-8-open-our-eyes-to-the-whole-bible-whole-world-good-news/ https://philgons.com/2024/09/what-is-the-gospel-how-genesis-12-3-and-galatians-3-8-open-our-eyes-to-the-whole-bible-whole-world-good-news/#comments Mon, 16 Sep 2024 00:14:20 +0000 https://philgons.com/?p=3277 It seems like an elementary question with a simple answer. Almost every Sunday school child at gospel-preaching churches knows that the gospel is the good news about Jesus dying on the cross to save sinners through faith so they can be forgiven and have eternal life.

While there’s a beautiful simplicity to the gospel that even a child can understand and savingly believe (Matt 18:3, 6; 19:14), there’s also a depth and multifaceted richness to the gospel that drops the jaws of the inhabitants of the spiritual realm (1 Cor 2:6–10; Eph 3:10–11; cf. 1 Pet 1:12), baffles theologians (1 Pet 1:10–12; cf. Dan 12:8–9; Zech 4:4–6), can’t be exhausted in all the world’s books (cf. John 21:25), and will be an endless source of delight for all eternity (cf. Rev 4:9–10; 5:13; 7:12).

In this post, I’d like to consider some common conceptions of the gospel and then invite you to broaden your horizons beyond these essential elementary truths into depths and glories of the gospel that you might not often enough consider.

NEW: Check out this explainer video generated from this post:

Table of Contents

Gospel Dimensions

A post like this could go in multiple directions. We could explore the gospel through a systematic theological lens as a many-sided diamond with its resplendent glories as seen through the many aspects of God’s planning (covenant of redemption, foreknowledge, predestination, election), accomplishing (substitutionary atonement, propitiation, expiation, redemption, ransom), and applying (union with Christ, regeneration, conversion, justification, adoption, indwelling, sanctification, resurrection, glorification) the good news.

But rather than look at the gospel through a systematic theological lens, I’d like to consider the gospel as part of the unfolding story of the Bible through the lens of what theologians refer to as biblical theology. Biblical theology isn’t a great name for the discipline. It doesn’t mean theology that is biblical or that is sourced from the Bible. All kinds of theological disciplines (systematic, historical, biblical, and practical) strive to be biblical and conform to the teaching of Scripture. The distinctive of biblical theology is that it views the Bible as a unified and progressively unfolding story that has a beginning, middle, and end, and it traces how that story develops throughout its various stages over time with its characters, themes, and subthemes—growing organically from seed to seedling to sapling to fully mature tree.

How does understanding the unfolding plan of God in the history of redemption (in German, heilsgeschichte) help us to understand and appreciate the richness and beauty of the gospel at a macro level? That’s what I aim to introduce in this post.

Common Conceptions of the Gospel

If you were to ask a variety of evangelical churchgoing people what the gospel is, you’d probably mostly get answers that fall into one of these four buckets.

1. John 3:16: The Sunday School Answer

The majority would likely go to John 3:16:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.

John 3:16

For most people, this is the gospel in a nutshell. While the word gospel isn’t present here or in the context, it’s certainly not wrong to see the essence of the gospel message present in this well-known text. To the contrary, I believe there is even greater theological richness in this text than meets the eye, which I’ll come back to later.

2. Romans Road: The Evangelist Answer

Others would turn to the “Romans Road,” which often includes at least the following key verses from Paul’s letter to the believers in Rome:

. . . for all have sinned and fall short of the glory of God . . .

Romans 3:23

For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Romans 6:23

But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.

Romans 5:8

If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.

Romans 10:9

Many a gospel tract—and evangelistic gospel presentation to unbelievers—follows some form of this bad-news-to-good-news storyline.

3. 1 Corinthians 15: The Historical Answer

Another popular explanation of the gospel is found in Paul’s defense of the resurrection in 1 Corinthians 15, where he opens the chapter this way:

Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born. 9 For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me. 11 Whether, then, it is I or they, this is what we preach, and this is what you believed.

1 Corinthians 15:1–11

The historical events of Jesus’ death & burial and resurrection & appearances are central to the gospel message. These pairs manifest a parallelism that’s easy to miss if you’re not looking carefully.

Saving ActEvidence
Negative/Sufferingdeathburial
Positive/Gloryresurrectionappearances
Parallelism in 1 Corinthians 15:3–5ff

These historical events of death and burial, resurrection and appearances further unpack what John 3:16 captures more broadly as the Father’s giving of his unique Son and add further specificity to the details of the Romans Road by adding in the proofs of burial to his death (Rom 5:8) and post-resurrection appearances to his resurrection (Rom 10:9).

4. Faith Alone / Five Solas: The Theological Answer

Theologically minded believers would probably answer with some version of salvation by faith alone. The more advanced might unpack all five solas of the Reformation and talk about justification by grace alone (sola gratia) through faith alone (sola fide) in Christ alone (solus Christus) based on the Word of God alone (sola scriptura) for the glory of God alone (soli Deo gloria) and articulate the nuances of the great exchange, the dual imputation rooted in Christ’s passive (from the Latin passio, meaning suffering) and active obedience, union with Christ, and more.

None of these is a bad answer to the question “What is the gospel?” They’re all good and right. But none is by itself entirely adequate. Each benefits from the others to give a fuller understanding of what the gospel is. However, the burden of this post is to help you see that, even combined, these four perspectives don’t go far enough. They make up only one chapter—to be clear, the most important one—of a much larger story. Significant—even essential—aspects of the gospel are absent or only implicit without getting a 35,000-foot view of the good news spanning all of human history.

The Whole-Bible, Whole-World Gospel

A passage to which few would turn to define or explain the gospel is Genesis 12:

The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. 2 “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”

Genesis 12:1–3

At first glance, you might not recognize the gospel message here. However, Paul makes it clear that this promise to Abram was in fact the gospel:

Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.”

Galatians 3:8

The Gospel as the Salvation of All Nations

In this text, Paul connects and equates three things:

  1. The gospel: “. . . announced the gospel . . .”
  2. Justification of the Gentiles by faith: “. . . that God would justify the Gentiles by faith . . .”
  3. All nations being blessed through Abraham (and his Seed): “All nations will be blessed through you.”

The quoted Greek clause in Galatians 3:8 Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη (“they will be blessed in you, all the nations”) has no exact representation in the Old Testament Greek Septuagint (LXX), but its closest match comes from Genesis 12:3, which is repeated and expanded in Genesis 28:14, when the same gospel promise is given to Jacob with the addition of the phrase καὶ ἐν τῷ σπέρματί σου (“and in your seed”), a reference to the future Messiah’s role as the agent of fulfillment of the promise (cf. Gal 3:16). Paul, however, replaces πᾶσαι αἱ φυλαὶ (“all the tribes”) used in Genesis 12:3 (and 28:14) with πάντα τὰ ἔθνη (“all the nations”) used in Genesis 18:18; 22:18; and 26:4 and drops τῆς γῆς (“of the earth”)—effectively blending both groups of texts together in his paraphrase of this gospel message to Abraham.

Here are the five occurrences of this promise to Abraham and Jacob from the Greek Septuagint:

  • Gen 12:3: ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς (“they will be blessed in you, all the tribes of the earth”)
  • Gen 28:14: ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου (“they will be blessed in you, all the tribes of the earth—and in your seed”)
  • Gen 18:18: ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς (“they will be blessed in him, all the nations of the earth”)
  • Gen 22:18: ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς (“they will be blessed in your seed, all the nations of the earth”)
  • Gen 26:4: ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς (“they will be blessed in your seed, all the nations of the earth”)

See also Acts 3:25, which changes the word order of Genesis 22:18 and 26:4 and substitutes πάντα τὰ ἔθνη (“all the nations”) with πᾶσαι αἱ πατριαὶ (“all the families”), a phrase that doesn’t occur anywhere in the LXX: ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς (“in your seed they will be blessed, all the families of the earth”).

What’s the significance of Paul’s referring to this promise as “the gospel”?

For Paul, understanding the gospel isn’t about understanding merely the historical events of Jesus’ life, death, and resurrection. Those events were, of course, central to the accomplishment of the gospel. But they won’t be adequately appreciated or seen in all their glory if they’re not sufficiently situated in the unified, unfolding, universal good news story of the Bible from Genesis to Revelation. The gospel rightly understood requires going all the way back to at least this gospel promise to Abram and God’s plan to bring his saving blessings to the Gentiles, to all the peoples of the earth—and not merely by inviting the Gentiles to participate in Israel as sojourners by their Torah observance as many Gentiles did under the Old Covenant (Deut 14:21; 23:3; Ezra 10:1–44; cf. Eph 2:12, 19) but by creating a brand new way (Rom 7:6; Heb 10:19–25) into God’s family, by faith (Rom 3:30) and by the Spirit (Eph 2:18), where Jews and Gentiles would be equal members of the one new people of God (1 Cor 12:13; Eph 2:15–18; cf. Rom 3:9, 22, 29; 9:24; 10:12; Gal 3:28; Col 3:11).

This worldwide salvation was his plan from the very beginning, and Israel’s failure to be a light to the Gentile nations (cf. Isa 42:6; 49:6) didn’t throw God a curveball and require him to come up with a plan B but rather perfectly prepared the way for the Messianic seed of Abraham (Gal 3:16), the new Jacob/Israel (Mat 2:15; cf. 3:13–17; 4:1–11), at just the right time (Mark 1:15; Rom 5:6; Gal 4:4; Eph 1:10), to establish his multi-ethnic people through his own twelve sons, the Apostles, producing through their preaching and writing a myriad of spiritual children of Abraham (Rom 9:8; Gal 3:7, 29; cf. Luke 3:8) from every tribe, language, people, and nation (Rev 5:9; 7:9; 11:9; 13:7; 14:6), reversing Babel (Gen 11:1–8; Deut 32:7–9) and reclaiming all the nations as his own inheritance (John 12:32; Acts 2:1–47; cf. Ps 2:8; 82:8), and winning a decisive and unexpected (by them) victory over the evil forces of darkness (Gen 3:15; John 12:31; 16:11; Rom 16:20; 1 Cor 2:6–10; Eph 3:10–11; Col 2:15; Heb 2:14; 1 Pet 1:12; 1 John 3:18; Rev 12:9).

The Backdrop to the Gospel Promise to Abraham

We could, of course, go back even further to the tower of Babel (Gen 11:1–8) and the dividing up of the nations according to the number of the divine sons of God (Deut 32:7–9; בני אלוהים [sons of God] in the Dead Sea Scrolls, which is interpreted as ἀγγέλων θεοῦ [angels of God] in the LXX), which God begins to reclaim en masse at Pentecost through the preaching of the gospel (Acts 2:1–47; cf. John 12:32); back further to the diabolical spiritual attack on God’s human image bearers (Gen 6:1–4; cf. 1 Pet 3:19–20; 2 Pet 2:4–5; Jude 6), leading to the destruction of humanity in the flood (Gen 6:5ff); back still further to the promise of the seed of Eve who would crush the head of the serpent (Gen 3:15; cf. John 12:31; 16:11; Rom 16:20; Col 2:15; Heb 2:14; 1 John 3:18; Rev 12:9), the leader of this spiritual rebellion against Yahweh who tempted Eve in a failed attempt to thwart God’s plan for his human family. But these further dimensions of the whole-Bible gospel are beyond the scope of this post.

Broadening Our View of the Gospel

We, especially North American evangelicals, tend to frame the gospel in very individualistic terms. I’m a sinner. I deserve God’s just wrath. God loves me. God sent his Son to die the death I deserved. If I repent and believe in him, I’ll be saved and have eternal life. While there’s certainly nothing wrong with that personal application of the gospel, the good news is much bigger than me and pertains to much more than my brief time on this earth.

The gospel is the good news about God’s infinitely wise plan to reclaim all the nations as his inheritance—to expand from the nation of Israel, the Mosaic Covenant, and the Law given at Sinai to a multi-ethnic people comprised of every tribe, language, people, and nation in fulfillment of the New Covenant promise, where God writes the law of Christ, the law of love, on our hearts, by dwelling in us as his house and temple by means of the promised Holy Spirit.

Rightly Connecting the Testaments and Covenants

To understand this aeon-spanning, global gospel requires that we grasp how the Old Testament and the New Testament relate in terms of type and antetype, shadow and reality, promise and fulfillment—that we understand the thematic contrasts of Old Testament and New Testament, Old Covenant and New Covenant, temporal and eternal, earthly and heavenly, Sinai and Zion, Levitical priesthood and Melchizedeken priesthood, Old Jerusalem and New Jerusalem, old ethnic Israel and new spiritual Israel, Jacob and his twelve and Jesus and his twelve, physical circumcision and spiritual circumcision, creation and new creation, old man and new man, old age and new age, Hagar and Sarah, Moses and Jesus, external and internal, physical and spiritual, flesh and Spirit, slavery and freedom, law and grace, law and gospel, works and faith.

The gospel is deeply connected to a proper understanding of the Abrahamic covenant, the Old (Mosaic, Sinaitic) Covenant, and the New Covenant and how they relate, where the Abrahamic covenant was a precursor to the New Covenant—with the latter continuing, fulfilling, and expanding the former—while the Old Covenant, the Sinaitic Covenant, the Mosaic Covenant was temporary and preparatory (2 Cor 3:7–8, 11, 13; 5:17; Gal 3:15–4:11; Heb 7:12, 18–19; 9:10; 10:9), what some theologians have referred to as a parenthesis between the Abrahamic promises and their New Covenant fulfillment in Jesus the Messiah.

Conclusion

So next time someone asks you what the gospel is, instead of answering with merely John 3:16, the Romans Road, 1 Corinthians 15:3–8, or the Five Solas, consider answering with Genesis 12:3 and Galatians 3:8 and helping others gain a whole-Bible, whole-world perspective on the good news of Jesus Christ.

The gospel is the good news of God’s plan and promise to bring his saving blessings to all the nations through Abraham’s Seed, Jesus, the Messiah.

In my next post, God willing I’ll explore some of the predominant theological errors that arise when this relationship between the testaments and covenants is misunderstood, and in the following post I’ll explore what I believe is the most important theological key for unlocking their proper connection.

]]> https://philgons.com/2024/09/what-is-the-gospel-how-genesis-12-3-and-galatians-3-8-open-our-eyes-to-the-whole-bible-whole-world-good-news/feed/ 2 3277 The Eternal Promise of Eternal Life: The Covenant of Redemption in Titus 1:2 https://philgons.com/2022/04/the-eternal-promise-of-eternal-life-in-titus-1-2/ Fri, 08 Apr 2022 13:00:00 +0000 https://philgons.com/?p=3197 Titus 1:2
Titus 1:2

Our church is studying Titus on Sunday mornings, and our family happens to be working through Titus right now in our regular Bible time together, too. We’ve be making our way through the New Testament over the last few years, slowly reading through a portion of Scripture and looking for patterns and major themes and discussing anything that stands out. During a recent family Bible time, something in the opening few verses piqued my curiosity, which I’d never deeply considered before. As with most fruitful study, it began by asking a question and then led into digging deeper in Logos.

Here’s how Paul opens his letter to Titus:

Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect and their knowledge of the truth that leads to godliness—2 in the hope of eternal life, which God, who does not lie, promised before the beginning of time, 3 and which now at his appointed season he has brought to light through the preaching entrusted to me by the command of God our Savior.

Titus 1:1–3

NEW: Check out this explainer video generated from this post:

Table of Contents

A Question

The core idea that caught my attention is that God promised eternal life before the beginning of time.

On the surface that may not seem significant. The Bible often talks about God’s eternal plan of salvation (e.g., Mat 25:34; Rom 8:28–30; 1 Cor 2:7; Eph 1:4; 2 Thess 2:13 [variant]; 2 Tim 1:9; Rev 13:8; 17:8). But the wording here in Titus 1:2 is unique, and it prompted a question for me about the one(s) to whom this promise was made. If the recipients of eternal life—God’s elect (1:1), we who would believe through the preaching of the gospel “at his appointed season”—didn’t yet exist “before the beginning of time,” to whom did God make this promise?

Promises generally have five components: (a) the promisor (i.e., the one who makes the promise), (b) the promisee (i.e., the one to whom the promise is made), (c) the content of the promise itself (i.e., what the promisor commits to the promisee to do), (d) the beneficiary (i.e., the one who benefits from the promise), and (e) the condition (i.e., what, if anything, must happen before the promisor is obligated to fulfill the promise).

In most promises the promisee and the beneficiary are the same. I promised my son [promisee] that I would take him [beneficiary] to Florida to catch lizards (which he hasn’t forgotten about!). But that’s not always the case. I can promise my wife [promisee] that I’ll help our daughter [beneficiary] with her math homework.

While a cursory reading might lead us to think that the promisees and the beneficiaries are the same, it seems more likely that they are separate groups. Why? Because believers are the beneficiaries of the promise of eternal life but didn’t yet exist when the promise was made “before the beginning of time.” Now, God’s relationship to time is different from ours, and it’s possible that in some way he could have made the promise to us. But a more natural interpretation may exist. If it does, we should prefer it.

Since Paul doesn’t give us any hints in the immediate context, we need to look elsewhere for clues, starting as close to Titus as we can.

Pastoral Parallels

2 Timothy 1:9–10

My mind first went to 2 Timothy 1:9–10:

He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, 10 but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.

2 Timothy 1:9–10

While this passage doesn’t specifically mention the eternal promise, it does parallel Titus 1:2–3 in two key ways: (1) it roots our salvation in eternity and uses the exact same Greek phrase, πρὸ χρόνων αἰωνίων (“before the beginning of time”), which occurs only in these two passages in the New Testament; and (2) it contrasts the eternal and temporal aspects of our salvation: when salvation was purposed and promised and when it was revealed and brought to light.1

PassageEternalTemporal
Titus 1:2–3“before the beginning of time”“now at his appointed season”
2 Tim 1:9–10“before the beginning of time”“it has now been revealed”
Comparison of Titus 1:2–3 and 2 Timothy 1:9–10

While this is an important pastoral parallel, it doesn’t shed much light on the question about the promisee of the eternal promise of eternal life. So we need to keep looking for clues.

2 Timothy 1:1

A second noteworthy parallel occurs in Paul’s opening to 2 Timothy, where he refers again to the promise of life:

Paul, an apostle of Christ Jesus by the will of God, in keeping with the promise of life that is in Christ Jesus,

2 Timothy 1:1

What’s significant in this case is how he roots the promise in Christ. While it doesn’t explicitly state to whom the promise was made or when it was made, it does give us a clue as to Christ’s centrality in the promise.

While it’s possible that Paul has in mind the promise of eternal life in the history of redemption to those who believe (cf. Jam 1:12; 1 John 2:25), it wouldn’t be surprising if Paul has the same timeframe in mind as Titus 1:2, especially since just eight verses later (in 2 Tim 1:9) he’s considering the grace that was given to us in Christ “before the beginning of time.”

So putting both pastoral parallels together makes a strong case for seeing one eternal purpose and promise before the beginning of time now fulfilled in time through the incarnation, life, death, and resurrection of Jesus.

Next, my mind went to the theme of those given by the Father to the Son.

Those Given by the Father to the Son

John’s Gospel mentions four times a group given by the Father to the Son—twice in chapter 6 (vv. 37 and 39) and twice in chapter 17 (vv. 2 and 24). This expression also occurs once in Hebrews (in 2:13).

All those the Father gives me will come to me, and whoever comes to me I will never drive away.

John 6:37

And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day.

John 6:39

For you granted him authority over all people that he might give eternal life to all those you have given him.

John 17:2

“Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

John 17:24

In bringing many sons and daughters to glory, it was fitting that God, for whom and through whom everything exists, should make the pioneer of their salvation perfect through what he suffered. 11 Both the one who makes people holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers and sisters. 12 He says, “I will declare your name to my brothers and sisters; in the assembly I will sing your praises.” 13 And again, “I will put my trust in him.” And again he says, “Here am I, and the children God has given me.” 14 Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil—15 and free those who all their lives were held in slavery by their fear of death. 16 For surely it is not angels he helps, but Abraham’s descendants. 17 For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. 18 Because he himself suffered when he was tempted, he is able to help those who are being tempted.

Hebrews 2:10–18

Those given by the Father to the Son will (a) come to Jesus and not be driven away (John 6:37), (b) receive eternal life (John 17:2), (c) not be lost but be raised up at the last day (John 6:39), and (d) will be with Jesus and see his glory (John 17:24). Jesus became a man precisely to rescue his human children, given to him by the Father, from the power of Satan and death (Heb 2:14–15).

In these passages we have two meaningful connections to Titus 1:2: (1) this giving of a people by the Father to Jesus points to a pre-temporal gift, since it was the reason for the incarnation and death of Jesus (John 6:39; Heb 2:14–15, 17), which were planned before creation (cf. 1 Pet 1:20); and (2) the goal of this gift was eternal life with the Triune God (John 17:24), which was also the content of the eternal promise in Titus.

This suggests, then, that the eternal promise of eternal life in Titus 1:2 may have been a promise made by the Father to the Son to give eternal life to the ones the Father had given to him and sent him to come to earth to rescue.

Titus 2:14 calls the ones he died to save “a people that are his very own.” These are ones Matthew 1:21 says he came to save from their sins.

The Covenant of Redemption

Theologians have discussed this pre-temporal agreement between the Father and the Son in terms of the covenant of redemption (or in Latin the pactum salutis), the “eternal covenant” (Heb 13:20), or the “counsel of peace” (Zech 6:13).

Wayne Grudem defines it as “the agreement between the members of the Trinity in which each agreed to fulfill his respective role to accomplish the salvation of human beings.” Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2020), 1,504.

Donald McKim defines it as the “theological description of the agreement between God the Father and God the Son to provide for the salvation of sinful humanity by Christ’s death on the cross.” Donald K. McKim, The Westminster Dictionary of Theological Terms, 2nd ed., rev. and exp. (Louisville, KY: Westminster John Knox Press, 2014), 72.

Searching with Logos

I wondered if other interpreters made this same connection in Titus 1:2, so I decided to survey several commentaries. To my surprise, they all completely glossed over the identity of the promisee. They didn’t even ask the question of the one to whom God made his promise, let alone attempt to provide an answer.

Since I have more than 100 commentaries on Titus, surveying them one at a time wasn’t feasible. Instead, I decided to run some searches in Logos to see if anyone makes this connection between Titus 1:2 and the covenant of redemption.

“Covenant of Redemption” in Discussions of Titus 1:2

First, I searched my commentaries for references to the covenant of redemption within discussions of Titus 1:2 with this query:

("covenant of redemption" OR "pactum salutis" OR "eternal covenant" OR "counsel of peace" OR "covenant of peace") WITHIN {Milestone <Titus 1>}

This returned eight commentators who in their comments on Titus 1:2 made the same connection I did.

David Dickson (1583–1663)

Scottish theologian David Dickson (1583–1663) made this observation:

That the original of this truth is most ancient, inasmuch as God has promised eternal life, not only in the beginning of the world, preaching it to our first parents in paradise, but also covenanting with his Son (designed to be our mediator) about it before the world was made, in the covenant of redemption.

Lee Gatiss, Bradley G. Green, and Timothy George, eds., 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon: New Testament, vol. XII, Reformation Commentary on Scripture (Downers Grove, IL: IVP Academic, 2019), 270.

A. C. Hervey (1808–94)

(3) The age of this promise. “Before eternal times.” (a) This is not merely before the times of the world, or (b) before the world began, (c) but really in the eternity past; because the reference is not to the covenants of Adam or Abraham, but to the covenant of redemption in Christ before the foundation of the world (2 Tim. 1:9–11). The apostle does not merely say that the promise of eternal life was the result of a Divine purpose fixed from eternity, but that it was made from eternity to believers, because it was made to Christ, whose members they are. It is impossible to understand the meaning of these words without reference to the federal transaction between the Father and the Son (Zech. 6:13). This was the very “promise of life in Christ Jesus” of which the apostle speaks to Timothy (2 Tim. 1:1).

H. D. M. Spence-Jones, ed., “Titus,” in The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 6.

William Graham (1810–83)

Similarly, Irish presbyterian commentator William Graham (1810–83) comments,

Doddridge is right in referring the promise here, not to the covenants of Adam or Abraham, but to the covenant of redemption in Christ before the world began, (2 Tim. 1:9–11.) This ancient love of God is very dear to the saints, for it shews them the foundation on which they are to rest, and the strength of that Divine affection which continued so long, surmounted so many difficulties, and finally secured the everlasting welfare of its objects.

William Graham, A Practical and Exegetical Commentary on the Epistle to Titus (London: J. Nisbet & Co., 1860), 14.

William Hendriksen (1900–82)

William Hendriksen (1900–82) develops this connection at length:

Just as God’s grace was given to us in Christ Jesus “before times everlasting” (2 Tim. 1:9), so also everlasting life was promised “before times everlasting.” Before the ages began to roll along in their never-ending course, that is, “before the world began” (A.V.), hence “from eternity,” the grace was given and the life was promised. When God decides to call into being a people for his own possession, the fulfilment of this decree is so certain that the grace which they will receive can be spoken of as having been already given, just as the life is described as having been already promised. Besides, strictly speaking, the text does not say, “God promised to them,” but simply, “God promised.” Nevertheless, the context (see verse 1) definitely implies that it is for the benefit of the elect out of Jews and Gentiles that this promise is made. That in the covenant of redemption from eternity such a promise (of the Father to the Son in the interest of all the elect) was actually made is clearly implied in the fact that believers are viewed as “given” to Christ by the Father, in order that they may inherit life everlasting in its most glorious manifestation (John 17:6, 9, 24; cf. also Ps. 89:3, based on 2 Sam. 7:12–14; cf. Heb. 1:5). Note especially John 17:24, “Father, I desire that they also, whom thou hast given me, be with me where I am, in order that they may gaze on my glory which thou hast given me, for thou lovest me before the foundation of the world” (John 17:24).

William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 341.

John MacArthur (1939– )

The plan of redemption for sinners did not come after men fell but before man was even created. The Father showed His perfect love to the Son (cf. John 17:23–24, 26) by promising Him a redeemed humanity who would serve and glorify Him forever.

John F. MacArthur Jr., Titus, MacArthur New Testament Commentary (Chicago: Moody Press, 1996), 11.

Richard D. Phillips (c. 1960– ) and Daniel M. Doriani (1953– )

Richard D. Phillips (c. 1960– ) and Daniel M. Doriani (1953– ) comment,

When we turn back to Titus 1:2, we find a curious note that Paul adds about God’s saving promises. We have the hope of eternal life, which God promised “before the ages began.” So far, we have considered the promises that God makes to us in the Bible. But to whom in eternity past did God promise our salvation? There can be only one answer: that God the Father promised our salvation to Jesus Christ, his eternal Son. This pre-creation promise points out that before God even made the heavens and the earth, the persons of the Trinity possessed a plan that involved the salvation of those who would belong to Jesus through faith.

This assertion raises the question: does the Bible present clear evidence that there existed a plan between the Father, Son, and Holy Spirit that ensures the salvation of those who believe God’s Word? One positive answer is found here in Titus 1:2, with God’s pre-creation promise on which we ground our hope. . . . Hebrews 13:20 concurs, stating that believers are blessed “by the blood of the eternal covenant.”

These statements indicate that in eternity past, the divine Father and Son mutually agreed that Jesus would willingly die for the forgiveness of his people. Theologians refer to this agreement as the covenant of redemption.

Daniel M. Doriani and Richard D. Phillips, 2 Timothy & Titus, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2020), 139–140.

David Platt (1979– ), Daniel L. Akin (1957– ), and Tony Merida (c. 1970– )

David Platt (1979– ), Daniel L. Akin (1957– ), and Tony Merida (c. 1970– )

Some theologians see in verse 2 an allusion to what is called “the covenant of redemption” whereby the Father showed His love for His Son by promising Him a redeemed people who would love, serve, and glorify Him forever (cf. John 6:37, 40; 17:23–24, 26). However, to complete the picture we must add that the Son showed His love for the Father by becoming the Lamb who was slain before the foundation of the world (1 Pet 1:19–20) and that the entire plan of redemption was an eternal promise made to sinful humanity as a demonstration of God’s love for us. Our salvation is no afterthought with God. He planned it down to the last detail a long time ago. Our security and confidence in the Lord rest not only in His witness; they also rest on His word.

David Platt, Daniel L. Akin, and Tony Merida, Exalting Jesus in 1 & 2 Timothy and Titus (Nashville, TN: Holman Reference, 2013), Titus 1:2.

Denny Burk (c. 1976– )

Finally, Denny Burk (c. 1976– ) gives a brief passing mention:

The “promise” in Titus 1:2 is probably referring to the same purpose of grace that Paul spoke of in 2 Timothy 1:9. “Before the ages began,” God promised through his Son Jesus to purchase a people for himself and to give them eternal life. Thus this would seem to be a reference to the pre-creation intratrinitarian counsels of God, perhaps even to the so-called covenant of redemption.

Denny Burk, “Titus,” in Ephesians–Philemon, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XI, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 501.

“Covenant of Redemption” Near Mentions of Titus 1:2

I was surprised to find only eight references in my commentaries, so I broadened my search to my entire library with this query:

("covenant of redemption" OR "pactum salutis" OR "eternal covenant" OR "counsel of peace" OR "covenant of peace") WITHIN 50 WORDS <Titus 1>

This turned up many more who made this connection in various theological works.

Thomas Brooks (1608–80)

Puritan Thomas Brooks (1608–80) made the connection this way:

The covenant of redemption betwixt God and Christ secures the covenant of grace betwixt God and believers; for what God promises to us, he did, before the foundation of the world, promise to Jesus Christ, Titus 1:2; and therefore, if God the Father should not make good his promises to his saints, he would not make good his promises to his dearest Son, which for any to imagine would be high blasphemy. God will be sure to keep touch with Jesus Christ; and therefore we may rest fully assured that he will not fail to keep touch with us.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 5 (Edinburgh: James Nichol, 1867), 351.

John Owen (1616–83)

John Owen (1616–83) observed,

This counsel of peace was originally between Jehovah and the Branch, (Zech. 6:13,) or the Father and the Son—as he was to be incarnate. For therein was he “fore-ordained before the foundation of the world;” (1 Pet 1:20;) viz., to be a Saviour and a deliverer, by whom all the counsels of God were to be accomplished; and this by his own will, and concurrence in counsel with the Father. And such a foundation was laid of the salvation of the church in these counsels of God—as transacted between the Father and the Son—that it is said, that “eternal life was promised before the world began:” Tit. 1:2.

John Owen, The Works of John Owen, ed. William H. Goold, vol. 1 (Edinburgh: T&T Clark, 1862), 56.

Thomas Manton (1620–77)

Thomas Manton (1620–77) put it succinctly,

The promise of God, which cannot fail: Tit. 1:2, ‘The hope of eternal life, which God that cannot lie hath promised before the world began.’ He promised it to Christ in the covenant of redemption, and he hath promised it to us in the covenant of grace; that before time, this in time.

Thomas Manton, The Complete Works of Thomas Manton, vol. 12 (London: James Nisbet & Co., 1873), 210.

And elsewhere,

The covenant of grace is founded upon the covenant of redemption, which was made between God and Christ; so that God is not only engaged to us, but engaged to Christ; so some expound that text, Titus 1:2, ‘In hope of eternal life, which God that cannot lie, promised before the world began;’ and 2 Tim. 1:9, ‘According to his own purpose and grace, which was given us in Christ Jesus before the world began.’

Thomas Manton, The Complete Works of Thomas Manton, vol. 14 (London: James Nisbet & Co., 1973), 301.

John Flavel (1627–91)

John Flavel (1627–91) put it pointedly,

In the covenant of redemption he made with God concerning us before this world had a being; for such covenants and promises did really pass betwixt him and the Father before all time, or else I know not how to understand that scripture, Tit. 1:2. “In hope of eternal life, which God, that cannot lie, promised before the world began.” To whom could that promise be made but unto Christ, which bears date before the creation? What else can this mean but the covenant of redemption made betwixt the Father and the Son?

John Flavel, The Whole Works of the Reverend John Flavel, vol. 4 (London: W. Baynes and Son, 1820), 114.

Stephen Charnock (1628–80)

Stephen Charnock (1628–80), too, articulates this connection:

This covenant of redemption is the ground of our hope and faith: Titus 1:2, ‘In hope of eternal life, which was promised before the world began.’ The hope believers have of eternal life springs up originally from that promise made by the Father to the Son before the foundation of the world; for the promises of the covenant of grace were included in this covenant of redemption; and to be made good when Christ made the conditions on his part in that covenant good. In this agreement, then, God was in Christ reconciling the world.

Stephen Charnock, The Complete Works of Stephen Charnock, vol. 3 (Edinburgh: James Nichol, 1864–1866), 376–7.

Robert Dabney (1820–98)

Robert Dabney (1820–98) aptly makes the distinction between the promisee and the beneficiaries:

The Scriptural proof of such an immanent, eternal transaction between the Father and Son, is the following: First. Inferentially, Eternal life was not only purposed to be bestowed, but, “promised, before the world began”—Tit. 1:2. To whom? for man did not yet exist? To Christ, for believers.

R. L. Dabney, Syllabus and Notes of the Course of Systematic and Polemic Theology, 2nd ed. (St. Louis: Presbyterian Publishing Company, 1878), 432.

Lewis Sperry Chafer (1871–1952)

Dispensational theologian Lewis Sperry Chafer (1871–1952) acknowledges the reasonability and inevitability of such a connection:

The Covenant of Redemption (Titus 1:2; Heb. 13:20) into which, it is usually thought by theologians, the Persons of the Godhead entered before all time and in which each assumed that part in the great plan of redemption which is their present portion as disclosed in the Word of God. In this covenant the Father gives the Son, the Son offers Himself without spot to the Father as an efficacious sacrifice, and the Spirit administers and empowers unto the execution of this covenant in all its parts. This covenant rests upon but slight revelation. It is rather sustained largely by the fact that it seems both reasonable and inevitable.

Lewis Sperry Chafer, Systematic Theology, vol. 1 (Grand Rapids, MI: Kregel Publications, 1993), 42.

“Promise” and “Christ” in Discussions of Titus 1:2

Finally, I went back to my commentaries and looked for others who made the connection between Christ and the promise (without mentioning the covenant of redemption) by running this search:

(promise WITHIN 10 WORDS (Jesus, Christ, Son)) WITHIN {Milestone <Titus 1:1–3>}

This search returned a few other commentators who explicitly identify the promisee as Christ.

John Wesley (1703–91)

In hope of eternal life—The grand motive and encouragement of every apostle and every servant of God; which God promised before the world began—To Christ our head.

John Wesley, Explanatory Notes upon the New Testament, 4th American ed. (New York: J. Soule and T. Mason, 1818), 577.

John Nelson Darby (1800–82)

“Promised before the world began” is a remarkable and important expression. . . . Our portion in life existed before the foundation of the world, not only in the counsels of God, not only in the Person of the Son, but in the promises made to the Son as our portion in Him. It was the subject of those communications from the Father to the Son, of which we were the objects, the Son being their depositary.

J. N. Darby, Synopsis of the Books of the Bible: Colossians to Revelation. (Bellingham, WA: Logos Bible Software, 2008), 241.

Hezekiah Harvey (1821–93)

Promised before eternal times—as “chosen in Christ before the foundation of the world” (Eph. 1:4), God gave the elect, in solemn promise, to Christ as his redeemed people and as co-inheritors with him of eternal life. (John 6:39; 10:29; 17:2, 6, 8, 11.) This promise, made to Christ in eternity is assured by the unchanging faithfulness of God; and resting on it as an absolute certainty, the apostle prosecuted his apostolic work, and to that promise directed the faith and hope of men.

Hezekiah Harvey, Commentary on the Pastoral Epistles, First and Second Timothy and Titus; and the Epistle to Philemon, ed. Alvah Hovey, American Commentary on the New Testament (Philadelphia: American Baptist Publication Society, 1890), 127–128.

George Whitefield Clark (1831–1911)

The promise is that which the Father made to the Son, the future Redeemer, in eternity; and repeated and enunciated through prophets in time (Rom. 16:25; 1 Cor. 2:7).

George Whitefield Clark, Galatians, Ephesians, Philippians, Colossians, I. and II. Thessalonians, I. and II. Timothy, Titus, and Philemon: Commentary, Clark’s Peoples Commentary (Philadelphia: American Baptist Publication Society, 1903), 463–464.

Joseph Exell (1849–1910)

God, he tells us, who cannot lie, made a certain promise before the world began. Not, observe, formed a purpose merely. We know well, indeed, from many a scripture, that He formed a purpose. But the apostle says that He did more,—that He made a promise—and to this belongs the special character under which he presents the adorable God here, “God that cannot lie.” But to whom was the promise made? It could only be to the Son of God, our Lord Jesus Christ.

Joseph S. Exell, The Biblical Illustrator: Second Timothy–Titus, Philemon, vol. 2 (Edinburgh: Fleming H. Revell Company, n.d.), 16.

Tim Chester (c. 1970– )

Tim Chester (c. 1970– ) says succinctly,

Paul says eternal life was “promised before the beginning of time” (v 2). To whom did God make this promise? Who was around to hear a promise made before time began? . . . God the Father made a promise to his Son. He promised him a bride. He promised him you.

Tim Chester, Titus for You, ed. Carl Laferton, God’s Word for You (The Good Book Company, 2014), 22–3.

Conclusion

This insight about God’s eternal promise to the Son to give him a people and to give them eternal life through the incarnation, death, and resurrection of the Son wasn’t new with me. It’s been observed by many theologians and commentators for hundreds of years.

What started as a simple curiosity turned into a fruitful study and a new dimension of delight in the eternal certainty of our salvation. As you work through Scripture, make sure you pause to ask questions and take the time to explore your curiosities, even if you find many others don’t. There’s often a rich insight waiting to be mined to strengthen your faith and encourage your heart if you’ll look for it and make use of tools like Logos to uncover it.

  1. See also, 1 Peter 1:20, where Peter says of Christ, “He was chosen before the creation of the world, but was revealed in these last times for your sake.”
]]> 3197 Watch The Gospel of John Movie for Free https://philgons.com/2021/04/watch-the-gospel-of-john-movie-for-free/ https://philgons.com/2021/04/watch-the-gospel-of-john-movie-for-free/#comments Sun, 04 Apr 2021 16:14:11 +0000 https://philgons.com/?p=3127 The Gospel of John (2003) is my all-time favorite Bible movie. It’s a 3-hour dramatic presentation of the text of John’s Gospel almost verbatim1 from the Good News Bible (also known as the Good New Translation and Today’s English Version). It’s unusually high quality for Christian cinematic productions, and you can’t get much more faithful than the words of Scripture. It also helps that John’s Gospel is my favorite portrayal of the life of Jesus.

We used to watch it over the Good Friday / Resurrection Sunday weekend back when DVDs where still a thing. I just learned this week that it’s available for free as The Life of Jesus on YouTube. It’s also available with Amazon Prime both as The Gospel of John and as The Life of Jesus.

The Gospel of John as The Life of Jesus on YouTube

We watched portions of it earlier this week, and we’re planning to watch the whole thing this afternoon as a family and make it part of our annual Holy Week celebration again.

I highly recommend it to you. When you watch it, keep a Bible close by. I can guarantee you’re going to ask on multiple occasions, “Is that in the Bible?” There’s something about seeing Scripture acted out that makes details stand out you might otherwise gloss over and miss.

He is risen!

  1. They occasionally substitute a word for a synonym and drop the “and ______ said” before someone speaks. I don’t think they add anything that’s not in the text of John’s Gospel.
]]> https://philgons.com/2021/04/watch-the-gospel-of-john-movie-for-free/feed/ 1 3127 5 Ways You Shouldn’t Try to Be Like Jesus https://philgons.com/2021/02/5-ways-you-shouldnt-be-like-jesus/ https://philgons.com/2021/02/5-ways-you-shouldnt-be-like-jesus/#comments Sun, 21 Feb 2021 14:00:00 +0000 https://philgons.com/?p=3108 One of the most common ways people relate to Jesus is by seeing him as an example to follow. This idea is captured in the popular modern phrase “What would Jesus do?” or in the acronym WWJD. Even many non-Christians recognize Jesus as a positive moral example. While it’s not the primary way we should relate to Jesus—relating to him as creator, sustainer, and redeemer is—following his example is thoroughly biblical.

However, I recently had a discussion with someone who said something like this: “I’m a follower of Jesus. If Jesus obeyed the law, then so will I.” While it sounds biblical on the surface, it’s misguided. In this post, I’d like to briefly survey what the Bible teaches about being like Jesus and then offer some cautions against an overly simplistic approach to trying to be like Jesus, where we try to follow him in ways we were never meant to. Those who reason this way have the best of intentions, but rather than honor Jesus they may dishonor him.

The Call to Be Like Jesus

The Bible is full of explicit and implicit, direct and indirect, calls to be like Jesus.

Be Like Jesus

Jesus and the apostles call Christians to be like Jesus in his selflessness, humility, service, love for others, purity, and willingness to suffer.

Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. 15 I have set you an example that you should do as I have done for you. 16 Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them.

John 13:14–17

“A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this everyone will know that you are my disciples, if you love one another.”

John 13:34–35
John 13:34

Follow my example, as I follow the example of Christ.

1 Corinthians 11:1

Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. 1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

Ephesians 4:32–5:2

Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church—30 for we are members of his body. 31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” 32 This is a profound mystery—but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.

Ephesians 5:25–33

In your relationships with one another, have the same mindset as Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be used to his own advantage; 7 rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!

Philippians 2:5–8

You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia.

1 Thessalonians 1:6–7

To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

1 Peter 2:21

Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin.

1 Peter 4:1

But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.

1 Peter 4:13

Whoever claims to live in him must live as Jesus did.

1 John 2:6

Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is. 3 All who have this hope in him purify themselves, just as he is pure.

1 John 3:2–3

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters.

1 John 3:16

This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.

1 John 4:17

These are those who did not defile themselves with women, for they remained virgins. They follow the Lamb wherever he goes. They were purchased from among mankind and offered as firstfruits to God and the Lamb.

Revelation 14:4

We could add to this list the 22 places where Jesus says some form of “Follow me” (Mt 4:19; 8:22; 9:9; 10:38; 16:24; 19:21, 28; Mk 1:17; 2:14; 8:34; 10:21; Lk 5:27; 9:23, 59; 14:27; 18:22; Jn 1:43; 8:12; 10:27; 12:26; 21:19, 22), which implies both obeying his teaching and following his example.

Be Like God

Several texts call believers to be like God. Since Jesus is God (Is 9:6; Mt 1:23; Jn 1:1, 18; 8:58; 10:30; 20:28; Ro 9:5; Php 2:6; 1 Ti 3:16; Tt 2:13; Heb 1:3, 8; 2 Pe 2:1; 1 Jn 5:20; Re 1:17; 2:8; 22:13) and manifests what God is like (Jn 1:1, 18; 8:19; 12:45; 14:7, 9; 2 Co 4:4; Col 1:15; Heb 1:3), these texts are indirect calls to be like Jesus.

I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves along the ground. 45 I am the LORD, who brought you up out of Egypt to be your God; therefore be holy, because I am holy.

Leviticus 11:44

Speak to the entire assembly of Israel and say to them: “Be holy because I, the LORD your God, am holy.”

Leviticus 19:2

Consecrate yourselves and be holy, because I am the LORD your God.

Leviticus 20:7

Be perfect, therefore, as your heavenly Father is perfect.

Matthew 5:48

Be merciful, just as your Father is merciful.

Luke 6:36

Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. 1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

Ephesians 4:32–5:2

Do everything without grumbling or arguing, 15 so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.”

Philippians 2:14–15a

But just as he who called you is holy, so be holy in all you do; 16 for it is written: “Be holy, because I am holy.”

1 Peter 1:15–16

The theological concepts of (1) being in the image of God (imago dei), (2) being God’s children, God’s sons and daughters, (3) our union with Christ, and (4) theosis all imply likeness to God, and the many texts for each of these could be added to this list. But this is sufficient to demonstrate that believers are called to be like Jesus, who is like God.

Be Like Other Believers

Numerous texts also call us to follow the example of other believers as they are following the example of Christ. So, these texts, too, are indirect calls to be like Jesus.

Therefore I urge you to imitate me.

1 Corinthians 4:16

Follow my example, as I follow the example of Christ.

1 Corinthians 11:1

I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong.

Galatians 4:12

Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do.

Philippians 3:17

Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

Philippians 4:9

You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia.

1 Thessalonians 1:6–7

For you yourselves know how you ought to follow our example. We were not idle when we were with you, 8 nor did we eat anyone’s food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you.

2 Thessalonians 3:7–8

Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity.

1 Timothy 4:12

We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. 12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Hebrews 6:12

Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

Hebrews 13:7

Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock.

1 Peter 5:2–3

Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God.

3 John 11

So, it’s clear that believers should be like Jesus. But that’s not the full story.

Ways We Shouldn’t Try to Be Like Jesus

It would be a mistake, though, to conclude that we should try to be like Jesus in everything he did. There are at least five ways we shouldn’t try to follow Jesus’ example—at least not exactly and without acknowledging Jesus’ uniqueness.

1. As the supernatural, divine, unique Son of God

Jesus was and is the unique, divine, co-equal Son of God. He is the unique (μονογενής) Son (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9) and the preeminent one (πρωτότοκος) over all creation (Col 1:15, 18; Rom 8:29; Heb 1:6; 12:23; 1:5). As such, he possessed unique attributes, privileges, and relationships that belong to him alone.

We can’t and shouldn’t attempt to be like him in the ways that he is uniquely God. Theologians have called these God’s incommunicable attributes. Being like Jesus doesn’t include being like him in his sovereignty and immutability, for example. Our response to his incommunicable attributes should be awe, worship, and trust not imitation.

2. As the promised Messiah

Jesus was the one the Old Testament promised and anticipated, whom the faithful people of God longed for and so desperately needed. He was the prophet like Moses (Deut 18:15, 18; John 6:14; 7:40; cf. John 1:21, 25), the better priest after the order of Melchizedek (Ps 110:4; Heb 5:6, 10; 6:20; 7:11, 15, 17), and the better king in the line of David (Acts 2:25–36; 13:22–23, 32–39; 15:14–18; Rom 1:3; 2 Tim 2:8; Rev 5:5; 22:16). As prophet he would represent God to man, revealing God and his will to the world. As priest he would bring man to God, dealing with their sin and representing them before him through atonement and intercession. As king he would rule in the hearts of his people and reign over all things for their good.

What Jesus did and continues to do in each of these Messianic functions he alone could do. We cannot be what Jesus is in these ways. While Jesus invites us in to participate with him in each of these mediatorial functions (prophets: Mat 5:14; 28:18–20; Acts 2:17–18; 1 Pet 4:10–11; priests: Exod 19:6; Isa 61:6; Mat 16:19; 18:18; John 20:23; 1 Pet 2:5, 9; Rev 1:6; 5:10; 20:6; kings: Matt 19:28; Luke 22:28–30; Rev 3:21; 5:10; 20:4, 6), we are not called to be the Messiah, to fulfill these Old Testament types, shadows, and prophesies, to be the one mediator between God and man (1 Tim 2:5). We must acknowledge and worship him as the one who is uniquely the Christ, the anointed one of God, even as we participate with him in his mediatorial functions.

3. As the Savior of the world

Closely related to his identity as the promised Messiah—particularly his high priestly role—is Jesus’ work as the Savior of the world (John 4:42; 1 John 4:14), the one who came to live and die for his people (John 10:11, 15; Eph 5:25), to make atonement for their sins (Heb 2:17), to save them (Mat 1:21) and bring them to God (1 Pet 3:18).

We are not called to be saviors, to live and die substitutionally for others. We are called instead to be bearers of this message to the world (Mat 28:18–20; 2 Cor 5:20; Col 1:28). To be sure, there are aspects of Jesus work that we can learn from and put into practice (e.g., 1 John 3:16), but we mustn’t miss the massive difference between what Jesus did and how we’re called to emulate the sacrificial love that motivated his life and death. Our primary response to Jesus’ atoning work should be belief, trust, gratitude, and proclamation.

4. As the sinless last Adam

Although Jesus was tempted like we are (Mat 4:1–11; Mk 1:12–13; Lk 4:1–13; Heb 2:18; 4:15), he was without sin (Jn 8:46; Heb 4:15; 1 Jn 3:5). Jesus was sent by God to be the last Adam, the federal head of a new humanity. Where the first Adam failed, Jesus succeeded. Jesus was led by the Spirit into the wilderness to be tempted by the devil. We are to pray that we not be led into temptation (Mat 6:13; Luke 11:4), work to avoid it (1 Cor 7:5; Gal 6:1), and flee it when we encounter it (1 Cor 6:18; 10:14; 1 Tim 6:11; 2 Tim 2:22), knowing that God will provide a way of escape (1 Cor 10:13).

While Jesus was led into battle as a warrior to fight and defeat the evil one, we must not be so bold. Yes, we have the same Spirit (John 14:17; Rom 8:9, 1; 1 Cor 6:19) and the same resurrection power at work in us (Rom 8:11; Eph 1:19–20). But we don’t have the same calling.

5. As the ultimate Old Covenant believer

Jesus by his death and resurrection instituted the New Covenant (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:6–8; 9:15; 12:24). Naturally, Jesus lived his life before he died, which means he lived under the Old Covenant (2 Cor 5:17; Heb 8:13). As a faithful Old Covenant believer, he followed the law of Moses (Gal 4:4–5), while at the same time internalizing, interpreting, fulfilling, and transforming it—and, in a sense, replacing it with his new command to love (Jn 13:34).

It would be theologically erroneous and redemptive-historically myopic to conclude that Christians should live under the Mosaic law because we’re supposed to follow Jesus’ example and he lived under it. Christ fulfilled the law of Moses (Mat 5:17–18; Luke 24:44; Rom 10:4; Gal 3:13, 24), and believers are no longer under it (Rom 6:14–15; 7:4; 1 Cor 9:20; Gal 3:23; 4:21; 5:18) but under the law of Christ (1 Cor 9:21; Gal 6:2; cf. Jas 2:8), the command to love, which fulfills all the requirements of the law of Moses (Mat 7:12; Rom 13:8–10; Gal 5:14; 6:2).1 If we try to be like Jesus in his obedience to the law of Moses, we don’t honor him. Instead, we dishonor him by not living in a way that demonstrates that the Old Testament and all its types, shadows, and prophecies were temporary and designed to point to Christ.

As Paul said,

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. 17 These are a shadow of the things that were to come; the reality, however, is found in Christ.

Colossians 2:16–17

Conclusion

We’re clearly called to follow Jesus’ example and be like him.

We were made in the image of God (Gen 1:26–27; 9:6; 1 Cor 11:7) and were designed to be like (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18) the one who is the image of God (2 Cor 4:4; Col 1:15) and reflect what God is like. So, we fulfill the purpose for which we were created as we are like God, which is most clearly seen in Jesus.

God’s design from the beginning was to create billions of little reflections of Jesus. Romans 8:29 captures this purpose beautifully:

For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.

Romans 8:29

But we mustn’t follow Jesus indiscriminately and carelessly. We must understand how our being like Jesus fits into God’s creative and redemptive design for us and in the progressive unfolding of his eternal plan—in a way that exalts Jesus as the unique Son of God, mediator, Savior, last Adam, and ultimate Old Covenant believer.

  1. While the inauguration of the New Covenant made the Old Covenant immediately obsolete, it took decades for the implications of the New Covenant to work their way out as the Old Covenant faded away (Heb 8:13; cf. Acts 15:19–21, 28–29; 21:25).
]]> https://philgons.com/2021/02/5-ways-you-shouldnt-be-like-jesus/feed/ 2 3108 How Do Love for God and Love for Others Relate? The Two Greatest Commands as One? https://philgons.com/2021/01/how-do-love-for-god-and-love-for-others-relate-the-two-greatest-commands-as-one/ Mon, 18 Jan 2021 14:00:00 +0000 https://philgons.com/?p=3068
Matthew 22:37–38: The Greatest Commandment

The Bible is full of commands to love God and love others. Jesus called these the two greatest commands.

“Teacher, which is the greatest commandment in the Law?” 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.”

Matthew 22:36–40

So, one answer to the first question posed in the title of this post is that they occupy the #1 and #2 spots in a prioritized list of the most important commands in the Old Testament. While that’s true, there’s more to discover about the relationship between loving God and loving neighbor.

NEW: Check out this explainer video generated from this post:

But before we suggest other answers, let’s look at how the two greatest commands relate to the Ten Commandments or the Decalog.

Table of Contents

The Ten Commandments

The Ten Commandments (referred to as such only in Exod 34:28; Deut 4:13; 10:4) are recorded in Exodus 20:1–17 and Deuteronomy 5:6–21. They were written—twice—on the front and back (Exod 32:15) of two tablets of stone (Exod 31:18; 32:15; 34:1, 4, 29; Deut 4:13; 5:22; 9:10, 11, 15, 17; 10:1, 3; 1 Kings 8:9; 2 Chr 5:10) by the finger of God (Exod 31:18; Deut 9:10).

Opinions vary on (a) how to divide them into ten (e.g., merge 1 and 2, divide 10), (b) how to group them (e.g., 1–4 and 5–10 or 1–5 and 6–10), and (c) how they were recorded on the two stone tablets (e.g., half on each, all on both). I won’t get into those details here, since they’re not relevant to the topic of this post. David Baker’s “Ten Commandments, Two Tablets: The Shape of the Decalogue” (Themelios 30, no. 3) covers the issues well, and I commend it to you.

Theologians often group the ten into two groups (most commonly 1–4 and 5–10 or 1–5 and 6–10) and then associate these two groups with the two greatest commandments.

GroupDecalogGreatest Commands
11–4 or 1–5Love God
25–10 or 6–10Love neighbor
The Ten Commandments and the Two Greatest Commands

While the Bible itself doesn’t make these associations directly and explicitly, Paul comes close in Romans 13, where he connects the second greatest command to love your neighbor with four of the ten commandments, all of which come in the second group.

Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. 9 The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” 10 Love does no harm to a neighbor. Therefore love is the fulfillment of the law.

Romans 13:8–10

Paul mentions #7 (adultery), #6 (murder), #8 (stealing), #10 (covetousness) from the Ten Commandments and then includes a catchall “whatever other command there may be,” which no doubt includes #9 (lying) and perhaps #5 (honoring parents) and other more specific commands outside the Ten Commandments. Notably absent are any of the first four. He says this group of commandments “are summed up” (v. 9) in the command “Love your neighbor as yourself,” which is “the fulfillment of the law” (v. 10b; cf. v 8b).

So there’s some biblical basis for associating this second group of commands, which focus on how we treat others, with the second greatest commandment to love our neighbors. By extension, then, we could conclude that the first group of commands corresponds to the greatest command, to love God supremely, which fits the subject of these commandments.

If you follow the 1–4 and 5–10 grouping, this is what it would look like.

Love God

The first four commands all clearly address honoring God as the only God, who is worthy of respect, reverence, and worship, and are summed up by the greatest commandment.

Love the LORD your God with all your heart and with all your soul and with all your strength.

Deuteronomy 6:5 (Cf. 10:12–13; 11:1, 13, 22; 13:3; 19:9; 30:6, 16, 20; Josh 22:5; 23:11; Matt 22:37; Mark 12:30; Luke 10:27)
  1. God’s Exclusivity: “You shall have no other gods before me” (Exod 20:3; Deut 5:7)
  2. God’s Image: “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, 6 but showing love to a thousand generations of those who love me and keep my commandments” (Exod 20:4–6; Deut 5:8–10).
  3. God’s Name: “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name” (Exod 20:7; Deut 5:11).
  4. God’s Day: “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is a sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy” (Exod 20:8–11; Deut 5:12–15).

Love Others

The next six commands more directly address the treatment of others and are summed up by the second greatest commandment to love one’s neighbor.

Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.

Leviticus 19:18 (Cf. 19:34; Matt 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Rom 13:9; Gal 5:14; James 2:8)
  1. Honoring Parents: “Honor your father and your mother, so that you may live long in the land the LORD your God is giving you” (Exod 20:12; Deut 5:16).
  2. Murder: “You shall not murder” (Exod 20:13; Deut 5:16).
  3. Adultery: “You shall not commit adultery” (Exod 20:14; Deut 5:18).
  4. Theft: “You shall not steal” (Exod 20:15; Deut 5:19).
  5. Falsehood: “You shall not give false testimony against your neighbor” (Exod 20:16; Deut 5:20).
  6. Covetousness: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor” (Exod 20:17; Deut 5:21).

These ten commands summed up the moral requirements of the entire Old Testament. Other laws were more specific applications of one or more of these commands.

That means, then, that these two greatest commandments together sum up the entire Old Testament, which is precisely what Jesus said.

All the Law and the Prophets hang on these two commandments.”

MATTHEW 22:40

Two Commands or One?

However, three texts paint a slightly different picture, suggesting that the second greatest commandment by itself sums up the moral duties of the entire Old Testament.

Romans 13

In Romans 13 Paul commands believers to love one another and then quotes several of the commands from the second half of the Decalog. He says twice that loving others fulfills the law, and he doesn’t qualify that it fulfills only part of the law.

Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. 9 The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” 10 Love does no harm to a neighbor. Therefore love is the fulfillment of the law.

Romans 13:8–10

Perhaps Paul is assuming the inclusion of the first greatest commandment, or perhaps he’s speaking generally and doesn’t mean to include the entire law. But that’s not the natural reading of his words.

Galatians 5

While there may be some uncertainty in Romans 13, Paul removes it in Galatians 5 when he says unambiguously that “the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’”

You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”

Galatians 5:13–14

This text seems to leave no room for this second greatest commandment to fulfill only part of the law. He clearly has “the entire law” and “one command” in view.

The Golden Rule

Jesus makes the same connection in Matthew 7, where he defines love in terms of the Golden Rule.

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.

Matthew 7:12

This Golden Rule, which is an equivalent expression of the second greatest commandment to love our neighbors as we love ourselves, also “sums up the Law and the Prophets.” Like Paul, Jesus is clearly talking about only the second greatest commandment and speaks broadly of “the Law and the Prophets” with no indication that only a portion is in view.

These three texts, then, leave us with the strong impression that the second greatest commandment, “Love your neighbor as yourself,” by itself sums up and fulfills all the moral obligations of the Old Testament.

How could it be that the two greatest commandments together fulfill the Old Testament, while at the same time the second greatest commandment by itself does? Or, in mathematical terms, how can x + y = z but also y = z without x = 0?

Relating Love for God and Love for Neighbor

We tend to think of these two greatest commandments as completely separate and independent. We can think, feel, talk, and act in a way that manifests love for God, or we can think, feel, talk, and act in a way that manifests love for others. We’re either loving God or loving others at a given time.

But that’s not consistent with how the New Testament talks about loving others in relationship to loving God. I’d like to look at two themes that demonstrate a richer relationship between these two greatest commandments.

1. Love for Others as Love for God

Several texts tie love for others and love for God in a way that won’t allow for them to be viewed independently.

Love for God and Obeying God

Before we look at them, we need to establish the connection between loving God and obeying God. This is a major theme in both the Old and New Testaments.

Old Testament

In numerous Old Testament texts, love for God and obedience to his commands occur side by side.

. . . but showing love to a thousand generations of those who love me and keep my commandments.

Exodus 20:6 (Cf. Deut 5:10)

Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments.

Deuteronomy 7:9

And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul . . . .

Deuteronomy 10:12

Love the LORD your God and keep his requirements, his decrees, his laws and his commands always.

Deuteronomy 11:1

So if you faithfully obey the commands I am giving you today—to love the LORD your God and to serve him with all your heart and with all your soul—

Deuteronomy 11:13

If you carefully observe all these commands I am giving you to follow—to love the LORD your God, to walk in obedience to him and to hold fast to him—

Deuteronomy 11:22

. . . because you carefully follow all these laws I command you today—to love the LORD your God and to walk always in obedience to him—then you are to set aside three more cities.

Deuteronomy 19:9

For I command you today to love the LORD your God, to walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess.

Deuteronomy 30:16

But be very careful to keep the commandment and the law that Moses the servant of the LORD gave you: to love the LORD your God, to walk in obedience to him, to keep his commands, to hold fast to him and to serve him with all your heart and with all your soul.”

Joshua 22:5

Then I said: “LORD, the God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments,

Nehemiah 1:5

I prayed to the LORD my God and confessed: “Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments,

Daniel 9:4
New Testament

The New Testament makes the relationship more explicit.

No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.

Matthew 6:24 (Cf. Luke 16:13)

If you love me, keep my commands.

John 14:15

Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.

John 14:21

Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. 24 Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

John 14:23–24

If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love.

John 15:10

But if anyone obeys his word, love for God is truly made complete in them. This is how we know we are in him:

1 John 2:5

In fact, this is love for God: to keep his commands. And his commands are not burdensome . . . .

1 John 5:3

And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.

2 John 6

So love for God and obedience to his commands are tightly coupled in the Bible, especially in the New Testament.

Now let’s look at the primary command in the New Testament.

God’s Command to Love Others

Perhaps the most important command in the New Testament is to love others as Jesus loved us (John 13:34–35). I explored this in my post on “The New Testament Ethic of Love.”

If we love God by obeying his commands and his primary command is to love others, then loving others is loving God.

Four texts make this direct connection between loving others and loving God.

John 21:15–17

Three times Jesus tells the restored Peter that if he love him he’ll love his people by caring for them and feeding them.

When they had finished eating, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.” Jesus said, “Feed my lambs.” 16 Again Jesus said, “Simon son of John, do you love me?” He answered, “Yes, Lord, you know that I love you.” Jesus said, “Take care of my sheep.” 17 The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep.

John 21:15–17
Hebrews 6:10

Helping God’s people, a clear expression of love for neighbor, is how believers show their love for God.

God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them.

Hebrews 6:10
1 John 5:2–3

John tightly connects loving others, loving God, and obeying God’s commands.

This is how we know that we love the children of God: by loving God and carrying out his commands. 3 In fact, this is love for God: to keep his commands. And his commands are not burdensome,

1 John 5:2–3
2 John 6

Love for God is walking in obedience to his commands, and his primary command is that we walk in love toward one another.

And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.

2 John 6

The conclusion from these texts is that loving others is loving God.

(See also 1 John 4:19–21, where John makes it clear that it’s impossible for love for God to exist apart from love for others.)

2. Hypostatic Union and Union with Christ

The doctrines of the hypostatic union and union with Christ may also shed some light on this interconnection between the two greatest commandments.

Hypostatic Union

God and man meet in the person of Christ. He is the eternal God who mysteriously became fully human, and yet without ceasing to be all that he was. Because Jesus is the God-Man, he can be the mediator between God and man and bring us back to God.

Union with Christ

Through faith we enter into a mysterious yet vital and real relationship with Jesus. He is the head, and we are the body (Eph 5:23; Col 1:18; 2:19). He is the husband, and we are his wife (Eph 5:25–33). He is the cornerstone, and we are the building (Eph 19–22). He is the vine, and we are the branches (John 15:1–8).

As a result of this union, God treats us in terms of Christ. We enter into many of the same privileges and experiences as Christ himself.

Jesus gives us a glimpse into this reality in John 17:

I have given them the glory that you gave me, that they may be one as we are one—23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

John 17:22–23

In addition, treatment of God’s people is treatment of Christ.

We saw this hinted at in John 21:15–17. Four texts illustrate this vital connection.

Matthew 25:31–46

“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left. 34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ 37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’ 40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ 41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’ 44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ 45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ 46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

Matthew 25:31–46
Acts 9:4 (cf. 22:7; 26:14)

He fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?”

Acts 9:4 (cf. 22:7; 26:14)
Romans 14:13–18

Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. 14 I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean. 15 If your brother or sister is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy someone for whom Christ died. 16 Therefore do not let what you know is good be spoken of as evil. 17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, 18 because anyone who serves Christ in this way is pleasing to God and receives human approval.

Romans 14:13–18
1 Corinthians 8:12

When you sin against them in this way and wound their weak conscience, you sin against Christ.

1 Corinthians 8:12

This theological reality of the believer’s union with Christ, then, provides another set of theological underpinnings for how love for others can equate to love for God.1

This isn’t necessarily to suggest that there aren’t ways to love God that aren’t directly loving others (though how the second greatest command fulfills the entire law by itself may seem to suggest so). Rather, all true love for others is love for God, especially as we (a) love others in obedience to God out of a motive of love for him and (b) recognize God’s people as being in vital union with Jesus, who is in vital union with God and is himself God.

So, we might think of the relationship between loving God and loving others like this.

Love for Others as Love for God

Conclusion

In conclusion, love for God and love for others relate in at least two ways: (1) love for others is one of God’s primary commands, and obeying God’s commands is loving God; therefore, loving others is loving God; and (2) loving others in union with Christ is loving Christ, who is in union with God and is himself God; therefore, loving others is loving God. Loving others, then, is one of the most important ways we can love God.

See my previous post “The New Testament Ethic of Love” for more on what it means to love others. See also “Does Matthew 5:48 Require Sinless Perfection?” for a discussion of the radical nature of God’s love.

  1. The doctrine of humans as the image of God may also be a fruitful exploration. Could our love for others be a love for the beauty of Christ as we see his image in them? Perhaps I’ll explore this idea in a future post.
]]> 3068 The New Testament Ethic of Love https://philgons.com/2021/01/the-new-testament-ethic-of-love/ Tue, 12 Jan 2021 14:00:00 +0000 https://philgons.com/?p=3034
1 John 4:19 Verse Art from Faithlife

What is the New Testament all about? If I were to ask this question to my three-year-old son during our family Bible time, he’d answer, “God,” followed by “Jesus.” He’s usually right! And he wouldn’t be wrong in this case, either. There are many good candidates for the central idea of the New Testament. God, Jesus, the Spirit, the gospel, the kingdom, the church, fulfillment, salvation, grace, faith, and love all come to mind. A true theme statement for the New Testament, however, would include many of these concepts.

But what if we narrow our scope to the ethic of the New Testament? An ethic is a set of moral principles. That’s much easier to capture in a single word. No better candidate exists than love.

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Table of Contents

The Primacy of Love

Several texts position love at the center of the New Testament’s ethic.

John 13

Jesus gives his disciples a new command: we must love one another as Jesus has loved us. As Jesus was known by love, so, too, must we be. Love is the defining characteristic of followers of Jesus.

A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this everyone will know that you are my disciples, if you love one another.

John 13:34–35

1 Corinthians 13

Paul ranks love as the greatest of the triad of faith, hope, and love in the famous love chapter.

And now these three remain: faith, hope and love. But the greatest of these is love.

1 Corinthians 13:13

1 Corinthians 16:14

Paul also identifies love as the governing virtue for all of life.

Do everything in love.

1 Corinthians 16:14

Romans 13 and Galatians 5

In Romans and Galatians Paul sees the command to love others as summing up and fulfilling everything the Mosaic Law required.

Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. 9 The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” 10 Love does no harm to a neighbor. Therefore love is the fulfillment of the law.

Romans 13:8–10

You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” 15 If you bite and devour each other, watch out or you will be destroyed by each other.

Galatians 5:13–15

Fruit of the Spirit

Paul also lists love as the first evidence of the Spirit’s presence.

But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.

Galatians 5:22–26 (Cf. Romans 5:5)

Colossians 3

Paul calls Christians to put on love “over all” (ἐπὶ πᾶσιν) the other virtues.

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

Colossians 3:12–14

1 Peter 4

Peter places love at the top of the list of Christian duties.

The end of all things is near. Therefore be alert and of sober mind so that you may pray. 8 Above all, love each other deeply, because love covers over a multitude of sins. 9 Offer hospitality to one another without grumbling. 10 Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms. 11 If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen.

1 Peter 4:7–11

So, love for others clearly plays a special role in the church’s ethic. It’s the primary visible marker of the true people of God and evidence of the presence of the Spirit. It’s the summation and culmination of the law. It’s our highest duty to one another. It’s the new way of life for God’s people.1

The Meaning of Love

But what does love look like? How do we know if we have it, if we’re doing it?

Like Father, Like Son

We’re commanded to love like the Father loves and like the Son loves. There’s no better way to learn what this love looks like than to study the explicit and implicit expressions of divine love throughout the Bible.

The Bible is a story of God’s love for God’s people for God’s glory, so there’s no way to do justice to such a critical theme in this short post. I’ll suggest just a few defining texts.

The Father’s Love

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.

John 3:16

May our Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope, 17 encourage your hearts and strengthen you in every good deed and word.

2 Thessalonians 2:16–17: 16

The Son’s Love

I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

Galatians 2:20

Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

Ephesians 5:1–2

Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.

Ephesians 5:25–27

The Spirit as Love

The Spirit’s relationship to love takes a different form. He’s not the subject of love so much as he is its source.

But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.

Galatians 5:22–26

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God. 3 Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; 4 perseverance, character; and character, hope. 5 And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.

Romans 5:1–5

See also Romans 15:30; 2 Corinthians 6:6; Philippians 2:1; Colossians 1:8.

Nothing is more central to divine love than giving, and not just any giving but sacrificial self-giving.

1 John draws on this understanding of self-giving divine love and makes an explicit connection to what our love for others should look it:

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. 17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? 18 Dear children, let us not love with words or speech but with actions and in truth.

1 John 3:16–18

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

1 John 4:7–12

The chain of love looks like this: the Father loves the Son, who together love us, who are called to love others.

The Golden Rule

Jesus describes love without using the word in what is commonly known as the Golden Rule:

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.

Matthew 7:12

That he’s defining love is clear from (a) how treatment of self is the reference point for treatment of others and (b) its relationship to the law. Both of these are true of love and the Golden Rule, as you can see in this table:

LoveGolden Rule
“love your neighbor as yourself”“do to others what you would have them do to you”
“love is the fulfillment of the law”“this sums up the Law and the Prophets”
Comparison of Love and the Golden Rule

Because we instinctively love ourselves (Lev 19:18, 34; Mat 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Rom 13:9; Gal 5:14; Eph 5:28, 33; Jam 2:8; cf. 1 Sam 18:1, 3; 20:17), treating others as we’d like to be treated provides a simple way of understanding what love looks like—one that even children can understand.

1 Corinthians 13

1 Corinthians 13 gives the most popular and detailed description of love:

If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing. 4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres. 8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. 13 And now these three remain: faith, hope and love. But the greatest of these is love.

1 Corinthians 13:1–13

This diagram makes it easier to see what love (a) is and (b) does and (c) isn’t and (d) doesn’t do.

1 Corinthians 13:4–8 Diagram Made with Logos Bible Software

Believers should spend much time soaking in and praying over this beautiful picture of love.

Love in 1 & 2 John

1 John also shows us what love looks like.

We know that we have passed from death to life, because we love each other. Anyone who does not love remains in death. 15 Anyone who hates a brother or sister is a murderer, and you know that no murderer has eternal life residing in him.
16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. 17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? 18 Dear children, let us not love with words or speech but with actions and in truth.

1 John 3:14–18

1 John 5 ties love for others to love for God and keeping his commands.

This is how we know that we love the children of God: by loving God and carrying out his commands. 3 In fact, this is love for God: to keep his commands.

1 John 5:2–3

2 John also connects love with obedience and love for God with love for others.

And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.

2 John 6

John connects loving God and loving others in a complementary relationship: loving others = obedience to God’s commands = loving God.

The Commands to Love

Love dominates the explicit and implicit commands of the New Testament. The two primary Greek root groups occur 426 times: ἀγαπάω (320×) and φίλος (106×) and dominate John’s Gospel and first letter especially.

root:αγαπαω and root:φιλος in the SBL Greek New Testament

These select texts provide a sampling of the calls to love others.

Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.

Leviticus 19:18

The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.

Leviticus 19:34

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.

Matthew 5:43–48

Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.”

Matthew 22:37–40

“If you love those who love you, what credit is that to you? Even sinners love those who love them. 33 And if you do good to those who are good to you, what credit is that to you? Even sinners do that. 34 And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. 35 But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. 36 Be merciful, just as your Father is merciful.

Luke 6:32–36

As the Father has loved me, so have I loved you. Now remain in my love. 10 If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this: to lay down one’s life for one’s friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. 17 This is my command: Love each other.

John 15:9–17

Be devoted to one another in love. Honor one another above yourselves.

Romans 12:10

You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”

Galatians 5:13–14

Be completely humble and gentle; be patient, bearing with one another in love.

Ephesians 4:2

May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.

1 Thessalonians 3:12

Now about your love for one another we do not need to write to you, for you yourselves have been taught by God to love each other.

1 Thessalonians 4:9

We ought always to thank God for you, brothers and sisters, and rightly so, because your faith is growing more and more, and the love all of you have for one another is increasing.

2 Thessalonians 1:3

And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.

Hebrews 10:24–25

Keep on loving one another as brothers and sisters.

Hebrews 13:1

If you really keep the royal law found in Scripture, “Love your neighbor as yourself,” you are doing right. 9 But if you show favoritism, you sin and are convicted by the law as lawbreakers.

James 2:8–9

Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart.

1 Peter 1:22

Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble.

1 Peter 3:8

Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble.

1 John 2:10

This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister. 11 For this is the message you heard from the beginning: We should love one another.

1 John 3:10–11

We know that we have passed from death to life, because we love each other. Anyone who does not love remains in death.

1 John 3:14

And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.

1 John 3:23

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.

1 John 4:7

Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

1 John 4:11–12

And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love one another.

2 John 5

The Objects of Love

This love should be most clearly seen within the church among Jesus’ followers, but it should also be seen in the radical way we love those who don’t love us back (Mat 5:43–48). Read my post “Does Matthew 5:48 Require Sinless Perfection?” to learn more about this radical, perfect love of the Father.

While we’re called to love everyone, there seems to be degrees of importance. Harmonizing them all might look something like this:

  • God (Matthew 22:38)
  • Your spouse (Ephesians 5:25, 28, 33; Colossians 3:19; Titus 2:4)
  • Your own household (1 Timothy 5:8b)
  • Your own family (1 Timothy 5:8a)2
  • The community of believers (John 13:34–35; Romans 12:10; 13:8; Ephesians 4:2; Galatians 6:10b; 1 John 5:2)
  • Your neighbors (Matthew 5:43; 22:39; 13:9; 5:14; 2:8)
  • All people (Galatians 6:10a) including your enemies (Matthew 5:44; Luke 6:35)

Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.

1 Timothy 5:8

Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

Galatians 6:10 (Cf. 1 Timothy 4:10)

The Source of Love

This love isn’t something we muster up. It comes through the gracious gospel of Jesus by the indwelling Spirit through the Word.

While effort is involved, we don’t produce love merely by trying harder. Rather, the Spirit produces love in us as we’re walking, filled, controlled, and led by him, which happens as we’re dependent on him and filled with his Word. That grace comes to us as we meditate on the God who is love, whose gospel is love.

The greater our understanding of God’s gracious forgiveness and love to us, the greater our love will be for him and for others.

“Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42 Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?” 43 Simon replied, “I suppose the one who had the bigger debt forgiven.” “You have judged correctly,” Jesus said. 44 Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.”

Luke 7:41–47

The more we mediate on Christ’s work for us, the more we’ll be motivated to love others as he’s loved us.

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters.

1 John 3:16

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another.

1 John 4:10–11

We love because he first loved us.

1 John 4:19

An Appeal to Love

If there’s one thing the church needs to be putting on display in these days of political and cultural division and strife, it’s Jesus’ new command to love one another as Jesus has loved us (and as we love ourselves). Brothers and sisters, let us love one another with this supernatural, Spirit-wrought love that lets everyone know we’re disciples of Jesus.

Interested in learning more about love? Check out my follow-up post “How Do Love for God and Love for Others Relate? The Two Greatest Commands as One?” and my earlier post “Does Matthew 5:48 Require Sinless Perfection?”

  1. See also Rom 14:19; cf. 14:15; 1 Cor 12:31; 14:1; 1 Th 5:15.
  2. Though consider Jesus’ prioritization of the family of God over natural family relationships (Matt 12:46–50; 25:40; 28:8–10; Mark 3:31–35; Luke 8:19–21; 11:27–28; John 19:25–27; 20:17–18; Rom 8:29).
]]> 3034 Why Did God Harden Pharaoh’s Heart? A Case for Divine Ultimacy https://philgons.com/2021/01/why-did-god-harden-pharaohs-heart-a-case-for-divine-ultimacy/ https://philgons.com/2021/01/why-did-god-harden-pharaohs-heart-a-case-for-divine-ultimacy/#comments Sun, 03 Jan 2021 14:00:00 +0000 http://philgons.com/?p=2853 Every Sunday school child knows the story of Israel’s Exodus from Egypt. It contains all the elements that make a good flannelgraph or picture-book story—or even a Hollywood movie. It’s one of the most powerful and dramatic stories in the Bible. But it’s much more than a children’s story. It’s central in the Bible’s storyline, and it’s rich with deep theology and plays a vital role in our understanding of several important doctrines.

In this post I’d like to look at the relevance of the Exodus story for our understanding of God’s sovereignty, particularly as it relates to his work of hardening the hearts of sinners.

NEW: Check out this explainer video generated from this post:

The Egyptians Drowning in the Red Sea by Antonio Tempesta

Table of Contents

Was Pharaoh’s Hardening Merely Punishment for His Self-Hardening?

Some interpreters argue that God’s hardening was solely a response to Pharaoh’s prior free self-hardening. According to this view, the ultimate reason God hardened Pharaoh’s heart was that Pharaoh first hardened his own heart. God’s hardening was reactive and judicial. Pharaoh repeatedly hardened his heart. God responded with further hardening. If Pharaoh had chosen otherwise—and he could have—then God wouldn’t have hardened his heart.

This view seems to have some basis in the text. Layton Talbert makes a good argument for it in Not by Chance: Learning to Trust a Sovereign God, 86–94.

Those who defend it often use some form of these three arguments:

  1. Exodus 3:19 governs the narrative and presents Pharaoh as acting first and God as acting in response.
  2. The general flow of the narrative presents Pharaoh’s self-hardening mainly at the beginning and God’s hardening mainly at the end.
  3. God’s justice requires that his hardening be responsive to Pharaoh’s self-hardening.

Let’s look briefly at each.

1. Exodus 3:19 governs the narrative and presents Pharaoh as acting first and God as responding to his rebellion.

Here’s the text in the NIV, which I use for all Scripture quotations in this article unless otherwise indicated.

But I know that the king of Egypt will not let you go unless a mighty hand compels him. 20 So I will stretch out my hand and strike the Egyptians with all the wonders that I will perform among them. After that, he will let you go.

Exodus 3:19–20

In other words, God’s prescience of Pharaoh’s unwillingness to let his people go led to his responding with the ten plagues. Pharaoh acted first; God responded with punishment for rebelling against his commands.

But this interpretation begs the question of how God knew that. Did he know it as an autonomous free action of Pharaoh, or did he know it as part of his plan to glorify himself through Pharaoh? In other words, God obviously knows all the events he predestines and brings to pass. So this statement in isolation doesn’t tell us anything about the cause of Pharaoh’s unwillingness.

It also glosses over a key point. God’s main goal wasn’t to get Pharaoh to release his people. If it had been, he would have acted more decisively more quickly to accomplish that goal.

God makes that clear in Exodus 9:15:

For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth.

Exodus 9:15

God wasn’t interested in a quick resolution to his people’s bondage.1 He wanted to multiply his signs and wonders.

The LORD had said to Moses, “Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt.”

Exodus 11:9 (Cf. 7:3–4)

God had grander purposes in the events of the Exodus story, as we’ll see later. And something deeper than Pharaoh’s unwillingness to let God’s people go was at play.

2. The flow of the narrative places Pharaoh’s self-hardening before God’s further hardening.

A second argument points out the order of self-hardening and divine hardening in the flow of the narrative, where Pharaoh’s hardening his own heart comes earlier and God’s hardening Pharaoh’s heart comes later, as you can see in this table:

VerseTextActor
Ex 7:13Pharaoh’s heart became hardunstated
Ex 7:14Pharaoh’s heart is unyieldingunstated
Ex 7:22Pharaoh’s heart became hardunstated
Ex 8:15[Pharaoh] hardened his heartPharaoh
Ex 8:19Pharaoh’s heart was hardunstated
Ex 8:32Pharaoh hardened his heartPharaoh
Ex 9:7his heart was unyieldingunstated
Ex 9:12the Lord hardened Pharaoh’s heartthe Lord
Ex 9:34[Pharaoh] and his officials hardened their heartsPharaoh
Ex 9:35Pharaoh’s heart was hardunstated
Ex 10:1I have hardened his heart and the hearts of his officialsthe Lord
Ex 10:20the Lord hardened Pharaoh’s heartthe Lord
Ex 10:27the Lord hardened Pharaoh’s heartthe Lord
Ex 11:10the Lord hardened Pharaoh’s heartthe Lord
Ex 14:8The Lord hardened the heart of Pharaoh king of Egyptthe Lord
The Hardening of the Hearts of Pharaoh and the Egyptians

While it’s true that the majority of the self-hardening statements come earlier in the narrative and the explicit divine hardenings come later in the narrative, it’s far from conclusive that this observation supports this view for at least three reasons:

  1. It assumes that God wasn’t the actor in the expressions that don’t specify the subject, which precede the statements of Pharaoh’s self-hardening.
  2. It doesn’t give sufficient weight to the earlier predicative statements of hardening where God is the actor (4:21; 7:3; cf. 6:1).
  3. It misses the interchangeability of these three expressions, as we’ll see shortly.

3. God’s justice demands that his hardening be in response to human hardening.

A theological argument undergirds the others: God wouldn’t be just and morally upright unless his hardening of Pharaoh was a judicial response to Pharaoh’s own free and culpable sinful actions.

But this argument overlooks that all people are born with hard hearts and only harden their hearts further apart from divine intervention. All hardening is hardening of guilty sinful people with already hard hearts, and so all hardening in a fallen world is necessarily judicial.

If God hardens people in response to their self-hardening, we’re left wondering why he doesn’t harden everyone. Regardless of whether the ultimate basis for God’s hardening is the will of individuals or the will of God, God’s justice and moral integrity don’t require that the basis be found in man since all sinners harden their hearts and deserve divine hardening.

While a case can be made for this responsive view, it doesn’t do justice to the full set of exegetical and theological considerations in the text and the broader canonical context.

Seven Reasons God’s Will Was Ultimate in Pharaoh’s Hardening

I’d like to look at seven clues in the Exodus account and beyond that point toward the conclusion that God’s will, not Pharaoh’s, was the ultimate determiner in Pharaoh’s hardening.

Aaron’s Staff Becomes a Snake (Exodus 7, 10). Wood engraving, published in 1886.

1. The instances of Pharaoh’s self-hardening are stated fulfillments of God’s promise to harden Pharaoh’s heart.

Promise

At the beginning of the account, God makes this promise to Moses:

The Lord said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go.

Exodus 4:21

This promise has two parts: (1) a direct, internal action (“I will harden his heart”) and (2) an indirect, external manifestation (“he will not let the people go”). They’re connected in a cause-effect relationship (“so that”). It’s by observing Pharaoh’s unwillingness to listen and let the people go that Moses and Israel can discern that God has fulfilled his promise to harden Pharaoh’s heart.

Fulfillment

The following account explicitly points back to this promise six times, interpreting these instances as direct fulfillments of what God said he would do. Each contains three components:

  1. The hardening of Pharaoh’s heart
  2. Pharaoh’s unwillingness to listen and let the people go
  3. An interpretive statement of fulfillment

Yet Pharaoh’s heart became hard and he would not listen to them, just as the Lord had said.

Exodus 7:13

But the Egyptian magicians did the same things by their secret arts, and Pharaoh’s heart became hard; he would not listen to Moses and Aaron, just as the Lord had said.

Exodus 7:22

But when Pharaoh saw that there was relief, he hardened his heart and would not listen to Moses and Aaron, just as the Lord had said.

Exodus 8:15

The magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hard and he would not listen, just as the Lord had said.

Exodus 8:19

But the Lord hardened Pharaoh’s heart and he would not listen to Moses and Aaron, just as the Lord had said to Moses.

Exodus 9:12

So Pharaoh’s heart was hard and he would not let the Israelites go, just as the Lord had said through Moses.

Exodus 9:35

You’ll notice some variety in these six passages with regard to the hardening of Pharaoh’s heart. They come in three forms:

  1. Unspecified (7:13, 22; 8:19; 9:35)
  2. Self-hardened (8:15)
  3. Divinely hardened (9:12)

This table compares them in canonical order:

VerseHardeningManifestationFulfillment
Ex 7:13Pharaoh’s heart became hardhe would not listen to themjust as the Lord had said
Ex 7:22Pharaoh’s heart became hardhe would not listen to Moses and Aaronjust as the Lord had said
Ex 8:15[Pharaoh] hardened his heart[he] would not listen to Moses and Aaronjust as the Lord had said
Ex 8:19Pharaoh’s heart was hardhe would not listenjust as the Lord had said
Ex 9:12the Lord hardened Pharaoh’s hearthe would not listen to Moses and Aaronjust as the Lord had said to Moses
Ex 9:35Pharaoh’s heart was hardhe would not let the Israelites gojust as the Lord had said through Moses
Comparison of the Six Fulfillments of the Hardening Promise

What’s significant is that regardless of the form of the expression, the author views each of these as the fulfillment of the divine promise in 4:21 that God would harden Pharaoh’s heart. This strongly suggests a compatibility, interchangeability, or equivalence among these different statements.

Many interpreters draw sharp distinctions between these three forms. But I don’t think that’s what God intends. Rather, we should see each as a perspective on the same multidimensional activity. In each case God hardens Pharaoh’s heart, Pharaoh hardens his own heart, and his heart is hard(ened). It would be true to describe any of these occurrences with any and all of these three perspectives.

This is strongly implied by how these fulfillment statements point back to God’s promise, “I will harden his heart.” It’s also strongly implied by how Exodus 9:33–10:2 uses all three expressions interchangeably to describe the exact same hardening event, to which we now turn.

2. Exodus 9:33–10:2 demonstrates that the three expressions of hardening are not mutually exclusive.

Then Moses left Pharaoh and went out of the city. He spread out his hands toward the Lord; the thunder and hail stopped, and the rain no longer poured down on the land. 34 When Pharaoh saw that the rain and hail and thunder had stopped, he sinned again: He and his officials hardened their hearts. 35 So Pharaoh’s heart was hard and he would not let the Israelites go, just as the Lord had said through Moses. 1 Then the Lord said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials so that I may perform these signs of mine among them 2 that you may tell your children and grandchildren how I dealt harshly with the Egyptians and how I performed my signs among them, and that you may know that I am the Lord.”

Exodus 9:33–10:2

If there were any doubt from the previous point, this text clearly demonstrates that these three expressions are interchangeable perspectives on the same hardening event.

In textual order, they are as follows:

  1. Pharaoh and his officials hardened their hearts (9:34).
  2. Pharaoh’s heart was hard [and the hearts of his officials were, too] (9:35).
  3. God hardened Pharaoh’s heart and the hearts of his officials (10:1).

But this isn’t the logical order. The logical order clearly places the divine hardening first:

  1. God hardened Pharaoh’s heart and the hearts of his officials (10:1).
  2. Pharaoh and his officials hardened their hearts (9:34).
  3. Pharaoh’s heart was hard [and the hearts of his officials were, too] (9:35).

The interpretive key is 10:1, where God explains the self-hardening (9:34) and the consequent state of hardness (9:35) as the result of his divine hardening:

Then the Lord said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials so that I may perform these signs of mine among them.”

Exodus 10:1

In other words, the for makes it clear that behind the self-hardening (9:34) and resulting hardened state (9:35) was the hardening hand of God.

3. Exodus 11:9 attaches God’s purpose and Pharaoh’s hardening in a way that requires God to be the ultimate cause.

This same causal logic appears in 11:9, which says,

The Lord had said to Moses, “Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt.”

Exodus 11:9

God tells Moses that Pharaoh will refuse to listen to him, reiterating what he had said in 3:19, 4:21, and 7:4.

But I know that the king of Egypt will not let you go unless a mighty hand compels him.

Exodus 3:19

The Lord said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go.

Exodus 4:21

But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in Egypt, 4 he will not listen to you.

Exodus 7:3–4

What’s unique about 11:9 is that it connects this prediction of Pharaoh’s willful obstinance to a purpose statement: “so that my wonders may be multiplied in Egypt.” A purpose clause is a dependent clause that gets its answer to “whose purpose?” from the subject of the independent clause on which it depends. But in this case, that doesn’t make sense. It was clearly not Pharaoh’s purpose to multiply God’s wonders in Egypt. Rather, it was God’s purpose.

So how can we hang these two clauses together? If we bring the conclusions from earlier in our study where these three expressions are used interchangeably for the same hardening event, then we know that there’s a divine actor behind Pharaoh’s refusal to listen. We could paraphrase this verse this way:

I will cause Pharaoh to refuse to listen to you, so that my wonders may be multiplied in Egypt.

This is the most natural interpretation based on the conclusions from the first two points.

Genesis 50:20 captures this same concept, where God and Joseph’s brothers were both actors with different intentions in the same action.

You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.

Genesis 50:20

The cross of Jesus also beautifully captures this duality:

Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. 23 This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.

Acts 2:22–23

Now, fellow Israelites, I know that you acted in ignorance, as did your leaders. 18 But this is how God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer.

Acts 3:17–18

Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. 28 They did what your power and will had decided beforehand should happen.

Acts 4:27–28

4. Exodus 9:16 roots Pharaoh’s hardening in God’s eternal plan to pursue his own glory.

Fourthly, notice that the Exodus account itself interprets the hardening of Pharaoh as divinely rooted.

For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth.

Exodus 9:15–16

The raising up here could refer broadly to Pharaoh’s existence or more narrowly to his position of leadership over Egypt. Either way, the point is that God’s aim to magnify his name was deeper than Pharaoh’s decision to harden his heart. God was behind not just Pharaoh’s hardening but his position in power and his very existence.

This theme of God’s self-exaltation is woven all throughout the Exodus account as God repeatedly makes clear that his purpose is the magnification of his identity as Yahweh and the display of his might and glory.

God’s Identity

The phrase “will know that I am the Lord” occurs six times in the account in connection with God’s purpose in the Exodus.

I will take you as my own people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians.

Exodus 6:7

And the Egyptians will know that I am the Lord when I stretch out my hand against Egypt and bring the Israelites out of it.”

Exodus 7:5

This is what the Lord says: By this you will know that I am the Lord: With the staff that is in my hand I will strike the water of the Nile, and it will be changed into blood.

Exodus 7:17

. . . that you may tell your children and grandchildren how I dealt harshly with the Egyptians and how I performed my signs among them, and that you may know that I am the Lord.”

Exodus 10:2

And I will harden Pharaoh’s heart, and he will pursue them. But I will gain glory for myself through Pharaoh and all his army, and the Egyptians will know that I am the Lord.” So the Israelites did this.

Exodus 14:4

The Egyptians will know that I am the Lord when I gain glory through Pharaoh, his chariots and his horsemen.”

Exodus 14:18

God’s Signs and Wonders

God also expresses his purpose in terms of displaying and multiplying his signs and wonders.

Then the Lord said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials so that I may perform these signs of mine among them.

Exodus 10:1

The Lord had said to Moses, “Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt.”

Exodus 11:9 (Cf. 7:3–4)

God’s Glory

Finally, God speaks of his glory three times as the aim of his hardening Pharaoh and the Egyptians and rescuing his people.

And I will harden Pharaoh’s heart, and he will pursue them. But I will gain glory for myself through Pharaoh and all his army, and the Egyptians will know that I am the Lord.” So the Israelites did this.

Exodus 14:4

I will harden the hearts of the Egyptians so that they will go in after them. And I will gain glory through Pharaoh and all his army, through his chariots and his horsemen. 18 The Egyptians will know that I am the Lord when I gain glory through Pharaoh, his chariots and his horsemen.”

Exodus 14:17–18

The view that God was merely responding to Pharaoh’s self-hardening doesn’t do justice to what God was doing in the Exodus. If God was to successfully accomplish his purposes in Egypt, he must have been behind Pharaoh’s hardening in a way that he could guarantee how the events would unfold to best accomplish his goal of self-glorification.

5. Paul interprets God’s hardening of Pharaoh as ultimately rooted in God’s free and sovereign will.

It’s outside the scope of this post to do a full exposition of Romans 9, but it’s difficult to avoid the conclusion that Paul sees in the Pharaoh story a clear example of God’s sovereignty to harden whomever he wants to.

What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 It does not, therefore, depend on human desire or effort, but on God’s mercy. 17 For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. 19 One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” 20 But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ ” 21 Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?

Romans 9:14–21

In Romans 9:17 Paul quotes the LXX of Exodus 9:16, which differs only slightly from the MT:

But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth.

Exodus 9:16

I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.

Romans 9:17

The therefore in verse 18 signifies Paul’s conclusion from verse 17: that both God’s mercy and his hardening find their ultimate cause not in people and their wills but in God’s free and sovereign will.

Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

Romans 9:18

That this is the correct interpretation of verse 18 is clear from how Paul responds to the line of questioning he anticipates from his readers in the following verses. He doesn’t free God from the charge of injustice by rooting the cause in man. Rather, he tells man not to question the sovereign prerogative of the creator.

Surely our interpretation of the Exodus account shouldn’t differ from the great Apostle Paul’s.

6. The other examples of divine hardening support this view.

Sixthly, the other hardening passages in the Bible emphasize the divine nature of the hardening, as do other passages about God’s sovereignty over the human heart.

Hardening

Several other passages use the same hardening terminology from the Exodus account and speak of God’s active role in human hardness.

From the Desert of Kedemoth I sent messengers to Sihon king of Heshbon offering peace and saying, 27 “Let us pass through your country. We will stay on the main road; we will not turn aside to the right or to the left. 28 Sell us food to eat and water to drink for their price in silver. Only let us pass through on foot—29 as the descendants of Esau, who live in Seir, and the Moabites, who live in Ar, did for us—until we cross the Jordan into the land the Lord our God is giving us.” 30 But Sihon king of Heshbon refused to let us pass through. For the Lord your God had made his spirit stubborn and his heart obstinate in order to give him into your hands, as he has now done.

Deuteronomy 2:26–30

So Joshua took this entire land: the hill country, all the Negev, the whole region of Goshen, the western foothills, the Arabah and the mountains of Israel with their foothills, 17 from Mount Halak, which rises toward Seir, to Baal Gad in the Valley of Lebanon below Mount Hermon. He captured all their kings and put them to death. 18 Joshua waged war against all these kings for a long time. 19 Except for the Hivites living in Gibeon, not one city made a treaty of peace with the Israelites, who took them all in battle. 20 For it was the Lord himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as the Lord had commanded Moses.

Joshua 11:16–20

Why, Lord, do you make us wander from your ways and harden our hearts so we do not revere you? Return for the sake of your servants, the tribes that are your inheritance.

Isaiah 63:17

“He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.”

John 12:40

What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened, 8 as it is written: “God gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.” 9 And David says: “May their table become a snare and a trap, a stumbling block and a retribution for them. 10 May their eyes be darkened so they cannot see, and their backs be bent forever.”

Romans 11:7–10

Alternate Expressions

These passages don’t use hardening terminology, but they capture the same concept of God’s influencing the sinful human heart.

But to this day the Lord has not given you a mind that understands or eyes that see or ears that hear.

Deuteronomy 29:4

May the table set before them become a snare; may it become retribution and a trap. 23 May their eyes be darkened so they cannot see, and their backs be bent forever.

Psalm 69:22–23 (cf. ROMANS 11:7–10)

The Lord made his people very fruitful; he made them too numerous for their foes, 25 whose hearts he turned to hate his people, to conspire against his servants.

Psalm 105:24–25

A king’s heart is like channeled water in the LORD’s hand: He directs it wherever he chooses.

Proverbs 21:1 (CSB)

Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”

Isaiah 6:10 (CF. JOHN 12:40)

I will stir up Egyptian against Egyptian—brother will fight against brother, neighbor against neighbor, city against city, kingdom against kingdom.

Isaiah 19:2

Be stunned and amazed, blind yourselves and be sightless; be drunk, but not from wine, stagger, but not from beer. 10 The LORD has brought over you a deep sleep: He has sealed your eyes (the prophets); he has covered your heads (the seers).

Isaiah 29:9–10 (CF. ROMANS 11:7–10)

This is why I speak to them in parables: “Though seeing, they do not see; though hearing, they do not hear or understand. 14 In them is fulfilled the prophecy of Isaiah: “ ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. 15 For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’

Matthew 13:13–15 (Cf. Isaiah 6:9–10)

The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. 17 For God has put it into their hearts to accomplish his purpose by agreeing to hand over to the beast their royal authority, until God’s words are fulfilled.

Revelation 17:16–17

Rather than interpret these texts in light of a questionable interpretation of the Exodus account, it seems preferable to interpret the Exodus account in light of them, especially given all the indications within the account itself and its broader theological interpretation in the New Testament.

7. This interpretation better fits the tenor of the many passages on God’s comprehensive sovereignty.

Finally, the interpretation I have put forth coheres with the broader scriptural teaching on God’s absolute, universal, irresistible sovereignty. I’ll let these texts stand on their own without comment and leave them to you for your own study.

Then God said to him in the dream, “Yes, I know you did this with a clear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her.

Genesis 20:6

And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you.

Genesis 45:5

You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.

Genesis 50:20

The Lord had made the Egyptians favorably disposed toward the people, and they gave them what they asked for; so they plundered the Egyptians.

Exodus 12:36

If one person sins against another, God may mediate for the offender; but if anyone sins against the Lord, who will intercede for them?” His sons, however, did not listen to their father’s rebuke, for it was the Lord’s will to put them to death.

1 Samuel 2:25

Now the Spirit of the Lord had departed from Saul, and an evil spirit from the Lord tormented him. 15 Saul’s attendants said to him, “See, an evil spirit from God is tormenting you. 16 Let our lord command his servants here to search for someone who can play the lyre. He will play when the evil spirit from God comes on you, and you will feel better.” . . . 23 Whenever the spirit from God came on Saul, David would take up his lyre and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him.

1 Samuel 16:14–16, 23

The next day an evil spirit from God came forcefully on Saul. He was prophesying in his house, while David was playing the lyre, as he usually did. Saul had a spear in his hand 11 and he hurled it, saying to himself, “I’ll pin David to the wall.” But David eluded him twice.

1 Samuel 18:10–11

But an evil spirit from the Lord came on Saul as he was sitting in his house with his spear in his hand. While David was playing the lyre, 10 Saul tried to pin him to the wall with his spear, but David eluded him as Saul drove the spear into the wall. That night David made good his escape.

1 Samuel 19:9–10

“This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel.’ ” . . . 16:20 Absalom said to Ahithophel, “Give us your advice. What should we do?” 21 Ahithophel answered, “Sleep with your father’s concubines whom he left to take care of the palace. Then all Israel will hear that you have made yourself obnoxious to your father, and the hands of everyone with you will be more resolute.” 22 So they pitched a tent for Absalom on the roof, and he slept with his father’s concubines in the sight of all Israel.

2 Samuel 12:11–12; 16:20–22

But the king said, “What does this have to do with you, you sons of Zeruiah? If he is cursing because the Lord said to him, ‘Curse David,’ who can ask, ‘Why do you do this?’ ” 11 David then said to Abishai and all his officials, “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the Lord has told him to.

2 Samuel 16:10–11

Again the anger of the Lord burned against Israel, and he incited David against them, saying, “Go and take a census of Israel and Judah.” . . . 10 David was conscience-stricken after he had counted the fighting men, and he said to the Lord, “I have sinned greatly in what I have done. Now, Lord, I beg you, take away the guilt of your servant. I have done a very foolish thing.”

2 Samuel 24:1, 10 (Cf. 1 Chronicles 21:1)

So the king did not listen to the people, for this turn of events was from the Lord, to fulfill the word the Lord had spoken to Jeroboam son of Nebat through Ahijah the Shilonite.

1 Kings 12:15

Micaiah continued, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left. 20 And the Lord said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ “One suggested this, and another that. 21 Finally, a spirit came forward, stood before the Lord and said, ‘I will entice him.’ 22 “ ‘By what means?’ the Lord asked. “ ‘I will go out and be a deceiving spirit in the mouths of all his prophets,’ he said. “ ‘You will succeed in enticing him,’ said the Lord. ‘Go and do it.’ 23 “So now the Lord has put a deceiving spirit in the mouths of all these prophets of yours. The Lord has decreed disaster for you.”

1 Kings 22:19–23 (Cf. 2 Chronicles 18:18–22)

At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship 21 and said: “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.” 22 In all this, Job did not sin by charging God with wrongdoing.

Job 1:20–22

Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.”

Job 2:3

He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said.

Job 2:10

A person’s days are determined; you have decreed the number of his months and have set limits he cannot exceed.

Job 14:5

But he stands alone, and who can oppose him? He does whatever he pleases.

Job 23:13

I know that you can do all things; no purpose of yours can be thwarted.

Job 42:2

But the plans of the Lord stand firm forever, the purposes of his heart through all generations.

Psalm 33:11

Our God is in heaven; he does whatever pleases him.

Psalm 115:3

The Lord does whatever pleases him, in the heavens and on the earth, in the seas and all their depths.

Psalm 135:6

To humans belong the plans of the heart, but from the Lord comes the proper answer of the tongue.

Proverbs 16:1

The Lord works out everything to its proper end—even the wicked for a day of disaster.

Proverbs 16:4

In their hearts humans plan their course, but the Lord establishes their steps.

Proverbs 16:9

The lot is cast into the lap, but its every decision is from the Lord.

Proverbs 16:33

Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails.

Proverbs 19:21

A person’s steps are directed by the Lord. How then can anyone understand their own way?

Proverbs 20:24

The Lord Almighty has sworn, “Surely, as I have planned, so it will be, and as I have purposed, so it will happen. 25 I will crush the Assyrian in my land; on my mountains I will trample him down. His yoke will be taken from my people, and his burden removed from their shoulders.” 26 This is the plan determined for the whole world; this is the hand stretched out over all nations. 27 For the Lord Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?

Isaiah 14:24–27

I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things.

Isaiah 45:7

Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. 10 I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’ 11 From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.

Isaiah 46:9–11

LORD, I know that people’s lives are not their own; it is not for them to direct their steps.

Jeremiah 10:23

“This is what the Lord says: As I have brought all this great calamity on this people, so I will give them all the prosperity I have promised them.

Jeremiah 32:42

Who can speak and have it happen if the Lord has not decreed it? 38 Is it not from the mouth of the Most High that both calamities and good things come?

Lamentations 3:37–38

All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done?”

Daniel 4:35

When a trumpet sounds in a city, do not the people tremble? When disaster comes to a city, has not the Lord caused it?

Amos 3:6

For from him and through him and for him are all things. To him be the glory forever! Amen.

Romans 11:36

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

Ephesians 1:11–12

These are hard and mysterious truths, but we mustn’t too quickly draw theological conclusions that mute the Bible from speaking on its own terms and revealing God to us in the resplendent display of his multifaceted character. It’s better that we come to know the fullness and mystery of all that God has revealed to us about himself—even if we have to wrestle and struggle through the implications—than that we have a safer and easier but incomplete picture of who God is.

  1. Cf. John 11:4, 14, where Jesus wasn’t interested in healing Lazarus but instead wanted to display his glory.
]]> https://philgons.com/2021/01/why-did-god-harden-pharaohs-heart-a-case-for-divine-ultimacy/feed/ 8 2853 Did John Use Bad Grammar to Teach the Holy Spirit’s Personality? https://philgons.com/2015/01/did-john-use-bad-grammar-to-teach-the-holy-spirits-personality/ https://philgons.com/2015/01/did-john-use-bad-grammar-to-teach-the-holy-spirits-personality/#comments Thu, 08 Jan 2015 15:00:57 +0000 http://philgons.com/?p=2856
Prooftexting the Personality of the Holy Spirit: An Analysis of the Masculine Demonstrative Pronouns in John 14:26, 15:26, and 16:13–14

Does the Bible present the Holy Spirit as a person, distinct from the Father and the Son? Yes. Did John use the masculine demonstrative pronoun ἐκεῖνος (instead of the neuter ἐκεῖνο) in John 14:26, 15:26, and 16:13–14 to make that point?

An impressive list of people answers yes. But Andy Naselli and I argue they’re wrong in “Prooftexting the Personality of the Holy Spirit: An Analysis of the Masculine Demonstrative Pronouns in John 14:26, 15:26, and 16:13–14,” Detroit Baptist Seminary Journal 16 (2011): 65–89.

Here’s the outline:

  1. Introduction
  2. The Argument
  3. Adherents of the Argument
  4. A Counterargument
  5. Adherents of the Counterargument
  6. Objections to the Counterargument
  7. Conclusion

Here’s our introduction:

Sometimes well-intentioned people argue for the right thing the wrong way. Their position may be right even though at least one of their arguments is not. This seems to be the case with a popular exegetical and theological argument for the personality of the Holy Spirit. The right position is that the Holy Spirit is a person, and the fallacious argument is that the masculine demonstrative pronoun ἐκεῖνος in John 14:26, 15:26, and 16:13–14 proves it. Trinitarian theologians through church history have rightly defended the personality of the Spirit, and an astonishing number of defenders appeal to this argument for support.

Here’s our conclusion:

The consistent testimony of Scripture is that the Holy Spirit is a person, but John’s use of ἐκεῖνος in John 14:26, 15:26, and 16:13–14 has absolutely no bearing on the subject. A careful analysis of the texts in their contexts with sound principles of grammatical gender firmly in place demonstrates unequivocally that the antecedent of ἐκεῖνος is the masculine παράκλητος. The gender of the nouns and pronouns in these chapters neither supports nor challenges the doctrine of the Spirit’s personality. It is time to put this erroneous argument to rest once and for all.

See also my other publications.

]]> https://philgons.com/2015/01/did-john-use-bad-grammar-to-teach-the-holy-spirits-personality/feed/ 1 2856 One God in Three Persons: Unity of Essence, Distinction of Persons, Implications for Life https://philgons.com/2014/08/one-god-in-three-persons-unity-of-essence-distinction-of-persons-implications-for-life/ https://philgons.com/2014/08/one-god-in-three-persons-unity-of-essence-distinction-of-persons-implications-for-life/#comments Mon, 25 Aug 2014 13:00:55 +0000 http://philgons.com/?p=2846
One God in Three Persons: Unity of Essence, Distinction of Persons, Implications for Life

I am excited to point out a new book from Crossway that tackles some of the issues facing the doctrine of the Trinity today: One God in Three Persons: Unity of Essence, Distinction of Persons, Implications for Life. I had the privilege of contributing a chapter with my good friend Andy Naselli. Our chapter, “An Examination of Three Recent Philosophical Arguments against Hierarchy in the Immanent Trinity,” evaluates some of the philosophical arguments against the notion of hierarchy in the immanent Trinity and finds them unpersuasive.

Here’s the book’s description:

How do the three persons of the Trinity relate to each other? Evangelicals continue to debate this complex concept—especially its implications for our understanding of men and women’s roles in both the home and the church. Offering a comprehensive exposition of the complementarian perspective, this book combines the insights of fifteen prominent evangelical scholars1 who examine the issue from exegetical, theological, historical, and pastoral perspectives. The contributors to this volume have written one of the most substantive treatises to date, defending the eternal submission of the Son and Spirit to the Father with a wide array of persuasive evidences.

Bruce Ware and John Starke edited the volume, and eleven others—Wayne Grudem, Jim Hamilton, Scott Oliphint, Michael Haykin, Jeffrey Robinson, Robert Letham, Michael Ovey, Andy Naselli, Chris Cowan, Kyle Claunch, and I—contributed chapters.

It’s projected to be released in April of 2015, but it’s available for pre-order now.

Since the doctrine of the Trinity is one of my favorite areas of study, I’m looking forward to this book’s release and reading the chapters from the other contributors. If you get a chance to read it, I’d love to hear your feedback on our chapter.

If this topic interests you, you may want to check out some of my previous blog posts related to hierarchy in the Trinity:2

  1. “Ware–Grudem vs. McCall–Yandell on the Trinity”
  2. “My Question for Dr. Yandell”
  3. “Does Eternal Subordination Entail a Denial of Homoousion?”
  4. “Does the McCall–Yandell Argument Work? Feinberg Says No”
  5. “The Failed Strategy of Trinity and Subordinationism”
  6. “Essential Equality and Functional Subordination: A Complementarian Novelty?”
  7. “Hierarchy Does Not Necessitate Opposition”
  8. “Warfield on Eternal Subordination in the Trinity”
  9. “Barth on the Son’s Subordination to the Father”
  10. “Gunton on Taxis in the Trinity”
  11. “John Frame on 1 Corinthians 15:28 and Eternal Subordination”
  12. “Moulton on 1 Corinthians 15:28”
  13. “The Father = The Trinity”

For more on the Trinity, see also these posts:

  1. “The Doctrine of the Trinity in Five Theses”
  2. “How Do the Father, Son, and Spirit Differ?
  3. “Are the Father, Son, and Spirit Equally Persons?
  4. “Is the Trinity One ‘What’ and Three ‘Who’s’?”
  5. “Warfield, Vos, and Van Til: Is God One Person?”
  6. “Are You a Practical Modalist?”
  7. “Review of Father, Son and Spirit: The Trinity and John’s Gospel by Andreas J. Köstenberger and Scott R. Swain”
  8. “To Him Be Glory Forever”
  9. “Intratrinitarian Reconciliation?”

See also my other publications.

  1. I count only thirteen. I’m not sure who numbers fourteen and fifteen are. And “prominent evangelical scholars” is probably an overstatement, especially since it would seem to include me.
  2. You may also want to check out a similar work published by Wipf and Stock a couple of years ago called The New Evangelical Subordinationism? Perspectives on the Equality of God the Father and God the Son. It includes essays from both sides of the debate. Unfortunately, it’s expensive.
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