Restitutio

Last time we looked at the major categories the scriptures use to answer the question, “Why did Jesus die?”  This time, we’ll take a journey through church history, making stops along the way to see how our forebearers have made sense of the crucifixion of our Lord. You’ll learn about these seven theories:

For each I quote someone from Church History who advocated for that position and offer some criticisms.  Note: This episode is from a talk I gave at Restoration Fellowship’s 2016 Theological Conference and you can get the full paper here.

—— Notes ——

Here is part two of my “Why Did Jesus Die?” paper.  You can find the whole essay here.

Are we satisfied to leave matters where the biblical data lies or should we press on to, as James Orr put it, “seek the inmost secret of atonement?”[19] Alas, for centuries, Christians have meditated on Christ’s redemptive work in an effort to better understand what happened behind the scenes. In this part I will cover seven theories in roughly chronological order. Before we begin, I should note that these various ways of looking at atonement are not mutually exclusive. I will begin with the two theories that emphasize spiritual warfare.

Satan once showed Jesus all the kingdoms of the world in a moment of time and then said, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will” (Luke 4.6). On the basis of this text, some have concluded that when the first humans rebelled against God, they transferred the dominion and authority over this world to Satan. This is why Jesus called him, “the ruler of this world” (John 14.30), Paul said he was “the god of this age” (2 Cor 4.4), and John termed him “the deceiver of the whole world” (Rev 12.9). In Christ’s atoning work, he delivered humanity “from the domain of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption” (Col 1.13-14). In fact, when he ascended, “he led a host of captives” with him, liberating them from Satan’s custody. Augustine of Hippo (ad 354-430) writes:

For men were held captive under the devil, and served devils; but they were redeemed from captivity. They could sell, but they could not redeem themselves. The redeemer came, and gave a price; he poured forth his blood, and bought the whole world…The blood of Christ was the price. What is equal to this? What, but the whole world?[20]

Thus, through Christ’s valuable sacrifice, God paid the devil the required ransom to release us from his custody. But, would Satan just release his captives merely because God offered to purchase them? He probably would refuse. Thus, the ransom theory often includes the element of deception. Somehow God would have to trick the devil into overreaching. The devil only had legal right over those who commit sin. However, when he murdered Jesus of Nazareth, he overstepped his authority. Augustine explains it this way:

But the redeemer came, and the seducer was overcome. And what did our redeemer to him who held us captive? For our ransom he held out his cross as a trap;

Why did Jesus die? Historically, we could say it was because the Roman Empire perceived him as a threat or the religious leaders in Jerusalem feared he would ignite an unwinnable revolution. Even so, the bible offers a number of theological answers that go far beyond the immediate circumstances of his crucifixion. In this lecture you’ll learn about the eight main biblical reasons why Jesus died. Then we’ll cover the sometimes controversial subjects of substitution and propitiation.

—— Notes ——

at-one-ment: bringing together God and humanity through the death of Christ

justify: to make just, right; to declare free from blame

reconcile: reestablish a close relationship between those who are not unified

sanctify: to make holy (pertains to how you live)

1 Cor 15.3-4 Christ died for our sins in accordance w/ the scriptures

1 Cor 11.23-26 communion memorializes his death (bread is body which is broken for us)

2 Cor 5.17-21: if anyone is in Christ he is a new creation. God reconciled us to himself through Christ, not counting our trespasses against us.  For our sake God made Jesus to be sin so that in him we might become the righteousness of God.

Rom 3.23-26: We are justified by grace (as a gift) through the redemption in Christ Jesus whom God put forward as propitiation by his blood. In this God demonstrated his righteousness because he had passed over previously committed sin and in such a way God is righteous and the one who makes those who have faith in Jesus righteous (justified) as well.

In this episode we’ll consider what the bible says about angels, demons, and Satan.  My goal here is to be as biblical as possible, not giving in to wild speculations or dismissing an understanding because it offends my modern sensibilities.  The scriptures have a lot to say about the spiritual realm, and we can’t possibly work through it all in one episode, but we can at least overview the various major categories of thought.

—— Notes ——

“…[A]ngels are spiritual beings separate from God, yet, unless they be fallen, of unquestioned integrity, goodwill and obedience to him.” (New Bible Dictionary, p. 37)

1. Worshipers

2. Messengers

3. Warriors

4. Helpers

5. national vicegerents

1. Some spirits “fell” in the time of Noah

this also happened later

these events could be what Revelation 12 calls the dragon’s tail pulling down 1/3 of the stars and casting them to earth

2. Demons associated with idols

3. Demons are not things but personal agents

4. Usage of “demon”

Last time we worked through a ton of scripture, trying to get a multidimensional view of how the bible describes the holy spirit.  This time we’ll consider a few scriptures that have confused some into thinking the spirit is really an individual or person distinct from the Father and the Son.  This study is pretty technical, though I did my best to make the grammatical Greek points understandable. Even so, it will be difficult to follow along unless you download the handout we used in class.

Here is the handout I used in class:

Download [857.29 KB]

—— Notes ——

I didn’t follow these notes very closely, but instead mostly worked from this handout at least until later in the lecture.  Even so, I thought these additional notes may be useful for your study.

The spirit is God/Christ in action

Nearly all modern translations have adopted the standard of using personal pronouns (like “he” and “him”) in reference to the holy spirit.  This is unusual because the word “spirit” or pneuma is neuter in Greek, and the pronouns the Bible uses are likewise neuter (like it and which).  Although it is often the case that masculine and feminine Greek pronouns are translated in English as “it” or “which,” neuter words in Greek are virtually never translated into English using personal pronouns except when referring to the spirit.  Immediately, this double standard should grab our attention as a potential area of bias in translation.  Jason BeDuhn insightfully explains the matter as follows:

Jason BeDuhn on Translating Greek Gender into English

How do you think of holy spirit?  In this lecture we’ll build up a biblical theology of the spirit, in an effort to comprehend its variegated facets. We’ll consider the Old Testament and the Synoptic Gospels before spending a good deal of time in John, looking at the fascinating way that Jesus talks about the spirit in the upper room discourse.

—— Notes ——

How ruach is translating in the NASB:

air          2

anger     1

blast      2

breath   31

breathless           1

cool       1

courage               1

despondency      1

exposed               1

grief       1

heart     1

inspired                1

mind      3

motives 1

points    1

side        4

sides      2

Spirit      76

spirit      127

spirits    3

strength               1

temper  2

thoughts              1

trustworthy         1

wind      98

winds     7

windy    2

wrath    1

Dictionary of Judaism in the Biblical Period

When used of living beings, ruach refers to the essence of the life and vitality in both human beings and animals that is manifested through movement and breathing (Genesis 2:7; 6:17; 7:15; Numbers 16:22; Ezekiel 10:17).  Just as “spirit” was considered the essence of human life, so analogously the term “spirit” was used of the presence, activity, and power of God, that is, characteristics that demonstrate that God is truly a “living God” (Deuteronomy 5:26; Joshua 3:10; 1 Samuel 7:26; Isaiah 37:4; Daniel 6:20; Matthew 16:16; Revelation 7:2).

Jacob Neusner, William Scott Green editors, Dictionary of Judaism in the Biblical Period ©1996, Hendrickson Publishers, page 298

New Bible Dictionary

At its heart is the experience of a mysterious, awesome power—the mighty invisible force of the wind, the mystery of vitality, the otherly power that transforms—all ruach, all manifestations of divine energy.

JDG Douglas, New Bible Dictionary (second edition) ©1962, ed. By JD Douglas, FF Bruce, JI Packer, N Hillyer, D Guthrie, AR Millard, DJ Wiseman, Tyndale House Publishers, Inc., pages 1137

James Dunn on the Holy Spirit

There can be little doubt that from the earliest stages of pre-Christian Judaism, ‘spirit’ (ruach) denoted power—the aweful, mysterious force of the wind (ruach), of the breath (ruach) of life, of ecstatic inspiration (induced by divine ruach)…In other words, on this understanding, Spirit of God is in no sense distinct from God, but is simply the power of God, God himself acting powerfully in nature and upon men.

James  DG Dunn, Christology in the Making (second edition) ©1989, Eerdmans Publishing Co., page 133.

Examples of Ruach:

Now I realize we are in the middle of our theology class, but I thought this would be a good time to take a quick break and put out my recent presentation from Restoration Fellowship’s 2019 Theological Conference, titled, “The Trinity before Nicea.”  Next week we’ll get back to theology and build up a biblical theology of the holy spirit, but for now, let’s dive into the second and third centuries and wrestle with the question of whether Christians believed in the Trinity before the year a.d. 325.

Did Christians believe in the Trinity before a.d. 325 when the Council of Nicaea established that the Lord Jesus Christ exists as one substance (homoousios) with the Father? In what follows, I intend to investigate the beliefs of key Christians in the second and third centuries to answer this question, using Matt Slick’s “Early Trinitarian Quotes” as our guide.

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Although later Christianity interpreted the handful of texts that call Jesus God as evidence that he shared the same rank, substance, and age as the Father, a more Hebrew-sensitive reading of these same verses yields more organic fruit.  Instead of bringing in complex Greek philosophy to distinguish person from being and divine from human natures, the bible provides clear precedents for the idea that Jesus as God’s agent can be called God because he represents him.  Thus, we do not have two Gods, but one God and his representatives, whether human judges, angelic beings, prophets, or the messiah himself.  Suddenly centuries of harebrained distinctions and intellectual confusions dissipate like so much fog in the morning sun and we are left with Jesus of Nazareth, God’s man to announce and enact the good news.  Texts discussed in this episode include Isaiah 9.6 (by Daniel Calcagno), Matthew 1.23, Psalm 82.1, 6, John 10.34ff, Psalm 45.6, Hebrews 1.8, Exodus 21.5-6, 22.8-9, John 20.28, and John 1.8.  To follow along with this class, please download this handout as I refer to it repeatedly.

—— Notes ——

Because Jesus is God’s supreme agent, people can call him “God” in the same sense that God called the judges “Gods” and Israelite kings could be called “God.”  He is at once subordinate to God and he bears the divine authority and name as his representative.

Jn 5.19, 30; 8.28; 12.49-50; 14.10, 28; 1 Cor 11.3; 15.28

Although we worked through shaky texts last time where the bible might call Jesus God, now we want to work on the remaining key texts, including Hebrews 1.8, John 20.28, and John 1.18.

The word “God” is more flexible than you think.

angels            prophets       judges            kings

Ex 3.3-6          Ex 4.14-16     Ex 21.5-6        Ps 45.1-7

Ex 20.1-3        Ex 7.1-2          Ex 22.8-9        Is 9.6

Psalm 8.5       Joel 3.16-17   Ps 82.1-8?

(Heb 2.7)

Isaiah 9.6   For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

The Messiah is prophesied to be called “Mighty God” and “Eternal Father.”  First of all, Trinitarians do not believe that Jesus is the Eternal Father; they believe he is the Eternal Son.  So they too would argue that this name should not to be taken in a strict literal sense.  Furthermore, there are many others who bore names that included the word God (Heb. El or Yah).  Eliab means “My God Father”; Jehoram means “Yahweh Exalted”; Ithiel means “God with Me”; Isaiah means “Salvation of Yahweh.”  Having a name doesn’t necessarily describe you it may describe your God.  Also, it is possible to call a human being “God” if he represents God to the people.  For example, Solomon (or whoever is in mind in Psalm 45) is called God (Ps 45.6-7).  The judges of Israel are called Gods (Ps 82.6), a fact which Jesus played upon when he was accused of calling himself God (John 10.33-36).  Jesus is called “Mighty God” because he represents the Mighty God.  He is called “Eternal Father” because through him the Eternal Father discloses truth (John 14.10).

John 10.27-39

Last time we considered Jesus’ identity as God’s messiah.  Today, we’ll look at a number of texts that are sometimes misunderstood to teach that Jesus is God. We’ll go through three classifications of verses: (1) those with manuscript issues, (2) those with translation issues, and (3) those with interpretation issues.  Here is the breakdown.

Manuscript Issues: 1 Timothy 3.16, 1 John 5.7-8

Translation Issues: Acts 20.28, Romans 9.5, Titus 2.13, 2 Thessalonians 1.12, 2 Peter 1.1

Interpretation Issues: John 5.18, John 10.30, 1 John 5.20, Colossians 2.9

See below for links to the various handouts mentioned in this episode.

—— Notes ——

Jesus is God’s human messiah—a man attested to you by God with mighty works and wonders and signs that God did through him in your midst (Acts 2.22).

Ex 8.10; 19.16-20; 20.1-6; Deut 4.35-39; 5.1-7; 6.4-5; 7.9-10; 10.17-21; 32.12, 39; 1 Sam 2.2; 2 Sam 7.22-24;  1 Kings 8.60; 2 Kings 19.15, 19; 1 Chron 17.20; Neh. 9.6; Ps. 83.18; 86.9-10; 135.5; Is 37.16, 20; 41.4; 42.5-8; 43.10-13; 44.6-8, 24; 45.5-7, 12, 18, 21-22; 46.9; Jer 10.7-10; Joel 2.27; Zech 14.9; Mat. 19.17; Mk 10.17-18; 12.28-33; Jn 5.44; 8.41; 17.3; 1 Cor 8.4-6; Gal 3.20; Eph 4.6; 1 Tim 2.5; Jam 2.19; Jud 25

Before examining these texts, we should note how even Trinitarians have sometimes observed what a shaky foundation their belief in the deity of Christ rests:

Christopher Kaiser:

“Belief in the deity of Christ has traditionally been the keystone of the doctrine of the Trinity, yet explicit references to Jesus as ‘God” in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.”[1]

William Barclay:

“But we shall find that on almost every occasion in the New Testament on which Jesus seems to be called God there is a problem either of textual criticism or of translation.  In almost every case we have to discuss which of two readings is to be accepted or which of two possible translations is to be accepted.”[2]

1 Timothy 3.16 [NKJ]

1 Timothy 3.16  [ESV]

ὅς {A}

The reading which, on the basis of external evidence and transcriptional probability, best explains the rise of the others is ὅς. It is supported by the earliest and best uncials (א* A*vid C* Ggr) as well as by 33 365 442 2127 syrhmg, pal goth ethpp Origenlat Epiphanius Jerome Theodore Eutheriusacc. to Theodoret Cyril Cyrilacc. to Ps-Oecumenius Liberatus. Furthermore, since the neuter relative pronoun ὅ must have arisen as a scribal correction of ὅς (to bring the relative into concord with μυστήριον), the witnesses that read ὅ (D* itd, g, 61. 86 vg Ambrosiaster Marius Victorinus Hilary Pelagius Augustine) also indirectly presuppose ὅς as the earlier reading. The Textus Receptus reads θεός, with אe (this corrector is of the twelfth century) A2 C2 Dc K L P Ψ 81 330 614 1739 Byz Lect Gregory-Nyssa Didymus Chrysostom Theodoret Euthalius and later Fathers. Thus, no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός all ancient versions presuppose ὅς or ὅ and no patristic writer prior to t

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What is the defining title for Jesus of Nazareth?  Although he kept it mostly a secret during his ministry, Jesus’ role as messiah was and is the organizing center of his identity.  Join me as we work through the Gospels to understand Jesus by his own words and deeds.

—— Notes ——

How many is God?  Although the ancient Shema (recorded in Deuteronomy 6) teaches that God is one, Christian theologians have put forward a number of reasons arguing for a plurality within God.  We will examine a number of these words, texts, and reasonings in an effort to agree with Jesus who wholeheartedly affirmed the Jewish Shema as his own greatest commandment.

—— Notes ——

God is one.

The Shema!

שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃

Deuteronomy 6.4-9

story of Akiva

Akiva set a precedent for dying, especially in persecution

Isaac Peretz:

“The Hebrew language… is the only glue which holds together our scattered bones. It also holds together the rings in the chain of time…. It binds us to those who built pyramids, to those who shed their blood on the ramparts of Jerusalem, and to those who, at the burning stakes, cried Shema Yisrael!”[2]

Rabbi Shraga Simmons:

“Seth Mandel, the father of 13-year-old Koby Mandel who was bludgeoned to death in a cave by Arab terrorists, spoke at the massive pro-Israel rally in Washington DC in April 2002. He told the following story:

In the Sbarro Pizza bombing which killed 15 people in Jerusalem, five members of a Dutch family were killed. One was a 4-year-old boy named Avraham Yitzhak. As he was lying on the ground – bleeding, burning and dying – he said to his father, “Abba, please help me. Save me.”

His father reached over and held his hand. Together they said the words of the Shema.

Seth Mandel told the DC crowd:

“My son Koby died alone. I didn’t have the chance to say the Shema with him. So now I want you to help me say the Shema for the hundreds of Jews who have been killed in Mideast violence. Say the Shema with me in the merit of the boy in Sbarro’s. And say the Shema with me in the merit of my son Koby.” He then led the crowd of 250,000 in reciting the Shema together. [3]

Talmud:

“Jerusalem was only destroyed because its inhabitants desecrated the Shabbat, they refrained from reciting the Morning and Evening Shema…” (Talmud, Shabbat 119b)