Gleason Archer - Did Adam really die when he ate of the forbidden fruit?

Gleason Archer one of the foremost authorities on Ancient Hebrew in his Encyclopedia of Bible Difficulties said:

Genesis 2:17: Did Adam really die when he ate of the forbidden fruit?

In Genesis 2:17 God warned Adam, “But from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die” (NASB). Later, in Genesis 3:4, Satan’s serpent assured Eve, “Surely you will not die!” When Adam and Eve yielded to temptation and partook of the forbidden fruit, they certainly did not drop dead on that fateful day; but they lived on to face the rebuke of God (3:8-19). Was Satan right? Did God fail to carry out His promise? Certainly not! But the death that overtook the guilty pair that day was spiritual only; physical death did not come until centuries later (Gen. 5:5).

Scripture distinguished three types of death. First, there is physical death, which involves separation of the soul form the body. The separated body undergoes chemical dissolution and reverts to the “dust of the ground” (i.e., the elements of which it was composed). The soul (nepes) of subhuman creatures apparently ceases to exist (cf. Eccl. 3:21: “Who knows that the breath [ruah, used here in the sense of the breath of life metonymic of the nonmaterial personality of the human or subhuman animal] of man ascends upward and the breath of the beast descends downward to the earth?”). On the day Adam was disobedient, the sentence of physical death was imposed; but by God’s grace the execution of that sentence was delayed.

The Old Testament people of God were fully aware that physical death did not entail the annihilation of the person who indwelt the body. Genesis 25:8 states that Abraham after his decease “was gathered to his people”—which implies a continuing consciousness of personal relationship with those who had preceded him in death. Job 19:25-26 quotes the suffering patriarch as saying: “As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is flayed [lit., ‘stripped off’], yet in  (lit., from) my flesh I shall see God” (cf. 2 Sam. 12:23; Pss. 49:15; 73:24; 84:7; Isa. 25:8; 26:19; Hos. 13:14). Already in Daniel 12:2 we find a reference of the bodily nature of deceased persons as  “sleeping” in the dust of the earth, from whence they shall be raised up.

In the New Testament this same resurrection of both the evil and the good is taken up by Christ Himself in John 5:28-29: “Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds, to a resurrection of life, those who committed evil deeds to a resurrection of judgment” (NASB). The implication is that all humans after death remain in a state of sleep or suspended animation so far as their bodily nature is concerned. In the New Testament specific references to this state of sleep pertain to believers, at least so far as Paul’s Epistles are concerned (1 Cor. 11:30; 15:51; 1 Thess. 4:14; 5:10). But their soul and spirit, which prior to the resurrection of Christ waited in that portion of hades referred to by Christ as “Abraham’s bosom” (Luke 16:22), go to be with Christ immediately upon death (Phil. 1:23).

The second type of death taught in Scripture is spiritual death. It is this aspect of death that overtook our first parents immediately upon their act of sin. Alienation toward God was shown by their vain attempt to hide from Him when He came to have fellowship with them in the cool of the evening (Gen. 3:8). It was apparent from their attitude of guilty fear toward Him  (3:10), in the curse of expulsion from the Garden of Eden (where they had enjoyed intimate and cordial fellowship with Him), in the curse of toil and pain both in the eking out of a living from the soil and in the process of childbirth, and in the eventual death of the body and its reversion to the soil from which it was made (3:16-19,23-24).  From that moment on, Adam and Eve fell into a state of spiritual death, separated from the living God through their violation of His covenant. As Ephesians 2:1-3 expresses it, they became “dead in trespasses and sins,” walking according to the course of Satan and this present evil world, fulfilling the desires of the flesh and the mind. as children of disobedience and wrath.

Not only did Adam and Eve become guilty before God and thereby fall into a state of unrighteousness, but they also incurred that defilement and pollution that characterize the unholy life of the fallen sarx (“fleshly nature”) that is basically alienated toward God and in a state of enmity toward Him (Rom. 8:5-8). Hence the mind-set (phronema) of the sarx is death  (v.6 and those who abide in this state are incapable of pleasing God (v.8 Hence they are alienated from the life of God, being completely helpless to save themselves or to earn any merit or favor in the eyes of God. They are utterly lost from the time they first begin their earthly life (Ps. 51:5), for they are born as “children of wrath” (Eph. 2:3).

Such was the condition of Adam and Eve as soon as they committed their first transgression. They were plunged immediately into a state of spiritual death, from which they had no prospect of recovery, despite the most strenuous efforts to lead a better life.  Yet the biblical account goes on to tell of God’s forgiveness and remedial grace. To that guilty pair He gave the promise (Gen. 3:15) that one of Eve’s descendants would someday crush the head of the satanic serpent, at the cost of personal suffering (suggestive of His death on the Cross).

Instead of immediately inflicting the penalty of physical death on them, God gave Adam and Eve a set of guidelines for their life subsequent to their expulsion from Eden—which surely implied that their execution was to be delayed for some gracious purpose, even though they had forfeited the communion they had formerly enjoyed with God. God also provided them with animal pelts to cover up their nakedness and to protect them from the cold and the rigors of the outside world. But to furnish them with such pelts, it was necessary to take the lives of the animals whose fur they were to wear. It may have been in this connection that God taught Adam and Eve about blood sacrifice on the altar, as a means of their laying hold in advance of the atoning merit of the Cross—that vicarious, substitutionary death that the messianic “seed of the woman” was someday to offer up on the hill of Golgotha. As they responded in repentance and faith (bestowed on them by the Holy Spirit), they were rescued from their state of death and brought into a state of grace. This faith is deduced from the sacrificial practice of their son Abel, who presented the firstlings of his flock as a blood sacrifice on his altar in his worship of God. Blood sacrifice presupposes a concept of substitution, whereby the innocent dies in place of the guilty.

The third type of death referred to in Scripture is eternal death, that final, complete, and irremediable state of eternal separation from God, who is the only true source of life and joy. This death is referred to in Revelation 20:14 as the “second death.” This is characterized by unending and unrelieved pangs of conscience and anguish of soul, corresponding to the ever-ascending smoke of the torment of the damned (Rev. 14:11). This is said to be the final state of Satan, the Beast (or the self-deifying world dictator of the last days), and his religious collaborator, the False Prophet (Rev. 20:10). All three are to be cast into the “lake of fire and brimstone,” there to be tormented “day and night forever and ever.” Revelation 21:8 reveals that every type of unrepentant, unforgiven sinner (the cowardly, the unbelieving or untrustworthy, the murderers, the sexually immoral, the sorcerers and idolaters, and all liars) will likewise be cast into the lake of fire and brimstone, which is the second death. This, then, is the ultimate destiny of those who willfully abide in a state of spiritual death until they experience their physical death. “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18, NASB). “He who believes in the Son has eternal life; but he who does not obey [or believe] the Son shall not see life, but the wrath of God abides on him” (John 3:36).

The Conditional New Covenant and Gym Subscriptions

The New Covenant can be likened unto a gym subscription.

Someone's decides to offer (an eternal) subscription to the local gym and pays the admission fee and monthly gym fees (something you couldn't ever afford).  The offer has a time limit (your lifetime) but it requires you to get come down to the gym (belief).  It requires that you read all the gym rules, agree to them and sign the contract with them (repentance, confession, baptism).  After you sign the contract you get a membership card (you're "in Christ").  When you show the membership card you can go into the gym and use the facilities.  Without the membership card you will be barred from entrance.  You must observe gym rules (live "like Christ").  If you don't then you risk having your subscription canceled.  Also you can cancel your subscription any time you like (disbelief).  Provided you have your membership card and are a member in good standing you are free to use the gym and reap it's benefits. (be "with Christ")

What I've just described is a covenant much like the New Covenant.  I put the New Covenant things in parentheses so that there would be no mistake in seeing the parallel.  Notice the gym subscription is a gift.  It is something that is totally unearned and undeserved, yet it is conditional.  It requires you believe the offer exists.  It requires you go through the process to sign the contract and get your membership card.  It requires that you understand, agree to and follow gym rules.  It requires that you remain a gym member in good standing.  As long as those conditions are met, you can use the gym and receive all the benefits.

Now there are many people who want to tamper with the way the local gym handles subscriptions.  Here are some examples.

Example one:

You think the subscription is great and go down to the gym. You walk up to the entrance and try to go in but the guard stops you.  "But it's a gift," you say.  "It's my gift, I demand you let me in."  The guard says, "Not on your life.  Get a membership card first.  No one gets in without a membership card.  That's the rules."  You complain that the gift should be unconditional but the guard doesn't listen.  So you go home and stew for awhile. "It was supposed to be free.  The guy paid for it.  I should have been a member of the gym when he paid for it.  There shouldn't be any need for a membership card.  Isn't that how it works?  Damn if I'm gonna let anybody say it isn't."

Example two:

You think the subscription is great and go down to the gym to sign up.  You read the contract and state that you agree with it but you refuse to sign the contract.  You begin to complain that just coming down to the gym and reading the contract should be enough.  "I signed it in my head" (prayed the sinners prayer).  The membership card is not issued because you refuse to sign the contract in the proscribed way, according to gym rules.  So you go home and stew for awhile. "It was supposed to be free.  The guy paid for it.  I should have been a member of the gym when he paid for it.  I made the effort to got down to the gym and I mentally assented acceptance of the gym rules.  Isn't that how it works?  Damn if I'm gonna let anybody say it isn't."

Example three:

You think the subscription is great and go down to the gym to sign up.  You read the contract and state that you agree with it but you refuse to sign the contract with the pen they offered you.  You say, "I'll sign it with my pencil."  They explain that the contract is only valid if you sign it with a pen.  So, you rudely grab the pen out of their hands and sign the contract with your first name only.  "That's no good." they say.  "You must sign your full name."  In frustration you leave the gym go home and stew for awhile.  "It was supposed to be free.  The guy paid for it.  I should have been a member of the gym when he paid for it.  Who cares how I sign the contract?  I should be able to change the rules if I like.  It's my gift isn't it?  Isn't that how it works?  Damn if I'm gonna let anybody say it isn't."

Example four:

You think the subscription is great and go down to the gym to sign up.  You read the contract, state that you agree with it, and sign it.  A membership card is issued to you and you begin to workout at the gym.  But the benefits that the gym offers are not to your liking.  They are long term benefits and you have to actually "work out" to get them.  The gym staff say, "No pain, no gain."  But you would rather have immediate gratification.  You know about another gym, long gone out of existence, but you've read about the immediate benefits they offered.  So you begin to demand that your gym offer immediate benefits along with the long term ones.  You stop working out and concentrate on the things that give you immediate gratification.  Other members point out that you are being selfish and that long term benefits are the only ones your gym offers.   You begin disrespecting the staff and other members.  When they point out the gym rules, you begin complaining that your membership is an unconditional gift, you shouldn't have to follow any rules. You get angry and begin stewing.  "It's my gift.  I can do with it as I like.  I don't' need to work out if I don't want to and you are obligated to give me the kind of benefits I desire.  Isn't that how it works?  Damn if I'm gonna let anybody say it isn't."  The staff begins to wonder if you are really a member in good standing or not.  They decide to wait and see a little longer before revoking your membership.

Example five:

You think the subscription is great and go down to the gym to sign up.  You read the contract, state that you agree with it, and sign it.  A membership card is issued to you and you begin to workout at the gym.  You find other members there willing to work with you toward the common goal (Christlikeness and Ministry of Reconciliation). You remain a member in good standing.  You receive the promised benefits to your joy and the joy of the one who paid the price for your membership.  Eventually you meet him in person and you express your heart felt gratitude.

Now I could go on with other examples but I think this is enough to make my point.  All covenants are conditional, including the New Covenant in Christ Jesus.  I do not deny that salvation in the New Covenant is a gift.  I do not deny that Christ fully paid the payment for sin.  We do not deserve it and salvation cannot be earned.  But there are conditions that need to be met for us to cash in on our gift benefits.  All covenants have parties, terms and promises, whether it be your local gym or the New Covenant in Christ.  Example one is the "grace only" position.  Example two is the "faith only" position.  Example three is various forms of covenant signing other than immersion baptism taught in the New Testament.  Example four is the transference of Old Covenant physical promises and the neglect of New Covenant terms.  Example five is biblical Conditional Covenant Theology as it ought to work.

God communicates through the written Word - Psalm 119

As Christians, we believe God speak to us through his Word, not in subjective inner voices.  We believe in propositional revelation. Take a look at Psalm 119.  Psalm 119 tells us exactly how God reveals himself.  It says it no less than 182 times in 176 verses.  He communicates through his written word.

Psalms 119:1 [Aleph] Blessed are they whose ways are blameless, who walk according to the LAW of the LORD.  2 Blessed are they who keep his STATUTES and seek him with all their heart.  3 They do nothing wrong; they walk in HIS WAYS.  4 You have laid down PRECEPTS that are to be fully obeyed.  5 Oh, that my ways were steadfast in obeying your DECREES!  6 Then I would not be put to shame when I consider all your COMMANDS.  7 I will praise you with an upright heart as I learn your righteous LAWS.  8 I will obey your DECREES; do not utterly forsake me. 

Psalms 119:9 [Beth] How can a young man keep his way pure? By living according to your WORD.  10 I seek you with all my heart; do not let me stray from your COMMANDS.  11 I have hidden your WORD in my heart that I might not sin against you.  12 Praise be to you, O LORD; teach me your DECREES.  13 With my lips I recount all the LAWS that come from your mouth.  14 I rejoice in following your STATUTES as one rejoices in great riches.  15 I meditate on your PRECEPTS and consider your ways.  16 I delight in your DECREES; I will not neglect your WORD. 

Psalms 119:17 [Gimel] Do good to your servant, and I will live; I will obey your WORD.  18 Open my eyes that I may see wonderful things in your LAW.  19 I am a stranger on earth; do not hide your COMMANDS from me.  20 My soul is consumed with longing for your LAWS at all times.  21 You rebuke the arrogant, who are cursed and who stray from your COMMANDS.  22 Remove from me scorn and contempt, for I keep your STATUTES.  23 Though rulers sit together and slander me, your servant will meditate on your DECREES.  24 Your STATUTES are my delight; they are my counselors. 

Psalms 119:25 [Daleth] I am laid low in the dust; preserve my life according to your WORD.  26 I recounted my ways and you answered me; teach me your DECREES.  27 Let me understand the teaching of your PRECEPTS; then I will meditate on YOUR WONDERS.  28 My soul is weary with sorrow; strengthen me according to your WORD.  29 Keep me from deceitful ways; be gracious to me through your LAW.  30 I have chosen the way of TRUTH; I have set my heart on your LAWS.  31 I hold fast to your STATUTES, O LORD; do not let me be put to shame.  32 I run in the path of your COMMANDS, for you have set my heart free. 

Psalms 119:33 [He] Teach me, O LORD, to follow your DECREES; then I will keep them to the end.  34 Give me understanding, and I will keep your LAW and obey it with all my heart.  35 Direct me in the path of your COMMANDS, for there I find delight.  36 Turn my heart toward your STATUTES and not toward selfish gain.  37 Turn my eyes away from worthless things; preserve my life according to your WORD.  38 Fulfill YOUR PROMISE to your servant, so that you may be feared.  39 Take away the disgrace I dread, for your LAWS are good.  40 How I long for your PRECEPTS! Preserve my life in your righteousness. 

Psalms 119:41 [Waw] May your unfailing love come to me, O LORD, your salvation according to YOUR PROMISE;  42 then I will answer the one who taunts me, for I trust in your WORD.  43 Do not snatch the WORD of TRUTH from my mouth, for I have put my hope in your LAWS.  44 I will always obey your LAW, for ever and ever.  45 I will walk about in freedom, for I have sought out your PRECEPTS.  46 I will speak of your STATUTES before kings and will not be put to shame,  47 for I delight in your COMMANDS because I love them.  48 I lift up my hands to your COMMANDS, which I love, and I meditate on your DECREES. 

Psalms 119:49 [Zayin] Remember your WORD to your servant, for you have given me hope.  50 My comfort in my suffering is this: YOUR PROMISE preserves my life.  51 The arrogant mock me without restraint, but I do not turn from your LAW.  52 I remember your ancient LAWS, O LORD, and I find comfort in them.  53 Indignation grips me because of the wicked, who have forsaken your LAW.  54 Your DECREES are the theme of my song wherever I lodge.  55 In the night I remember your name, O LORD, and I will keep your LAW.  56 This has been my practice: I obey your PRECEPTS. 

Psalms 119:57 [Heth] You are my portion, O LORD; I have promised to obey your WORDS.  58 I have sought your face with all my heart; be gracious to me according to YOUR PROMISE.  59 I have considered my ways and have turned my steps to your STATUTES.  60 I will hasten and not delay to obey your COMMANDS.  61 Though the wicked bind me with ropes, I will not forget your LAW.  62 At midnight I rise to give you thanks for your righteous LAWS.  63 I am a friend to all who fear you, to all who follow your PRECEPTS.  64 The earth is filled with your love, O LORD; teach me your DECREES. 

Psalms 119:65 [Teth] Do good to your servant according to your WORD, O LORD.  66 Teach me knowledge and GOOD JUDGMENT, for I believe in your COMMANDS.  67 Before I was afflicted I went astray, but now I obey your WORD.  68 You are good, and what you do is good; teach me your DECREES.  69 Though the arrogant have smeared me with lies, I keep your PRECEPTS with all my heart.  70 Their hearts are callous and unfeeling, but I delight in your LAW.  71 It was good for me to be afflicted so that I might learn your DECREES.  72 The LAW from your mouth is more precious to me than thousands of pieces of silver and gold. 

Psalms 119:73 [Yodh] Your hands made me and formed me; give me understanding to learn your COMMANDS.  74 May those who fear you rejoice when they see me, for I have put my hope in your WORD.  75 I know, O LORD, that your LAWS are righteous, and in faithfulness you have afflicted me.  76 May your unfailing love be my comfort, according to YOUR PROMISE to your servant.  77 Let your compassion come to me that I may live, for your LAW is my delight.  78 May the arrogant be put to shame for wronging me without cause; but I will meditate on your PRECEPTS.  79 May those who fear you turn to me, those who understand your STATUTES.  80 May my heart be blameless toward your DECREES, that I may not be put to shame. 

Psalms 119:81 [Kaph] My soul faints with longing for your salvation, but I have put my hope in your WORD.  82 My eyes fail, looking for YOUR PROMISE; I say, “When will you comfort me?”  83 Though I am like a wineskin in the smoke, I do not forget your DECREES.  84 How long must your servant wait? When will you punish my persecutors?  85 The arrogant dig pitfalls for me, contrary to your LAW.  86 All your COMMANDS are trustworthy; help me, for men persecute me without cause.  87 They almost wiped me from the earth, but I have not forsaken your PRECEPTS.  88 Preserve my life according to your love, and I will obey the STATUTES of your mouth. 

Psalms 119:89 [Lamedh] Your WORD, O LORD, is eternal; it stands firm in the heavens.  90 Your faithfulness continues through all generations; you established the earth, and it endures.  91 Your LAWS endure to this day, for all things serve you.  92 If your LAW had not been my delight, I would have perished in my affliction.  93 I will never forget your PRECEPTS, for by them you have preserved my life.  94 Save me, for I am yours; I have sought out your PRECEPTS.  95 The wicked are waiting to destroy me, but I will ponder your STATUTES.  96 To all perfection I see a limit; but your COMMANDS are boundless. 

Psalms 119:97 [Mem] Oh, how I love your LAW! I meditate on it all day long.  98 Your COMMANDS make me wiser than my enemies, for they are ever with me.  99 I have more insight than all my teachers, for I meditate on your STATUTES.  100 I have more understanding than the elders, for I obey your PRECEPTS.  101 I have kept my feet from every evil path so that I might obey your WORD.  102 I have not departed from your LAWS, for you yourself have taught me.  103 How sweet are your WORDS to my taste, sweeter than honey to my mouth!  104 I gain understanding from your PRECEPTS; therefore I hate every wrong path. 

Psalms 119:105 [Nun] Your WORD is a lamp to my feet and a light for my path.  106 I have taken an oath and confirmed it, that I will follow your righteous LAWS.  107 I have suffered much; preserve my life, O LORD, according to your WORD.  108 Accept, O LORD, the willing praise of my mouth, and teach me your LAWS.  109 Though I constantly take my life in my hands, I will not forget your LAW.  110 The wicked have set a snare for me, but I have not strayed from your PRECEPTS.  111 Your STATUTES are my heritage forever; they are the joy of my heart.  112 My heart is set on keeping your DECREES to the very end. 

Psalms 119:113 [Samekh] I hate double-minded men, but I love your LAW.  114 You are my refuge and my shield; I have put my hope in your WORD.  115 Away from me, you evildoers, that I may keep the COMMANDS of my God!  116 Sustain me according to YOUR PROMISE, and I will live; do not let my hopes be dashed.  117 Uphold me, and I will be delivered; I will always have regard for your DECREES.  118 You reject all who stray from your DECREES, for their deceitfulness is in vain.  119 All the wicked of the earth you discard like dross; therefore I love your STATUTES.  120 My flesh trembles in fear of you; I stand in awe of your LAWS. 

Psalms 119:121 [Ayin] I have done what is righteous and just; do not leave me to my oppressors.  122 Ensure your servant’s well-being; let not the arrogant oppress me.  123 My eyes fail, looking for your salvation, looking for your righteous promise.  124 Deal with your servant according to your love and teach me your DECREES.  125 I am your servant; give me discernment that I may understand your STATUTES.  126 It is time for you to act, O LORD; your LAW is being broken.  127 Because I love your COMMANDS more than gold, more than pure gold,  128 and because I consider all your PRECEPTS right, I hate every wrong path. 

Psalms 119:129 [Pe] Your STATUTES are wonderful; therefore I obey them.  130 The unfolding of your WORDS gives light; it gives understanding to the simple.  131 I open my mouth and pant, longing for your COMMANDS.  132 Turn to me and have mercy on me, as you always do to those who love your name.  133 Direct my footsteps according to your WORD; let no sin rule over me.  134 Redeem me from the oppression of men, that I may obey your PRECEPTS.  135 Make your face shine upon your servant and teach me your DECREES.  136 Streams of tears flow from my eyes, for your LAW is not obeyed. 

Psalms 119:137 [Tsadhe] Righteous are you, O LORD, and your LAWS are right.  138 The STATUTES you have laid down are righteous; they are fully trustworthy.  139 My zeal wears me out, for my enemies ignore your WORDS.  140 YOUR PROMISEs have been thoroughly tested, and your servant loves them.  141 Though I am lowly and despised, I do not forget your PRECEPTS.  142 Your righteousness is everlasting and your LAW is true.  143 Trouble and distress have come upon me, but your COMMANDS are my delight.  144 Your STATUTES are forever right; give me understanding that I may live. 

Psalms 119:145 [Qoph] I call with all my heart; answer me, O LORD, and I will obey your DECREES.  146 I call out to you; save me and I will keep your STATUTES.  147 I rise before dawn and cry for help; I have put my hope in your WORD.  148 My eyes stay open through the watches of the night, that I may meditate on YOUR PROMISEs.  149 Hear my voice in accordance with your love; preserve my life, O LORD, according to your LAWS.  150 Those who devise wicked schemes are near, but they are far from your LAW.  151 Yet you are near, O LORD, and all your COMMANDS are true.  152 Long ago I learned from your STATUTES that you established them to last forever. 

Psalms 119:153 [Resh] Look upon my suffering and deliver me, for I have not forgotten your LAW.  154 Defend my cause and redeem me; preserve my life according to YOUR PROMISE.  155 Salvation is far from the wicked, for they do not seek out your DECREES.  156 Your compassion is great, O LORD; preserve my life according to your LAWS.  157 Many are the foes who persecute me, but I have not turned from your STATUTES.  158 I look on the faithless with loathing, for they do not obey your WORD.  159 See how I love your PRECEPTS; preserve my life, O LORD, according to your love.  160 All your WORDS are true; all your righteous LAWS are eternal. 

Psalms 119:161 [Sin and Shin] Rulers persecute me without cause, but my heart trembles at your WORD.  162 I rejoice in YOUR PROMISE like one who finds great spoil.  163 I hate and abhor falsehood but I love your LAW.  164 Seven times a day I praise you for your righteous LAWS.  165 Great peace have they who love your LAW, and nothing can make them stumble.  166 I wait for your salvation, O LORD, and I follow your COMMANDS.  167 I obey your STATUTES, for I love them greatly.  168 I obey your PRECEPTS and your STATUTES, for all my ways are known to you. 

Psalms 119:169 [Taw] May my cry come before you, O LORD; give me understanding according to your WORD.  170 May my supplication come before you; deliver me according to YOUR PROMISE.  171 May my lips overflow with praise, for you teach me your DECREES.  172 May my tongue sing of your WORD, for all your COMMANDS are righteous.  173 May your hand be ready to help me, for I have chosen your PRECEPTS.  174 I long for your salvation, O LORD, and your LAW is my delight.  175 Let me live that I may praise you, and may your LAWS sustain me.  176 I have strayed like a lost sheep. Seek your servant, for I have not forgotten your COMMANDS. 

WORD - 25 times.

WORDS - 5 times.

LAW - 25 times.

LAWS - 20 times.

STATUTES - 23 times.

PRECEPTS - 21 times.

DECREES - 23 times.

COMMANDS - 23 times.

YOUR PROMISE - 12 times.

YOUR WONDERS - 1 time.

TRUTH - 2 times.

HIS WAYS - 1 time.

GOOD JUDGMENT - 1 time.

TOTAL - 182 times.

SUBJECTIVE INNER VOICE OR ANY SYNONYM - 0 times.

Does God React? - A Response to one Calvinist's Ravings.

Does God React?

A Response to one Calvinist's Ravings.

The following was written by Josiah Luke Spencer in his facebook note.  My Response will follow.

http://www.facebook.com/notes/josiah-luke-spencer/does-god-react/498456539053

What Spencer wrote.

"And when the Lord saw that Leah was hated, he opened her womb: but Rachel was barren."  Genesis 29:31.  Did God react?  There is much language in the Bible that would seem to declare that God reacts to human events just like we humans do. 

    There seems to be more to the issue, however.  When we look at James 1:17 we read this: Every good gift and perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, or shadow of turning."  So, God does not/cannot change.  How could God alter His course of action if He does not change? 

    And yet, we see a few places that say God repents.  What about Numbers 23:19: God is not a man that he should lie: neither the son of man, that he should repent: hath he said and shall he not do it? or hath he spoken, and shall he not make it good?  How do we coalesce the two?

    What about Ephesians 1:11  In whom we also have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will.  

    God is eternal, is He not?  There is much in the Bible that speaks of God in terms that men can understand.  Human emotions and human actions/reactions are ascribed to God because we could understand no other way.  If God had explained this all in detail to us in the Bible, we'd still be lost. 

    The problem is that we cannot understand how an eternal God interacts with a time-bound Creation.  How does that happen?  How is it possible?   This quandary is what has led to the Arminian/Calvinist argument.  Calvinists protect God's sovereignty and Arminian's protect God's fairness.  The only problem is, God doesn't say anything about being fair.  He says He will do as He pleases (Romans 9).  He will have mercy on whomever He chooses.

    So, did God react to sin by sending Jesus Christ?  Well, Revelation 13:8 calls Jesus the Lamb slain from the foundation of the world.  So, no.

    God does not react.  Somehow He interacts with us, but we cannot understand this.  We, real active agents, are working out a plan that He works according to His own will.

My Response

Introduction

Really this whole discussion is about free will isn't it?  Is God in total control of everything that happens?  If every event in the universe is determined by God including every action man does, including man's predestination to salvation or damnation, then it can't be conceivable that God could actually change his mind.  If every action in the universe is determined, then every action of God within the universe must be written in stone.  He can never make a mistake.  He can never change his mind.  He can never repent.  He can never react.  He can never respond.  He is just as mechanical as the universe he makes.  Let's take a look at the passages used.  And for the record I use the terms "react" and "respond" interchangeably.  They mean the same thing.

Genesis 29:31

In Genesis 29:31 God blessing Leah rather than Rachel is a way to bring about his covenant promise to make Jacob into a great nation.  He used the situation of the two sisters to his advantage to bring about his promise, otherwise he wouldn't have interfered.  Did he react?  Of course he did.  The feud between the two women was too good to pass up and it helped God make a nation.

James 1:17

James 1:17 is a statement about God's faithfulness to keep his covenant.  He is trustworthy.   It is not a statement about God's not being able to change or altar His course of action.  He is a freewill being.  His determination to keep his word does not in any way hinder his ability to make choices and adjust them as he pleases.

Numbers 23:19

Numbers 23:19 is also about God keeping his covenant promises.  If you look at the parallelisms it's quite clear.  Once God promises something he fulfills it, he acts upon what he has said and he doesn't change his mind (repent) about keeping his covenant.  That would make him into a liar.  This verse again does not limit God's ability to change his mind in any way.  All it says is he will keep his agreements.

But God does change his mind.  Genesis 6:1-8.  God regretted making man because man was a lot more sinful than he calculated he would be.  Such is the limitation of God when it comes to free will beings.  When God made Adam and gave him free will he limited himself to dealing with man in our universe's time dimension.  One cannot know  the choices of a free will being.  The fact is, he made a mistake in the calibration of man's life span and he started over after the flood, giving mankind a 120 year maximum life span as compared to 1000 before the flood.  In this way God limited mankind's expression of sin.  (Notice God miscalculated the depth of man's sin, a miscalculation is not a sin.)

Ephesians 1:11

In Ephesians 1:3-14, God's will and plan is for salvation to be through the New Covenant in Christ, not through the law or any other covenant.  In verse 3 the promises of the covenant are stipulated to be spiritual in nature and he elaborates what they are.  In verse 4 it says that before the creation of the world, it was planned (predestined) that through Christ ( in him) the Ephesians would be made holy and blameless in God's sight.  Salvation through Christ is what is predestined not specific individuals.  Calvinism perverts this verse.  Again verse 6 states that the adoption to be God's sons was predestined to be through Jesus Christ.  Verse 6 states that God's grace, (salvation through the New Covenant) is freely given.  Now if as the Calvinists say, that specific people are already predestined for salvation, how can salvation be said to be freely given?  There is no freedom involved at all.  Verse 7 again emphasizes that it is through Christ that redemption and forgiveness of sins is lavished on the Ephesians.  Verse 9 states that the mystery was made known and proposed through Christ, and was implemented when the (end) times (of the Old Covenant) reached their fulfillment.  All heaven and earth are brought together in Christ.  Then in verse 11-12 he states again that the plan of God is predestined again in Christ.  So that those who hope in Christ, through the New Covenant might give God praise and glory.  Verse 13 states how the Ephesians received the predestined covenant promises.  They were included "in Christ" by hearing and believing the word, the gospel of salvation and were given the Holy Spirit as a guarantee of the inheritance till Christ's parousia and redemption.

Let's review  the passage in a different way.  The promises of the New Covenant are specifically listed and are through Christ.  In fact Christ and the Covenant are almost synonymous to Paul.  Simply put, the parties of the New Covenant are God and anyone who is IN CHRIST.  The terms of the covenant are for believers to be LIKE CHRIST.  And the promises are that they will be WITH CHRIST.  So Christ is all in all.

The New Covenant promises listed in the passage are:

1. "every spiritual blessing in Christ" (3)

2. "in him....to be holy and blameless in God's sight" (4)

3. "to be adopted as his sons though Jesus Christ" (5)

4. "in him we have redemption...the forgiveness of sins" (7)

5. "made known...the mystery of his will...which he proposed in Christ" (9)

6. "to bring all things in heaven and on earth together under one head, even Christ (10)

7. "in him...we might be the praise of his glory" (12)

8. "marked in him with a seal, the promised Holy Sprit...guaranteeing our inheritance until the redemption" (13-14)

Notice the promises are all "in Christ" given to those "in Christ".  The covenant and the promises are what are predestined though Christ.  Those who hear and believe the gospel and join the New Covenant through baptism into Christ receive them.  God's GRACE to us is THE NEW COVENANT IN CHRIST.  It is a free gift.  We receive the gift in faith through our free will.  Deterministic Calvinism kills covenant.  Deterministic Calvinism kills Christianity.

Anthropomorphism

Spencer says, "Human emotions and human actions/reactions are ascribed to God because we could understand no other way.  If God had explained this all in detail to us in the Bible, we'd still be lost."  That's an often used appeal to dismiss God's emotions.  It's called anthropomorphism.  But if God's emotions as recorded in the Bible can't be trusted then how can we trust Jesus?  Was Jesus' emotions faked so that we could understand him?  Are God's love, anger, regret, sadness, joy all faked?  Is God a deceiver and liar?

Does the parable of the lost son actually portray God's emotions or is it all anthropomorphism?  If God as the Calvinist claims, knows all future events then how can he have joy when one sinner repents?  If he is controlling and giving the sinner faith in the first how can he have joy when the sinner repents?  And if he already knows who will or won't be saved then how  much fun is that?  It's like watching the same sports game over again.  No fun if you already know  who is going to win.  How can the father display so much joy if he knows if that the prodigal will return, when the prodigal with return, and what he will say when he returns?  There is no joy in that.  Give me a break!  Calvinism turns God into a mechanistic monster.

If the scriptures cannot be trusted about God's emotions then how can we trust it about anything else?  Anthropomorphism is a Calvinistic way to depersonalize God, because free will and personality go together.

Romans 9

The whole point of Romans 9 is not the individual election of some to be saved and others to be damned.  The point of Romans 9 is that God makes the rules when it comes to salvation and if he decided it should be through the New Covenant in Christ, nobody has any authority to challenge his decision.  The Old Covenant Jews cannot complain that they are the pottery made to be an "object of his wrath" to shortly be destroyed. The Old Covenant had it's purpose in God's plan.  Jesus satisfied the requirements of the law  and in so doing paid the price for sin.

Verse 30 makes it very clear that the Jews were complaining about the Gentiles.  They were saying God's unfair in verse 14.  But Paul says no.  God will have mercy on who he will have mercy.  If he decides to grant mercy to the Gentiles too than that's his prerogative.  If he decides it must be through faith in Christ in the New Covenant rather than the Old Covenant then that's his prerogative too.

God chose to fulfill his promise to Abraham through Isaac rather than Ishmael.  Abraham tried to bring about the promise on his own.  God said no, it is I who decides.  The promise does not come through one's own efforts.  God chose to fulfill his promise through Jacob instead of Esau.  It is not though firstborn birthright that the promise is brought about.  God decides not man.  And notice in both cases it is the younger rather than the older that is chosen.  Paul says this is figurative of God choosing the New Covenant to bring about his promise rather than the Old. (Galatians 4:21-32)

Pharaoh was raised up to bring about God's promise to Abraham in Genesis 15:13-16.  So also, Israel was raised up for it's purpose to bring about the New Covenant and then be destroyed.  The Jews cannot complain.  God decides how he wants to bring about his salvation plan.

Romans 9 describes God's prerogative to set up salvation through Christ in the New Covenant.  It is not about individual predestination as the Calvinists want us to believe.  All scripture must be read in context.  Pulling verses out of context is bad exegesis.

Revelation 13:8

Finally we come to Revelation 13:8.  Spencer says that "Revelation 13:8 calls Jesus, the Lamb slain from the foundation of the world."  It is central to his argument that the sending of Jesus wasn't in response to man's sin because he was the lamb of God prior to man's creation.  Although I agree with Spencer that Jesus' death was planned before the foundation of the world this verse cannot be used to defend it.

Although NIV and KJV put the phrase "from the foundation (creation) of the world at the end of the verse, the NASB and NRSV do not.  The latter two are clearer.  Everyone who has ever lived from the foundation of the world, regardless of whether their names are written in the book of life or not, will worship the Lamb that was slaughtered.

Revelation 13:8 And all who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain.  (NASB)

8 and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.  (NRSV)

I also need to note that there are theologians, Max King for instance, that interpret the phrase "foundation of world" as "foundation of the New Covenant world", and this is equally possible.  But even if Christ's atonement was pre-planned before the foundation of the world.  It is no argument that God does not change his mind or respond/react to free will decisions made by mankind.

The Personality of God disproves Calvinism

The answer to this problem is not knowing whether God reacts in our universe's timeline but whether he and we are free will beings.  Deterministic Calvinism is a lie.  Free will is what we experience.  Free will is the foundation of covenant.  If man who was made in the image of God has no free will then it stands to reason that neither does God.  And that is exactly what Spencer has been arguing.  He claims, God cannot change, He cannot make a mistake, He cannot respond, He cannot react, He has no emotions, He is not personal.  That's not the description of a powerful God that's the description of an impotent one.  If God is only a machine then there really is no difference between Christianity and Naturalism.  God becomes nothing more than nature in extra-dimensions, nature in the spiritual world.  Hence the syllogism: God is machine.  Nature is machine.  God is nature.  (Might as well become Buddhist then, because that is exactly what they teach.)  Is this the road we want to travel?

Free will is an extension of personality and if Francis Schaeffer was right and God is personal then He must exercise free will.  Man is made in the image of God.  The personality of God disproves Calvinism.

Response to Charles Shank's Comment, that a Believer's Consent is Not Necessary to Be a Part of the New Covenenat.

Response to Charles Shank's Comment,

that a Believer's Consent is Not Necessary to Be a Part of the New Covenant.

The Denial of the Necessity of Believer Response  

Charles, you said, "God has made clear to me that it is not our agreement (or signing) which brings us into covenant with Him, but the very fact that we are."  I guess that's the conclusion both a Calvinist or a Universalist would come to.  Unfortunately it nails the coffin shut on free will, faith, response to the gospel, and Christlike living.  Under Calvinism and Universalism anything pertaining to man's response is totally irrelevant.

But covenants are never one way.  Relationship is not one directional.  If it were one directional then Adam should never have lost his relationship with God, Cain should have been accepted regardless of his lifestyle,  Peter should not have told his hearers to repent and Paul should never have told them to live by the Spirit.  None of those things would matter because you believe they are already (or, soon to be, in the case of pre-Christ) in a covenant relationship because of what Christ did without any reciprocal response.  You've come to a "grace only" position and have totally eliminated the necessity of faith from the religion.

I guess when Jesus said to count the cost (Luke 14:25-29) he was dead wrong and all conditional statements in the Bible should be ignored when explaining scripture.  You agreed with me that that shouldn't be done but you put yourself in a situation where that becomes necessary.

Charles your idea of what a covenant is, is far from any standard definition of covenant.  You deny covenants have any free will parties or terms.  The only thing left is one directional promises.  In actuality that is a denial of covenant altogether.  You believe no covenant exists only God's unilateral action.

Online Definition of Covenant

When I say the word "covenant" and you say the word "covenant" we mean entirely different things.  That's why we can't agree on anything.  So how should covenant be defined?  Here are the some web definitions of the word "covenant" found by a simple search.

* A signed written agreement between two or more parties (nations) to perform some action.

* (Bible) An agreement between God and his people in which God makes certain promises and requires certain behavior from them in return.

* An agreement, usually formal, between two or more persons to do or not do something specified.

* (Bible) The conditional promises made to humanity by god, as revealed in Scripture.

* (Bible) The agreement between God and the ancient Israelites, in which God promised to protect them if they kept His law and were faithful to Him.

Notice the repeated use of words "two or more parties", "requires certain behavior in return", "conditional", "kept His law and were faithful." in these definitions.  Parties and Terms are inherent in any covenant, they cannot be dismissed.

Legal Definition of Covenant

Now let's take a look at the legal definition of covenant from the Lectric Law Library's Lexicon.

http://www.lectlaw.com/def/c323.htm

The general requisites (of a covenant) are; 1st. Proper parties. 2d. Words of agreement. 3d A legal purpose. 4th. A proper form.

- 1st. The parties must be such as by law can enter into a contract. If either for want of understanding, as in the case of an idiot or lunatic; or in the case of an infant, where the contract is not for his benefit; or where there is understanding, but owing to certain causes, as coverture, in the case of a married woman, or duress, in every case, the parties are not competent, they cannot bind themselves.

- 2d. There must be an agreement. The assent or consent must be mutual for the agreement would be incomplete if either party withheld his assent to any of its terms. The assent of the parties to a contract necessarily supposes a free, fair, serious exercise of the reasoning faculty. Now, if from any cause, this free assent be not given, the contract is not binding.

- 3d. A covenant against any positive law or public policy, is, generally speaking, void. An example of the first is a covenant by one man that he will rob another; and of the last, a covenant by a merchant or tradesman that he will not follow his occupation or calling. This, if it be unlimited, is absolutely void, but if the covenant be that he shall not pursue his business in a particular place, such as that he will not trade in the city of Philadelphia, the covenant is no longer against public policy.

- 4th. To make a covenant it must, according to the definition above given, be by deed or under seal. No particular form of words is necessary to make a covenant, but any words which manifest the intention of the parties, in respect to the subject matter of the contract, are sufficient.

In the 1st general requisite, "The parties must be such as by law can enter into a contract."  The covenant can stipulate who is eligible.  For instance the parties of the Old Covenant are God and the blood descendants of Abraham,Isaac and Jacob.  Gentiles could never be a part of the Old Covenant.  The parties were limited.  New Covenant parties are not limited by race but are limited by man's choice to believe and trust in Christ. (Romans 1:16)  It is not a covenant like the Adamic covenant where the parties are God and all descendants of Adam.  The gospel limits the parties to those who believe. (John 3:16-18)

Notice also that the 1st general requisite states the party must "understand" what they are getting into.  Thus in the New Covenant a hearing and understanding of the gospel is prerequisite.  If there is no hearing or understanding then "they cannot bind themselves" to the covenant. (Romans 10:14)  That's why there is so much scriptural emphasis on gospel and getting the gospel into the ears of everyone on the face of the earth. (Mark 16:15) It also can't be by "duress".  Nobody can be forced into a covenant.  The New Covenant is no different, free will is understood. 

In the 2nd general requisite, "The assent or consent must be mutual for the agreement would be incomplete if either party withheld his assent to any of its terms."  The terms of the covenant are Christlikeness (Colossians 1:28-29); to Love God (and our neighbor as ourselves) (Colossians 3:12-14), to have Christ's ethic (Galatians 5:16-25) and to participate in the ministry of reconciliation. (2 Corinthians 3:6, 5:17-21) "Assent to the terms" are prerequisite for admittance into the covenant.  The covenant cannot be ratified or be made binding without the believers consent to follow Christ; to make him their Lord. 

Repentance is the changing of one's attitudes and behavior.  A person walking down the street in one direction may stop and have regret.  He may realize he is going the wrong way, but unless he turns around and begins to walk in the proper direction we cannot say he has repented.  If he continues in the same direction, he has shown regret but no repentance.  Thus mere regret for sin is not repentance.  Repentance occurs when one realizes his sinful lifestyle is wrong and he chooses to live like Christ.  He changes his attitudes and behavior.  Thus repentance is an "assent to the terms" of the New Covenant; to begin living like Christ.

Also the 2nd requisite says, "The assent of the parties to a contract necessarily supposes a free, fair, serious exercise of the reasoning faculty.  Now, if from any cause, this free assent be not given, the contract is not binding."  Free will is an inherent aspect of covenant.  In the New Covenant the free will acceptance of Christ's atonement by the believer is prerequisite for the covenant to be binding.  Reconciliation does not happen until both parties assent.  It is also a choice based on "reasoning" rather than emotion.  It definitely is not based solely on the actions of the other party.

The 3rd general requisite outlines that "A covenant against any positive law or public policy, is, generally speaking, void."  Thus people cannot make covenants that will hurt others.  For instance a covenant with a contract killer to kill someone is not recognized as a valid covenant by society.  The fruit of the Spirit are often described as part of New Covenant terms.  Paul expressly stipulates that, "Against such things there is no law." (Galatians 5:22-23) Although conversion to Christianity has been criminalized in some countries it cannot be argued that any fruit of the Spirit is against any known law.  On the other hand, it can be argued that discrimination against any moral religion like Christianity is against "positive law".

The 4th general requisite says, "To make a covenant it must, according to the definition above given, be by deed or under seal."  Basically, that means that a covenant needs to have a ratification, signing ceremony of some kind, and preferably with some kind of proof.  In the case of the New Covenant, after hearing the gospel and understanding it (Romans 10:17; Matthew 17:5), giving one's assent to the terms of the covenant through faith (John 3:16, 36, 20:30-31; Romans 5:1-2) and repentance of sin (Acts 2:38, 17:30; 2 Peter 3:9), a covenant signing ceremony must take place.  A pledge or oath in the form of a confession of Christ is made (Matthew 10:32-33; Romans 10:9-10) followed by immersion (baptism) (1 Peter 3:21).  God signs the covenant in Jesus' death on the cross.  Christ's death is a necessary part of God's promises of forgive sins.  The believer signs the covenant through baptism.  He is not in the covenant by virtue of God's signing it.  He must sign it himself by his own informed free will.

All ancient treaties and important covenants were "sealed" with blood.  It was necessary for the parties to touch the blood.  Moses needed to multiply the blood of the Old Covenant with water before sprinkling it on the people, (600,000 men) to ratify the covenant. (Exodus 24:1-8)  The blood of the New Covenant is Christ's blood. (Matthew 26:28) Being limited in volume and time it must also be multiplied.  The water of baptism represents Christ's blood. (Hebrews 9:16-22 with 10:22)  Justification and sanctification both occur in baptism.  Justification occurs when the believer touches the blood of Christ who takes the penalty for the believer's sin.  Sanctification (cleansing) occurs when the blood washes his dirty sins away.   The death, burial and resurrection of Christ are also represented in baptism. (Romans 6:3-5; Colossians 2:12, 3:1) A sinner enters the water and a newly born innocent child of God exits.  The covenant is ratified.  The believer is "born again of Spirit and water". (John 3:3-5)  Prior to the consummation of the covenant in A.D. 70 the proof of being in the New Covenant was the miraculous workings of the Holy Spirit. (Ephesians 1:13-14)  After A.D. 70 the proof of being in the New Covenant was changed to agape love. (1 Corinthians 13:8-13; John 13:35)

The 4th general requisite also says, "No particular form of words is necessary to make a covenant, but any words which manifest the intention of the parties, in respect to the subject matter of the contract, are sufficient."  In the New Covenant's case the believer is asked to affirm, in words, his faith in Christ's death, burial and resurrection and his desire to accept Him as Lord of his/her life.  The good confession and baptism together are the oath and pledge of the New Covenant. (1 Timothy 6:12; 1 Peter 3:21)

Covenant law is very specific as to parties, terms and promises.  None of these categories and terminology is random or arbitrary.  They are inherent categories in all covenants.

Conclusion

Taking some part of the New  Covenant and calling it the whole is not good theology.  Tampering with the parties to include people who haven't chosen to be parties out of their own free will, tampering with the covenant binding process or ratification ceremony to make it unconditional, elimination of covenant terms and stipulations because they are seen as "works" rather than "acts of faith" and changing covenant promises to include Old Covenant physical blessing are all examples of the abuse of covenant and an abuse of scripture.

The New Covenant in Christ is predestined.  Nobody has the right to change it to suit themselves.  (Even if they claim, "God has made it clear to me.")  It's time we learn what a COVENANT REALLY IS and accept the New Covenant AS IT IS, revealed to us IN SCRIPTURE.

Calvinism vs. Arminianism - Relationship, Power, Love and Free Will

Calvinism vs. Arminianism

Relationship, Power, Love and Free Will

The Calvinist vs. Arminian conflict is not a God's will vs. Man's will one.  God's will is understood through the words of Jesus, "Thy kingdom come thy will be done."  There is a parallelism here.  The coming of God's New Covenant kingdom IS God's will.  Neither the Calvinist nor the Armenian is against the Kingdom of God.  Both want the kingdom to come and to thrive.  Both desire God's will to be done.  There is no conflict here.

The Calvinist vs. Arminian conflict stems from a different emphasis of God's attributes.  The Calvinist champions God's power.  The emphasis of power comes from the influence of Platonic ideology that God must display absolute power in order to be almighty.  God cannot be limited by anything because it would mean he is weak and without power.  Thus all the Greek gods practiced both good and evil.  If God was not in control of everything he would be seen as weak.  Thus anything in the Bible that detracts from God's power, such as man exercising is own will, is explained away as God allowing the man to think he is exercising his free will but in reality, his fate is already foreseen, planned, predetermined and predestined.  God attribute of power is important but is it all important?

The Arminian on the other hand champions relationship.  In order for relationship to exist, God self limits his power.  He chooses to act in the best interests of the other party in the relationship.  God limits his power to doing good rather than evil.  He choses to love the other party.  (Love is power restrained.  The ability to restrain power is more powerful then power, because it stops power and controls it.  God could wipe us out for sin, but gracefully restrains his power to grant us mercy and a chance to be forgiven if we repent.)

Relationships don't work when one party forces his will on the other.  Love cannot exist in such a system.  God cannot demand someone to love him.  A person must be free to love for love to be genuine.  Thus God does an incredible thing.  He limits his power to make free will beings and although he could control them if he wants to, he chooses not to.  He allows them to sin though it is his desire (will) that they do not.  He could force them to their knees but restrains his power to persuade (or draw) them to him by loving them first and asking them to love him back.  Christ's death on the cross is the ultimate act of love; the ultimate act of restrained power; the ultimate act of persuasion.  That's why the gospel is powerful.  Paul says the gospel is God's power for salivation.  One is free to accept the gospel or reject it.

But it's more complicated than that.   Another great attribute of God is his justice.  Calvinism negates justice.  If men's actions are predetermined and he has no will but to abide by God's predestination then he cannot be held accountable for them.  The basis of all justice is the idea of "eye for an eye", and justice requires repayment.  Repayment in most cases must be forced (an exercise of power).  Thus God must exercise power to bring about justice.

The beauty of the New Covenant is that it brings all these wonderful attributes of God into play.  Man's sin requires repayment because God is a just God.  The repayment is described as "eternal destruction".  Man must repay by the forfeiture of his eternal life.  But God in grace, restrains his power and offers man forgiveness provided he repents out of free will.  God exercises his power through the gospel.  Christ dies in place of man and satisfies the demands of justice for those who choose to have a relationship with him.  Those who don't want a relationship with God are not forced to have one.  They are allowed (given over) to go their own way to destruction.

The relationship God offers man is through Christ in the New Covenant.  It is a loving relationship because both parties agree to to become covenant parties out of their own free will.  The parties of the New Covenant are God and anyone of his own free will who, believes, repents and allows Christ's blood to cleanse him of sin through baptism.  The primary term(s) (obligations of the weaker party) of the New Covenant is the free will response of the believer to love God in return and to act in God's best interests (chesed).  To love God includes love of one's neighbor as well.  Thus the believer, out of his own free will, resolves to live like Christ and seek to save the lost like Christ did.  The promises (obligations of the stronger party) of the New Covenant are forgiveness of sins, restitution of eternal life and inclusion in the kingdom of God a relationship that will last forever.

Justice can only be exercised on free will beings.  Love can only be given by free will beings.  Relationship cannot be forced, it must be freely chosen by both parties.  Restrained power is greater than power.  The New Covenant relationship allows God to exercise, justice, power and love in harmony.

Short response to the question: What's Wrong With Theology Today?

The problem with theology today is that there is no overall unifying theological idea in which to make sense of everything written in scripture.  Science is seeking for a unified theory to explain natural phenomena.  Theology needs a similar approach.

The idea of "covenant" is such a unifying concept.  (Actually as far as I'm concerned it is "the concept".  No one has been able to offer a satisfactory replacement.)  Paul Ramsey said, "Never imagine that you have rightly grasped a Biblical idea until you have reduced it to a corollary of the idea of covenant."  Mont Smith said, all theological errors stem from a lack of understanding of covenant.

Without an unifying concept, one is forced to choose some aspect of covenant and make it the whole like John Michaund, "There are about 2 or 3 important scriptures in the bible - the rest is take or leave."  Such treatment of scripture leads to a multitude of distorted theologies.

God is the covenant maker and covenant keeper and he never deals with man outside of a covenant.  The first thing he did with Adam was have him learn language (naming the animals) and then making a covenant with him.  Right from the start, covenant is there.  In fact one can define "being made in God's image" as "being made a covenant maker and keeper" like God.

What is wrong with Theology today?  Answer: Theologians have little understanding of covenant or have dispensed with it altogether.  What should be the core of theology is left out.

Fortuitous or Providential?

Fortuitous or Providential?

Providence Within Presuppositional Systems of Thought

It's come to my attention lately that there is a confusion among Christians as to events being fortuitous or God's providence.  Simply put, fortuitous means, "good (or bad) fortune happening by chance".  Providential means, "an event caused or guided by God".

In philosophic thought there are two extreme presuppositional systems both deterministic in view.  The first, as Francis Schaeffer called it, is the belief in "the uniformity of natural causes in a closed system”.  In other words all things are determined by nature and all actions by men can be explained by mechanical behaviorism,  Man therefore has no free will, he moves according to his DNA programing in predictable ways.  In naturalism everything that happens is fortuitous.

The second (unidentified by Schaeffer) is what I will call, the uniformity of divine causes in a closed system.  This is the system of Calvinistic determinism, in which all things and all events are controlled by God.  The only difference with naturalism and Calvinism is that Calvinism replaces nature with God as causing all things.  Both naturalism and deterministic Calvinism deny that mankind has free will.  In both systems mankind is nothing more than a machine; a puppet being pulled by the strings of nature or the strings of God.  In Calvinism everything that happens is providential.

But Schaeffer described the biblical presuppositional system as one which believes in a "uniformity of natural causes within an open system."  It means that the physical universe operates by natural causes, but that both God and man can intervene.  Mankind is able to express their personal will upon the world within the limits of natural law.  God is also able to express his personal will upon the world but is not limited by natural law, he is free to break natural law if it suits him.  Free will exists for both God and mankind within this system.  Events can be either fortuitous or providential depending on whether God intervenes or not.  Schaeffer defends this presuppositional system as being the one that fits actual human experience.

Providence Defined by Covenant

Paul Ramsey stated, "Never imagine that you have rightly grasped a Biblical idea until you have reduced it to a corollary of the idea of covenant."  I believe this to be true.  The Bible informs us that God deals with mankind through the convention of covenant.  In fact God has never dealt with mankind outside of a covenant.  Covenants by definition are relational agreements between two or more free-will parties.  Without free-will there can be no covenants.  According to Mont Smith, the best way to describe God is that he is a covenant maker and covenant keeper.  In fact the most often used adjective to describe God in the Bible is "chesed", usually translated "loving kindness", "kindness" or "love".   It's New Testament equivalent is "agape" love.  Chesed implies "covenant keeping".  God always keeps his covenant thus he shows loving kindness to Israel.  "Your God is God, a faithful God who keeps covenant and hesed with those who..." (Deuteronomy 7:9)  "I will maintain my hesed to him forever, and my covenant with him shall never fail" (Psalms 89:28) "Let your steadfast love (hesed) and Your faithfulness preserve me" (Psalms 40:11)

Following Ramsey's suggestion, to reduce biblical ideas to a corollary of the idea of covenant, the idea of God's providence can be defined as, "God working to bring about his salvation plan through the making of covenants and keeping covenant promises". Thus if an action can be directly connected to the making of a covenant, and in particular the New Covenant in Christ, or the keeping of a covenant promise then we have good reason for identifying that action as providential.  It's best to understand this though scriptural examples.

God promised Abraham that his descendants would be slaves of a foreign country for 400 years but that at the end of that time he would punish that nation and bring them back to Canaan with great possessions. (Genesis 15:13-16) Thus we can see how the dreams of Joseph which brought about his persecution and his being sold into slavery, God being with him and making everything he did succeed, his rise to power in Egypt by interpreting Pharaoh's dream and leading Israel to dwell in Goshen were all providential events.  In order for God to honor his promise to Abraham, Israel had to be led into Egypt.  Furthermore all the events of the Exodus, including the hardening of Pharaoh's heart, the passover and Israel's return to the promised land were providential to bring about his promise to Abraham.  Abraham was faithful to keep his end of the covenant and God never lies and must honor his promises.

God foretold his plan to make the New Covenant through his prophets.  Thus the events surrounding the birth of Christ were providential.  The angel announcing the conception and birth of Christ to Mary, the timing of his birth with the census to bring about his birth in Bethlehem, the coming of the Magi to present him gifts though their knowledge of the prophesies of Daniel and Christ's escape to Egypt and subsequent return to Nazareth were all providential events.

The ministries of Christ, the Apostles, Paul and the Holy Spirit during the "times of the end" of the Old Covenant were all providential and necessary for the establishment of the New Covenant.  Similarly the events leading up to and through the destruction of Jerusalem fulfilled all the prophesies relating to covenantal change.  Physical Israel received the full curses promised within the Old Covenant and the New Covenant was totally and perfectly consummated.  Events that brought about covenantal change were all providential.  God was working to bring about his salvation plan through the making of covenants and keeping covenant promises.

Providence and Covenantal Imperative

With the ending of the Old Covenant, physical Israel was made irrelevant, and with the full consummation of the New Covenant we shouldn't expect to see any more providential events to establish it.  The full ministry of Christ from incarnation to parousia is complete.  No prophesies remain to be fulfilled.  God is obligated to keep the spiritual promises given in the New Covenant but nothing beyond that.  There is no covenantal imperative or necessity for God to act or interfere in nature again for all time.  His plan of salvation is complete.  He has given the church, his corporate body, the responsibility for the continuance of the growth of the kingdom.

Old Covenant promises were physical. (Deuteronomy 28)  The promises of the New Covenant are better, spiritual ones. (Ephesians 1:3; Hebrews 8:6; John 6:27; 2 Peter 1:4, 2:5; Romans 15:27; Hebrews 12:18-24, )  The fulfillment of the spiritual promises for each faithful individual believer who is party to the New Covenant continues forever.  Thus we should expect God to positively answer prayer for spiritual things every time we pray for them; 100% of the time.  If we pray for forgiveness of sins and we have faith that what we pray for is already received, provided we forgive others, even though forgiveness is an unseen thing, we can have assurance that God has forgiven them. (Matthew 11:24-25; Hebrews 11:1)  Answers for prayers for physical blessings should not be expected.  Except for a few coincidental, unimportant matters, I have found "God's providence" in un-promised physical matters to be elusive.

It is important for God's answer to prayer be 100% certain.  If his answer to prayer is arbitrary and can't be counted on for physical things then how can we be certain our prayers for forgives are not also granted arbitrarily?  When we pray to God, is God spinning a wheel of fortune?  Should providence be defined as just another form of fortuitous luck?  "Spin...oh lucky for you, today you are forgiven.  Spin...oh, too bad, today you aren't forgiven."  For the Calvinist, God arbitrarily grants grace to people, saving some and damming others at is good pleasure.  For them the arbitrary answering of prayer is of no concern.  God's in control and he does what he wants; everything is providential.  But for any of us who believe in free will, the dilemma is a great one.

I believe that God's providence is limited by covenantal imperative; that is he has never revealed his will or acted apart from his covenants.  Schaeffer described the difference between man and the animals was his ability to "verbalize"; that the answer was in language.  Hugh Ross identifies the difference between man and the rest of creation as the "ability to have a relationship with the Creator".  I am willing to go a step farther and say the answer goes beyond language (as some animals have demonstrated the use language) or mere relationship.  I believe the answer is found in the ability to make and keep covenants of which verbal language and relationships are necessities.  The first thing God did with Adam was have him learn language by naming the animals.  The Adamic covenant was not made until both Adam and Eve were able to verbalize, and today the New Covenant is not ratified until the verbal (or written) gospel is heard, understood and acted upon.  Schaeffer said, "Propositional revelation", was how God reveals himself to mankind.   Propositional revelation and covenant are synonymous.

Providence never reaches outside the realm of covenant.  During the Old Covenant period, God never punished peoples or nations outside of his covenant promises to Israel and he does not do so today.  He does not cause natural disasters to happen to judge people unrelated to his covenants.  Such events are fortuitous.  Disease, death, natural disasters, chance meetings, falling in love to some extent, winning the lottery, good results from choosing to go to one school over another, finding a nice house to live in and good or bad times for deciding to go visit friends are all fortuitous things.  God's providence is not involved.  The test for providential involvement is: Can the event  be connected to the making of a covenant or to the fulfillment of a covenant promise?  If no covenant imperative exists, then providence is not at work.

The mixing of Covenant Promises

Mont Smith has shown that all covenants are comprised of parties, terms and promises.  The parties of a covenant are the persons involved.  The terms are the obligations of the weaker party and the promises are the obligations of the stronger party.

In the Old Covenant the parties were God and Israel (the blood descendants of Abraham through Jacob).  The terms of the covenant were for Israel to keep the 613 laws of Moses; Ten Commandments included.  The promises were physical, national and earthly and there were two types.  Israel received physical blessings if they faithfully kept the covenant and curses if they didn't. (Deuteronomy 28)  The Old Covenant was strictly between God and Israel.  It involved no other peoples or nations.  Gentiles outside of the covenant were not expected to keep the terms of the covenant nor could they claim the promises. Today the Old Testament must be treated as exemplary (examples of God working through covenants) but not binding upon anyone in the New Covenant.  

The New Covenant parties are God and anyone who believes, repents and is immersed (baptism) into Christ.  New Covenant parties are not restricted by race as in the Old Covenant, but everyone of all nations is called.  The terms of the covenant are to live like Christ and participate in the ministry of reconciliation. (How can a person be Christlike without a deep desire to seek and save the lost like He did?)  The promises of the New Covenant are spiritual.  They include forgiveness of sins, resurrection from the dead, adoption into God's family, incorporation into the Body of Christ and everlasting life in relationship with the Creator.

During the 40 year period beginning with the ministry of Christ to the end of the Old Covenant in A.D. 70 both covenants existed simultaneously.  Jewish Christians could claim covenant promises from both covenants and indeed the Apostles were promised physical promises within the Old Covenant "present age" and eternal life within the New Covenant "age to come". (Matthew 10:29-30).  But post A.D., 70 Christians cannot claim Old Covenant promises for two reasons.  Reason one is that the covenant was abrogated. (Hebrews 8:13)   If it doesn't exist one cannot claim it's promises.  Reason two is that no one other than the pure blood descendants of Jacob were ever parties to the covenant in the first place and they don't exist anymore.  If people seriously desire Old Covenant blessings then they must prepare themselves to receive the curses as well.  One must consider if the blessings received for following the meticulous law are worth the curses received when they are not fully able to carry them out.  Personally I think it best to be content with the spiritual promises.  I have no confidence in my ability to keep the law.

One of the biggest errors of the church today is the mixing of covenant promises.  Christians claim both sets of promises (ignoring the curses of course).  They pray for anything and everything under the sun whether physical or spiritual.  "God bless me this way,  God bless me that way."  They ask for physical protection of themselves and family members, physical healings for every kind of ailment, success in business and the meeting of monetary needs, success in school and the passing of entrance examinations.  They even pray for God to control the weather for them and claim that when it coincidentally works out in their favor, "God did it!"  Thus any fortuitous physical event is interpreted as providential.  All one need do is count his blessings.  "See, God has answered your prayers.  He is doing miracles daily for you!", they say.  Unfortunately if miraculous signs are occurring naturally every day then they cease to be miracles, they become mere fortuitous events, and any sharp agnostic is quick to point this out.  With this kind of "Christian irrationality" offered to them it's not hard to understand why agnostics disbelieve the real miracles of the Bible.  They throw out the baby with the bath water and I find it hard to blame them.

The church must develop a better understanding of covenant, what the constituent parts are, how they work and how God has used covenants to reveal himself to us.  The idea of covenant is the string that combines all the pearls of truth we find in the Bible into a neckless that is understandable, rational, reasonable, edifying and beautiful.  The Bible is not a dispensational buffet were we can pick and choose what we like; ignore the parties and choose something from this covenant, and something from that one.  Then load up with lots of promises and boil down all Christian responsibility to, knowing God love and prayer.  And when prayer becomes focused on physical things, things that the pagans seek after, then the heart of the religion is lost.  We no longer seek the kingdom of God and it's righteousness, a spiritual kingdom, a Christlike lifestyle.  When most of the church believes that the "holy land" is a physical place in the Middle East rather than the hearts of devout believers it has lost it's way.

Fortuitous or providential?  Human experience teaches us that both exist.  An understanding of covenant imperative explains why the physical events we experience are fortuitous, while the New Covenant spiritual promises we receive are providential.  It explains why prayer for physical things usually ends in disappointment but prayer for spiritual things can always be counted on.  Knowing that can set us free from the worries of this life and help us focus on what's important, our hearts and how we live.  It's not what happens to you in life that's important, it's who you become!